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Veritas fatigari potest vinci non potest Ethe● & B●●●
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Printed
for
R.
Royston
Greek
,
Moscovite
,
Armenian
,
Jacobite
,
Nestorian
,
Coptic
,
Maronite
,
the
Body
and
Blood
of
our
Lord
,
J.
R.
R.
Christian
Faith
Solomon
,
That
God
made
man
upright
,
but
he
had
sought
out
many
inventions
.
Christian
Religion
Real
Absence
Eastern
Christians
Real
Presence
Roman
Church
Roman
Church
Real
Presence
Real
Presence
3d.
4th
7th
.
8th
.
9th
Schismaticks
,
Moscovites
,
Armenians
,
Nestorians
,
Jacobites
,
Coptics
,
Ethiopians
,
Real
Presence
That
this
new
way
hath
not
been
laid
open
,
Real
Presence
Eastern
Christians
Enthusiasm
,
Extravagancy
,
sensless
Propositions
,
Praying
for
the
Dead
certain
Meats
John
Scot
Perpetuity
of
the
Faith
defended
,
against
the
Book
of
the
Sieur
Minister
of
Perpetuity
defended
Greeks
,
Armenians
Manuel
Calecas
John
Plusiadene
Adam
Nestorian
Paysius
,
Ligardius
Abraham
Ecchellensis
Leo
Allatius
Odoricus
Raynaldus
He
is
a
man
of
little
wit
,
of
no
judgment
,
no
sincerity
,
no
credit
,
who
takes
matters
upon
trust
with
an
unsufferable
boldness
,
and
delivers
the
most
unjustifiable
pretensions
of
the
Court
of
with
the
same
confidence
as
if
they
were
Articles
of
Faith
,
who
citeth
Authors
known
to
be
the
most
partial
and
passionate
of
all
others
,
as
and
such
like
,
as
unreprovable
witnesses
,
and
by
following
whose
Testimonies
,
we
shall
be
obliged
to
condemn
the
best
of
men
,
even
those
whom
God
hath
own'd
by
Miracles
,
who
for
want
of
proofs
,
makes
use
of
unjust
clamours
and
outragious
declamations
,
unbecoming
an
Historian
,
who
ought
never
to
be
led
by
passion
.
And
in
short
,
such
a
man
than
whom
there
was
never
any
less
fit
,
for
so
important
a
work
,
as
is
an
Ecclesiastical
History
.
Rodoricus
Raynaeldus
.
Aug.
contr.
Faust
.
lib.
32.
ch.
several
Divines
Faustus
,
Who
is
there
that
having
decried
a
witness
as
false
and
corrupted
,
will
ever
again
produce
his
testimony
?
If
we
believe
him
,
and
believe
him
not
according
to
your
fancy
,
it
is
not
him
whom
we
believe
,
but
you
.
believe
you
,
what
need
is
there
of
your
producing
other
witnesses
.
Real
Presence
the
Body
and
Blood
of
our
Lord
,
John
Scot.
our
Lords
Body
and
Blood
John
Scot
IT
is
certain
that
provided
Mr.
Claude
Calvinism
hath
now
won
the
Day
,
and
Catholick
Religion
is
utterly
Routed
.
that
the
Belief
of
the
Roman
Church
,
of
all
Antiquity
SEEING
that
Mr.
has
made
it
appear
,
by
express
Passages
taken
out
of
the
Fathers
That
Transubstantiation
was
unknown
to
the
antient
Church
,
we
may
then
well
conclude
there
has
hap'ned
a
Change
,
especially
considering
that
this
same
Transubstantiation
was
not
heard
of
till
the
11th
.
Century
;
Now
considering
this
,
for
a
Man
to
Philosophize
on
the
impossibility
thereof
,
is
to
give
himself
a
great
deal
of
Trouble
to
no
purpose
.
If
there
yet
remain'd
any
thing
farther
to
be
done
,
it
would
be
to
shew
that
the
Passages
produced
by
Mr.
are
either
false
,
or
alleaged
impertinently
against
but
to
pass
by
these
matters
of
Proof
,
which
are
clear
,
express
and
conclusive
,
to
adhere
to
I
know
not
what
kind
of
pretended
impossibility
,
this
is
to
trifle
with
the
matter
in
hand
.
We
had
reason
to
hope
that
the
Author
,
treating
my
Abridgment
in
the
respects
and
relations
which
the
sequel
of
its
Reasons
oblige
him
to
,
should
have
applyed
himself
unto
one
of
these
two
things
.
EITHER
to
make
it
appear
that
Mr.
s
Proofs
,
on
which
we
have
relyed
,
are
false
,
and
of
no
force
,
or
that
the
Consequence
,
which
is
pretended
to
be
drawn
from
them
,
is
untrue
;
That
is
to
say
,
it
do's
not
follow
a
thing
is
possible
,
altho
it
be
made
apparent
that
this
very
thing
has
actually
hap'ned
.
marvelous
Right
frollicksom
Philosophy
prove
to
me
the
solidity
of
your
Answer
.
the
Calvinists
Victory
Romanists
Defeat
with
Raillery
Perpetuity
,
imaginary
Conjectures
glorious
Victory
Rome
,
which
is
apparent
to
all
the
World
?
de
Vence
Victorions
Calvinisme
whom
the
Son
of
God
hath
given
to
the
Church
to
be
a
Teacher
of
Truth
,
and
who
hath
bin
enlightned
by
his
Grace
,
and
filled
with
his
Spirit
,
on
purpose
to
rescue
and
vindicate
Truth
from
the
Subtilties
,
and
false
Glosses
of
Error
,
that
provided
he
may
have
the
Liberty
which
he
immediately
makes
use
of
,
inventing
and
supposing
what
he
pleaseth
,
he
is
in
a
sure
way
to
conclude
thence
what
he
will
,
that
these
kind
of
discourses
founded
on
unproved
Suppositions
,
are
not
wholy
judicious
,
to
distinguish
between
the
things
which
he
is
not
permitted
to
assert
till
he
hath
proved
them
,
and
those
which
may
be
justly
supposed
without
being
proved
.
Learned
,
and
Unlearned
,
the
Simple
,
and
Obstinate
,
and
all
Persons
in
general
ought
to
acquiesce
in
the
Proofs
of
the
'T
is
true
that
these
Arguments
being
applyed
to
the
Book
of
the
suppose
the
Proofs
are
clear
and
solid
;
and
therefore
I
make
use
of
them
in
this
place
to
remove
these
vain
Exceptions
of
Mr.
who
would
have
them
rejected
without
examining
them
,
on
this
general
Reason
,
That
they
are
Argumentative
Proofs
.
Mr.
hath
no
other
way
of
defending
himself
than
by
shewing
,
if
he
can
,
the
Arguments
in
this
Treatise
are
not
sound
.
that
the
Doctrine
of
the
Church
,
touching
the
is
the
same
with
that
of
all
Antiquity
,
I
maintained
Equity
and
Truth
Antient
Fathers
Book
hath
chiefly
occasioned
this
Controversie
,
and
that
the
Author
of
the
hath
set
upon
it
after
an
indirect
manner
.
notorious
Falsity
THE
Author
of
the
never
pretended
his
Treatise
was
a
refutation
of
that
Ministers
Book
,
and
in
a
matter
as
this
is
,
which
dependeth
on
the
Intention
of
a
man
yet
living
,
it
were
sufficient
to
convince
Mr.
of
rashness
to
tell
him
,
as
from
him
,
he
is
mistaken
,
and
that
this
Author
never
designed
what
he
charges
him
with
.
Moreover
he
adds
,
That
this
Treatise
was
primarily
intended
only
as
a
Preface
to
the
Office
of
the
blessed
Sacrament
:
and
that
we
seldom
find
any
man
undertake
to
refute
a
Book
in
Folio
,
in
a
Preface
:
That
he
handleth
the
Question
of
the
Impossibility
of
an
Innovation
:
That
he
refuteth
by
the
way
,
who
had
imposed
fabulous
Relations
on
the
World
:
And
that
he
directly
indeed
argueth
against
Mr.
s
pretended
Innovation
,
but
medleth
farther
with
no
other
part
of
his
Book
.
Author
of
the
notorious
Falsity
,
viz.
notorious
Falsity
Arnaud
,
he
refutes
it
by
the
way
.
notorious
Falsity
The
Author
of
the
hath
assaulted
Mr.
s
Book
after
an
indirect
manner
.
Anastasius
Sinaite
indirect
Dealing
Anastasius
Sinaite
Jesus
Christ
how
this
can
be
,
That
Perpetuity
of
the
Faith
,
P.
who
could
not
be
ignorant
of
the
Churches
.
Belief
in
his
time
,
should
offer
an
Opinion
which
would
be
formally
opposed
,
and
this
without
acknowledging
,
he
proposed
a
contrary
Opinion
?
Real
Presence
notorious
Untruths
that
Mr.
s
Book
was
the
first
occasion
of
this
Contest
,
the
other
,
that
the
Author
of
the
hath
attacked
it
after
an
indirect
manner
.
that
we
cannot
reasonably
require
more
from
a
Person
who
handleth
any
Subject
,
than
that
he
suppose
nothing
which
is
False
,
or
Obscure
,
and
draw
not
from
thence
ill
Consequences
,
That
there
cannot
be
any
thing
justly
required
of
a
man
who
treateth
on
any
Subject
,
but
only
this
,
That
he
lay
down
good
Principles
,
and
draw
thence
true
Conclusions
.
viz.
Whether
a
man
may
not
argue
against
matters
of
Fact
:
Is
to
bring
any
unprejudiced
Person
,
to
acknowledge
the
Church
of
s
Belief
touching
the
to
be
the
same
with
that
of
all
Antiquity
that
men
seldom
sufficiently
comprehend
the
strength
of
Proofs
;
because
they
are
not
considered
in
their
right
order
,
which
ever
so
placeth
them
as
that
they
mutually
assist
and
fortifie
each
other
.
A
Treatise
containing
an
easie
Means
to
convince
Hereticks
,
by
shewing
them
there
has
no
alteration
bin
made
in
the
Churches
Belief
touching
the
The
Perpetuity
of
the
Faith
of
the
Catholick
Church
touching
the
the
Church
of
Belief
is
the
same
with
that
of
all
Antiquity
,
He
would
convince
Hereticks
,
and
make
them
acknowledge
,
(
if
they
are
not
Invincibly
Obstinate
)
the
Perpetuity
of
Transubstantiation
,
and
the
Real
Presence
.
Loe
here
the
Alteration
That
all
our
Passages
are
false
,
and
invented
by
the
Disciples
of
Jesus
Christ
That
't
is
in
vain
that
he
contesteth
,
and
heateth
himself
about
this
Subject
of
an
Alteration
.
Arguments
signifie
nothing
in
matters
which
are
obvious
to
Sense
,
and
we
can
make
them
appear
to
be
so
in
this
Case
.
That
it
is
every
whit
as
bad
to
oppose
vain
Arguments
against
Proofs
of
Fact
which
are
firm
and
solid
,
as
to
object
solid
and
convincing
Arguments
against
vain
and
Frivolous
Proofs
.
That
not
only
Proofs
of
Fact
are
Invalidated
by
Proofs
of
Reasoning
;
But
likewise
,
that
Proofs
of
Fact
are
reducible
in
some
sort
to
Proofs
of
Reasoning
;
and
even
all
of
'em
grounded
on
Arguings
like
unto
those
of
the
Author
of
the
that
is
to
say
,
on
the
impossibility
of
certain
Events
,
and
that
't
is
from
these
Arguings
they
borrow
whatsoever
they
have
of
Solidity
.
That
a
Proof
is
not
to
be
Rejected
,
because
it
is
called
a
Proof
drawn
from
Reason
;
no
more
than
it
is
to
be
believed
,
because
't
is
called
a
Proof
of
matter
of
Fact
;
but
that
both
one
and
the
other
are
contemptible
,
or
estimable
,
accordingly
as
they
are
Obscure
or
Evident
,
True
or
False
,
Slight
or
Solid
,
and
that
't
is
on
the
Quality
of
a
Proof
and
not
by
its
Kind
,
we
ought
to
form
our
Judgment
.
Philippes
,
Actium
,
Caesar
,
Pompey
,
Arnauds
Hypothesis
John
Scot
Fantastical
Hypothesis
which
evaporate
of
themselves
,
and
vanish
out
of
the
Mind
,
as
the
Ayr
doth
out
of
our
Mouths
,
We
do
not
in
any
wise
pretend
,
to
deny
him
the
use
of
his
Proofs
of
Fact
,
(
if
he
hath
any
)
provided
he
makes
a
right
use
of
them
,
and
follows
the
Rules
of
Reason
,
in
so
doing
.
He
may
then
Conclude
as
long
as
he
will
,
that
the
Alteration
in
Question
is
possible
,
in
making
it
appear
if
he
can
,
That
it
hath
actually
hapned
.
He
may
deny
the
Impossibility
of
a
thing
,
by
proving
its
actual
Existence
.
All
this
is
allowed
him
,
neither
are
we
so
unreasonable
,
to
deprive
him
of
these
kind
of
Proofs
.
He
wrongs
the
Author
of
the
in
charging
him
with
such
a
Thought
.
by
the
Evidence
of
Truth
,
if
we
are
not
desperately
Obstinate
,
that
the
Church
of
s
Belief
touching
the
Mystery
of
the
is
the
same
with
that
of
all
Antiquity
.
Discussion
.
The
Method
of
is
that
in
which
,
by
the
Examination
of
certain
principal
Points
,
the
Controversy
is
decided
,
the
other
is
that
in
which
is
particularly
laid
down
the
Proofs
of
all
the
Matters
debated
,
and
all
the
Objections
against
them
answered
,
It
is
necessary
For
the
Method
of
the
keeping
its
Advantages
,
and
producing
the
Benefit
expected
from
it
,
that
it
remain
separate
from
the
Method
of
Discussion
,
because
otherwise
we
should
inevitably
fall
into
Prolixity
,
and
the
Perplexity
of
particular
Examinations
,
which
we
intend
to
avoid
.
So
that
,
whereas
the
Discourses
designed
for
the
Discussion
of
particular
Matters
,
ought
to
be
written
with
the
greatest
Exactness
,
no
difficulty
,
which
may
perplex
the
Mind
being
omitted
in
them
;
So
on
the
contrary
,
those
which
are
made
according
to
the
Method
of
Prescription
,
ought
precisely
to
contain
no
more
than
may
serve
to
illustrate
the
Proof
which
a
Man
intends
to
make
use
of
,
and
it
would
certainly
be
a
great
Defect
to
joyn
thereunto
the
Examination
of
particular
Questions
,
which
do
but
confound
the
Mind
by
their
Multiplicity
.
That
the
Author
of
the
could
not
with
Prudence
undertake
to
answer
Mr.
s
chief
Difficulties
in
his
Treatise
.
That
had
this
Treatise
bin
made
according
to
the
Method
of
Discussion
,
he
had
bin
in
a
manner
obliged
thereunto
,
but
being
a
Method
of
Prescription
he
could
not
do
it
without
spoiling
his
Design
,
and
evidencing
he
understood
not
the
Nature
and
Advantage
of
the
Method
he
followed
,
which
was
short
,
perspicuous
,
and
accommodated
to
all
Capacities
.
This
Infallibility
is
not
a
thing
clear
in
it self
,
seeing
it
dependeth
only
on
the
Will
of
God
,
which
he
hath
made
known
unto
us
by
the
Scripture
.
The
Church
not
being
naturally
Infallible
,
we
must
prove
that
it
is
supernaturally
so
,
either
by
the
Principles
of
Faith
,
or
by
a
long
Series
of
Arguments
.
doth
not
clearly
shew
us
this
Impossibility
.
Perpetuity
)
being
desirous
to
ground
his
Arguments
on
a
Principle
of
Reason
and
humane
Evidence
,
and
not
on
a
Principle
of
Iradition
and
Authority
,
or
on
abstracted
and
remote
Arguings
,
he
must
then
necessarily
contain
himself
within
the
reach
of
things
,
in
which
the
Impossibility
of
a
Change
appeareth
plainly
by
Reason
.
There
are
particular
ways
of
proving
that
the
Church
never
fell
into
an
Error
,
on
any
Point
which
it
proposeth
.
But
it
's
evident
to
Sense
,
that
the
whole
Church
cannot
fall
into
Errors
,
relating
to
matters
of
Faith
,
seeing
they
are
distinctly
known
and
understood
by
all
the
Faithful
.
to
make
us
confess
if
we
are
not
extream
Obstinate
,
that
the
Doctrine
of
the
Church
of
touching
the
Sacrament
,
is
the
same
with
that
of
all
Antiquity
.
two
large
Volums
in
Folio
A
Heap
of
Difficulties
viz.
That
there
are
Difficulties
in
the
that
he
sends
us
back
to
all
the
Catholick
Books
,
Arnaud
,
People
do
not
use
to
call
Matters
which
are
perfectly
handled
,
a
but
those
things
which
are
hard
to
be
judged
of
,
whereas
the
Author
of
the
hath
handled
whatsoever
relates
to
his
Design
in
an
orderly
length
.
in
Folio
concerning
the
Passages
of
my
Book
,
that
they
contain
but
an
indirect
Answer
to
the
Author
of
the
Argument
,
and
therefore
it
is
necessary
immediately
to
examine
what
I
have
answered
directly
.
For
I
much
marvel
has
not
observed
when
a
point
of
Doctrine
,
as
this
in
Question
,
is
established
on
one
side
by
considerable
Proofs
,
and
on
the
other
by
Proofs
which
are
believed
to
be
valid
,
that
we
must
if
we
intend
to
judge
aright
,
compare
these
contrary
Proofs
together
,
and
prefer
the
strongest
before
the
other
Germany
,
Switzerland
,
France
It
not
being
necessary
for
this
to
enter
into
an
Examination
of
all
those
Passages
,
without
which
Mr.
would
make
us
believe
that
the
Treatise
of
the
can
prove
nothing
We
believe
it
a
Point
of
Rashness
to
judge
of
a
piece
of
Ground
before
we
have
heard
the
Owners
Experience
of
it
;
would
it
not
then
be
a
more
inexcusable
Rashness
to
pretend
to
judge
of
a
Difference
which
respects
our
Salvation
,
by
Arguments
offered
only
on
one
side
,
in
suffering
our selves
to
be
transported
by
the
first
Impressions
?
The
least
which
ought
to
be
done
by
them
,
who
pretend
to
judge
of
Differences
in
Religion
;
is
to
hear
both
Parties
,
and
weigh
their
Reasons
.
That
the
Scripture
fills
the
Mind
with
Doubts
,
which
it
doth
not
resolve
,
and
that
such
a
Person
finds
the
Writings
of
the
Fathers
Obscure
,
and
that
the
Divines
of
either
Party
could
not
satisfy
him
,
and
there
was
nothing
but
the
Arguments
of
the
which
could
win
his
Heart
the
most
knowing
Ministers
on
one
hand
,
and
all
the
unlearned
on
the
other
Arnaud
,
that
the
most
able
Ministers
are
perswaded
the
are
manifestly
for
them
Lewis
Lavater
Real
Presence
Real
Presence
He
was
a
man
of
a
fickle
Mind
Cardinal
Perron
Real
Presence
Photinus
,
Macedonius
that
the
have
no
interest
in
acknowledging
that
the
Writings
of
the
favour
the
Catholicks
,
and
that
it
would
have
bin
more
to
their
Advantage
to
deny
this
.
preparatory
Prayers
for
the
Mass
Fathers
have
retained
the
pious
and
orthodox
Sence
of
this
Mystery
,
that
not
having
found
them
at
all
to
derogate
Inst.
Lib.
4.
C.
from
the
only
Sacrifice
of
Jesus
Christ
,
he
could
not
therefore
consent
to
the
charging
of
them
with
Impiety
,
altho
he
doth
not
think
them
wholly
excusable
in
the
form
of
the
Action
.
Diallacticon
;
)
Thomas
Crammer
Jewel
,
Peter
Martyr
Andrew
Volan
Heydelberg
;
Du
Moulin
,
Chamier
,
Rivet
,
Faucheur
,
Mestresat
,
Du
Plessis
De
Saumaise
that
it
is
most
false
,
the
most
knowing
Ministers
are
perswaded
the
are
manifestly
for
them
,
and
the
Solutions
they
give
their
Passages
are
good
and
Solid
.
't
is
a
hard
matter
to
gather
from
the
Writings
of
the
De
usu
Pat.
C.
their
Opinions
touching
those
Articles
in
Religion
,
about
which
we
differ
,
because
the
matters
they
treat
of
are
for
the
most
part
very
remote
.
I
deny
,
or
affirm
,
I
approve
,
or
condemn
,
I
reject
,
or
receive
That
the
Matters
they
treat
of
are
remote
from
our
Controversies
,
and
that
they
thought
not
of
us
when
they
wrote
.
that
they
that
expect
to
find
the
Belief
of
the
clearly
set
down
in
their
Writings
,
are
generally
mistaken
,
even
as
he
who
thinks
to
meet
with
the
Affections
and
Desires
of
his
Mind
amongst
the
sound
of
Bells
.
That
the
silence
of
the
on
the
controverted
Points
which
they
so
much
value
,
is
of
some
weight
,
and
amounts
perhaps
to
a
clear
Proof
;
but
surely
not
in
favour
of
them
who
hold
the
Affirmative
Real
Presence
he
freely
confesseth
that
every
wise
mans
Faith
is
as
a
Body
,
whose
parts
have
a
dependance
on
each
other
.
So
that
we
may
know
by
the
things
he
expresseth
,
what
he
thinks
of
those
which
he
expresseth
not
,
whether
he
doth
believe
them
or
not
,
it
being
unlikely
he
would
admit
what
doth
evidently
oppose
his
Opinions
,
or
reject
their
necessary
Consequences
,
that
he
does
acknowledg
that
this
way
of
handling
the
Writings
of
the
would
be
most
profitable
,
and
more
proper
to
dive
into
their
bottom
,
than
any
other
,
provided
we
suppose
two
things
,
the
one
,
that
the
Belief
of
the
antient
Doctors
is
all
of
a
Piece
,
and
does
no
way
contradict
it self
,
and
the
other
,
that
he
who
would
judge
after
this
manner
,
must
have
a
piercing
Wit
,
a
good
Memory
,
and
a
Judgment
free
from
Prejudice
.
Real
Presence
Real
Presence
that
as
there
are
Passages
in
the
Writings
,
which
seem
to
be
inexplicable
,
in
the
Church
of
Sence
,
so
there
are
likewise
some
which
can
in
no
wise
admit
the
Sence
of
the
as
them
which
expresly
import
that
the
Bread
changes
its
Nature
,
that
by
the
Almighty
Power
of
God
it
becometh
the
Flesh
of
the
Word
:
and
such
like
.
If
Cardinal
saith
he
,
and
other
sublime
Wits
on
both
sides
,
protest
they
find
no
Difficulty
,
we
must
acknowledg
they
said
it
only
out
of
a
Bravadoe
,
turning
the
best
side
outwards
,
or
else
that
the
rest
of
the
World
are
very
dim
sighted
to
perceive
nothing
but
Darkness
,
where
these
People
behold
nothing
but
Light
.
Nice
,
Let
the
affirm
or
deny
that
the
is
really
the
Body
of
Christ
,
they
will
not
for
all
this
contradict
thy
Opinion
,
whosoever
thou
art
,
whether
Romanist
or
Protestant
,
more
strongly
than
the
Fathers
of
did
in
appearance
contradict
them
of
To
which
we
may
now
add
,
that
as
the
had
no
reason
to
draw
to
their
Opinion
,
and
alleage
,
as
decisive
parts
of
their
Question
,
such
transient
Discourses
as
were
innocently
meant
by
the
antient
without
any
Design
of
treating
on
this
:
so
likewise
we
have
no
cause
,
neither
thou
I
say
nor
I
,
to
alleage
as
Sentences
pronounced
in
our
case
,
which
has
bin
stated
but
of
late
,
the
sayings
of
the
which
were
written
by
them
on
other
matters
,
several
Ages
before
our
Controversies
began
,
concerning
which
they
have
expressed
themselves
very
differently
and
obscurely
,
and
even
sometimes
in
appearance
contradictorily
.
SEEING
then
that
in
this
and
other
Matters
,
they
designed
to
conceal
their
Thoughts
,
we
must
not
therefore
wonder
,
if
their
Expressions
have
bin
oftentimes
obscure
,
and
that
which
commonly
is
an
effect
of
Obscurity
,
if
they
seem
sometime
to
differ
and
contradict
one
another
.
touching
the
Sence
which
People
Assisted
by
the
light
of
Scripture
,
strength
of
Reason
,
and
plain
Instructions
of
their
Ministers
,
may
give
to
the
mystical
Expressions
,
which
were
then
in
use
.
I
affirm
that
the
way
of
seeking
the
Truth
touching
the
by
the
Doctrine
of
the
is
in
it self
a
way
which
is
indirect
,
preposterous
,
and
very
tedious
,
wherein
we
have
great
cause
to
fear
Mistakes
and
Wandrings
.
that
neither
the
Romanists
,
nor
the
Protestants
have
any
reason
to
alleage
as
Sentences
pronounced
on
our
Differences
which
arose
but
of
la●e
,
the
Discourses
of
the
antient
written
by
them
upon
other
matters
,
several
years
before
.
Real
Presence
But
Mr.
s
Design
is
to
shew
in
general
,
that
we
must
not
take
the
for
Judges
of
Controversies
,
and
especially
in
that
of
the
viz.
that
all
that
are
of
Mr.
s
Mind
(
that
is
to
say
,
who
are
perswaded
they
must
not
decide
the
Question
touching
the
by
the
Writings
of
the
(
seeing
they
are
so
obscure
and
intricate
,
that
it
is
a
hard
matter
to
make
them
agree
,
)
cannot
refuse
to
render
themselves
up
to
the
Proofs
of
the
in
case
they
judge
them
evident
real
Presence
real
Presence
new
Darts
of
the
Sacred
Numen
ecce
Numen
,
ibi
Numen
.
real
Presence
Lib.
1.
C.
●●
P.
the
Proofs
of
the
Treatise
intimate
the
impossibility
of
a
Change
,
to
that
degree
of
Evidence
,
as
will
convince
the
Mind
as
much
as
the
contrary
Evidence
.
Enthusiasms
of
my
Rhetorick
admirable
Method
,
the
Glory
of
our
time
,
and
Quintessence
of
Humane
Wit
,
popular
Infallibility
That
he
has
not
offered
in
general
this
Maxim
,
that
there
could
not
happen
in
the
Church
any
imperceptible
Change
,
in
the
use
of
Ceremonies
,
or
in
Opinions
which
are
no
ways
Popular
,
but
Speculative
,
that
he
has
bin
cautious
of
proposing
of
it
in
this
generality
,
and
therefore
has
restrained
it
to
capital
Mysteries
,
which
are
known
to
all
the
Faithful
,
by
a
distinct
Faith
.
betwixt
an
Infallibility
of
Grace
or
Priviledge
,
and
a
humane
and
popular
Infallibility
,
and
to
assert
that
the
Author
of
the
doth
in
no
wise
pretend
to
disavow
the
Infallibility
of
the
Church
and
Councils
,
as
it
respects
all
kind
of
Mysteries
,
whether
Popular
or
others
.
Infallibility
of
Priviledge
That
the
Truths
of
Divine
Grace
have
never
bin
popular
in
all
the
Consequences
which
have
bin
drawn
from
them
in
Theology
,
and
that
't
is
false
,
they
are
not
still
the
same
in
principal
and
essential
Points
.
Perpetuity
never
had
the
least
thought
of
denying
this
Infallibility
of
Priviledg
and
Grace
Infallibility
of
Priviledg
to
conclude
from
thence
,
he
hath
denyed
it
,
and
doth
not
acknowledg
it
,
is
one
of
the
most
rash
Consequences
as
ever
was
drawn
,
altho
that
Mr.
hath
done
this
in
the
Preface
of
his
Book
.
the
Infallibility
of
Priviledg
Infallibility
of
Priviledge
popular
Infallibility
popular
Infallibility
,
is
a
necessary
Foundation
to
the
Calvinists
,
whereon
to
build
the
greatest
part
of
their
Doctrines
,
and
that
all
this
great
Machine
of
the
pretended
Reformation
,
consisting
of
so
many
different
Opinions
,
has
almost
need
upon
all
Occasions
of
this
Supposition
,
That
the
contrary
Opinion
which
it
undertakes
to
overthrow
,
has
bin
insensibly
Introduced
into
the
Church
.
The
Author
of
the
sais
he
,
does
not
design
to
attribute
to
the
People
any
other
Infallibility
than
that
which
all
the
World
allows
them
,
and
which
Mr.
doth
himself
grant
popular
Infallibility
that
there
are
an
infinite
number
of
things
,
wherein
not
only
the
whole
Church
,
and
all
the
People
of
the
Universe
,
but
a
particular
number
of
People
,
a
Province
,
a
City
,
a
Borough
,
a
particular
Person
,
is
Infallible
,
that
is
to
say
wherein
it
cannot
happen
he
should
be
deceived
himself
,
nor
would
deceive
others
?
Francis
de
Sales
popular
Infallibility
an
Infallibility
of
Testimony
an
Infallibility
of
Perseverance
in
one
and
the
same
State
.
Death
of
Pope
popular
Infallibility
Perpetuity
,
)
Theological
Consequences
popular
Infallibility
This
Infallibility
of
the
Church
,
saies
he
,
being
denied
by
the
Hereticks
,
cannot
be
made
use
of
as
a
Principle
against
them
,
unless
we
establish
it
by
separate
Proofs
.
For
the
without
doubt
would
not
take
themselves
to
be
sufficiently
refuted
,
upon
the
Subject
of
the
if
we
only
contented
our selves
with
bringing
these
Arguments
against
them
.
All
Doctrines
which
are
condemned
by
an
Infallible
Church
are
false
:
But
the
Belief
of
the
on
the
Sacrament
is
condemned
by
the
Catholick
Church
,
which
is
Infallible
:
Therefore
it
is
false
.
Not
but
this
Reasoning
is
good
:
but
the
minor
Proposition
which
saith
that
the
Catholick
Church
is
Infallible
,
being
a
controverted
Point
,
it
is
thence
plain
,
that
before
it
can
be
made
use
of
,
it
must
be
proved
,
that
is
to
say
,
there
ought
to
be
made
an
intire
Treatise
touching
the
Churches
Infallibility
,
before
this
Point
could
be
used
.
For
this
Infallibility
is
not
a
thing
clear
in
it selfs
seeing
it
wholly
depends
on
the
Will
of
God
,
reavealed
in
Scripture
,
The
Church
not
being
naturally
Infallible
,
't
is
then
by
the
Principles
of
Faith
,
or
by
a
long
Train
of
Arguments
,
that
it
must
be
proved
she
is
supernaturally
so
.
Infallibility
of
Grace
free
men
from
those
painful
Dicussions
,
which
Ignorance
,
dulness
of
Apprehension
,
and
the
Exigences
of
Life
,
do
make
so
many
Persons
uncapable
of
.
Infallibility
of
Grace
and
Priviledge
Saumaise
,
Blondel
Null
us
Austin
,
Qui
se
meminit
Catholicae
fidei
Christianum
negat
aut
dubitat
parvulos
non
accepta
gratia
regenerationis
in
Christo
,
sine
cibo
carnis
ejus
&
sanguinis
potu
non
habere
in
se
vitam
,
ac
per
hoc
poenae
sempiternae
obnoxios
.
There
is
no
Christian
who
holds
the
Catholick
Faith
,
that
either
denys
,
or
doubts
but
that
little
Children
,
who
have
not
received
the
Grace
of
Regeneration
in
Jesus
Christ
,
nor
participated
of
the
Nourishment
of
his
Flesh
and
Blood
,
are
deprived
of
everlasting
Life
,
and
consequently
lyable
to
eternal
Damnation
.
popular
Opinion
That
before
there
were
partialities
in
Religion
,
and
that
the
People
cryed
out
I
am
of
and
I
of
the
Church
was
governed
by
a
Common-Council
of
Priests
,
but
since
,
every
one
esteeming
them
whom
he
had
baptized
belonged
to
him
,
and
not
to
Christ
,
it
was
ordained
throughout
the
whole
World
,
that
one
alone
chosen
from
amongst
the
Priests
,
should
be
set
up
above
the
rest
,
and
have
the
Charge
of
the
Church
committed
to
him
,
to
take
away
thereby
all
Occasions
of
Schisme
.
That
if
our
earthly
House
of
this
Tabernacle
were
dissolved
,
we
have
a
Building
of
God
,
an
House
not
made
with
Hands
,
eternal
in
the
Heavens
.
We
Celebrate
Origens
)
Not
the
Day
of
our
Birth
,
but
that
of
our
Death
;
for
the
day
of
our
Birth
is
an
Entrance
into
Sorrows
and
Temptations
;
but
that
of
Death
is
on
the
contrary
,
the
end
of
Sorrows
,
and
a
Freedom
from
all
Temptations
.
We
commemorate
then
the
Day
of
Death
,
because
they
who
seem
to
dye
,
do
not
so
.
And
for
this
reason
we
celebrate
the
memory
of
the
Saints
,
and
devoutly
commemorate
our
Fathers
,
or
Friends
who
have
departed
in
the
Faith
,
as
well
to
refresh
our selves
by
the
remembrance
of
the
Felicity
which
they
enjoy
,
as
also
to
desire
of
God
,
that
we
may
continue
in
the
same
Faith
.
We
believe
saith
he
,
we
ought
not
to
pray
unto
Creatures
,
who
do
themselves
pray
unto
God
,
especially
considering
,
they
had
rather
we
should
offer
up
our
Petitions
to
him
,
whom
they
likewise
serve
,
than
to
them
,
not
being
willing
we
should
after
any
sort
share
our
Devotions
.
observemus
,
siccantes
cibum
ab
omni
carne
,
&
omni
jurulentia
,
&
uvidioribus
quibusque
pomis
,
ne
quid
vinositatis
vel
edamus
vel
potemus
.
They
censure
us
because
we
observe
particular
Fasts
,
that
we
make
them
last
till
the
Evening
,
that
we
observe
Xerophagies
,
using
dry
Meats
without
Flesh
,
and
Juice
,
and
in
that
we
abstain
from
Fruits
which
have
over
much
Juice
in
them
,
to
the
end
we
may
not
eat
or
drink
any
thing
which
hath
the
quality
of
Wine
.
as
to
Xerophagies
,
they
say
,
that
't
is
the
new
Name
of
an
affected
Devotion
,
and
which
comes
near
the
Heathenish
Superstitions
,
such
as
the
Mortifications
of
and
the
Mother
of
the
Gods
,
which
purify
by
abstinence
from
certain
Meats
.
Perpetuity
of
the
Faith
Greece
,
Muscovia
,
Persia
,
Syria
,
Egypt
,
Aethiopia
,
Absurdities
,
Rashness
,
Confidence
,
Convictions
,
Demonstrations
,
and
telling
us
of
Ministers
confounded
by
the
number
of
his
Proofs
.
that
he
hath
left
us
no
reason
to
doubt
,
in
a
matter
so
apparent
as
is
that
of
the
Consent
of
all
these
Christian
Churches
,
in
the
Doctrine
of
that
this
is
a
Point
most
clear
and
evident
,
and
that
were
we
not
withheld
by
Obstinacy
,
we
should
confess
as
much
our selves
,
and
not
let
our
Tongues
thus
bely
our
Consciences
.
Marcus
Aurelius
it
is
the
Interest
of
the
Catholick
Church
,
and
that
be
will
never
be
perswaded
to
suffer
one
of
its
clearest
Proofs
to
be
snatcht
out
of
his
Hand
,
seeing
it
establisheth
the
Faith
of
a
Mystery
,
wherein
consisteth
the
Object
of
its
Devotion
thro
the
whole
World
.
That
God
preserves
all
these
Christian
Societies
,
altho
divided
from
his
Church
,
and
suffers
not
the
Tyranny
of
Infidels
wholly
to
swallow
them
up
,
nor
the
knowledg
of
principal
Mysteries
to
be
quite
extinguisht
amongst
them
,
to
the
end
they
may
remain
as
Witnesses
for
the
Catholick
Cause
,
in
testifying
the
Antiquity
of
those
Doctrines
which
the
new
Hereticks
deny
.
Roman
Church
The
Faith
and
fear
of
God
departed
the
whole
Earth
,
and
especially
from
amongst
them
who
styled
themselves
the
Faithful
.
Justice
and
Equity
were
no
longer
to
be
found
amongst
them
,
for
Fraud
and
Violence
reigned
everywhere
,
and
Malice
had
taken
up
the
Place
of
Virtue
,
so
that
the
World
seemed
to
be
at
its
Period
,
and
the
time
of
the
coming
of
the
Son
of
Man
at
hand
.
For
the
Charity
of
many
waxed
cold
,
and
there
was
no
longer
Faith
to
be
found
on
Earth
.
The
whole
Face
of
things
was
changed
,
and
a
man
would
have
thought
the
Universe
to
be
at
the
point
of
falling
into
its
antient
The
Princes
instead
of
keeping
their
Subjects
in
Peace
,
broke
their
Allyances
and
made
War
upon
every
frivolous
Occasion
.
Wasting
whole
Provinces
by
their
Violences
,
and
exposing
the
Goods
of
the
Poor
to
the
fury
of
the
rude
Soldiery
,
there
being
nothing
which
could
be
preserved
from
their
Snares
.
Men
were
haled
into
Prison
,
and
suffered
the
most
exquisit
Torments
to
make
them
confess
and
resign
up
their
Estates
.
Neither
could
the
Churches
Treasure
,
nor
Monasteries
escape
their
Hands
,
altho
their
Priviledges
and
Immunities
had
bin
granted
by
Princes
.
The
Sanctuaries
were
Violently
broke
open
;
the
Vessels
dedicated
to
Gods
Service
,
together
with
the
Sacerdotal
Vestments
and
Ornaments
were
forcibly
carried
away
.
The
Churches
were
no
longer
a
shelter
to
the
Miserable
.
The
High-ways
were
filled
with
Robbers
,
who
spared
neither
Pilgrims
nor
Religious
.
The
Towns
and
Cities
were
as
little
free
from
Danger
,
being
full
of
Cut-throats
who
la●d
wait
for
innocent
Blood
.
Fornication
in
all
kinds
was
common
,
and
suffered
without
shame
or
Punishment
,
as
a
thing
lawful
.
Men
added
Incest
to
their
Adulteries
,
and
Chastity
which
is
a
Virtue
so
acceptable
to
God
,
was
grown
out
of
use
amongst
them
,
as
well
as
Moderation
and
Sobriety
,
which
were
forced
to
give
Place
to
Luxury
and
Drunkenness
.
And
as
to
the
Ecclesiasticks
,
they
lived
no
more
regularly
than
the
others
,
it
was
the
same
with
the
Priest
as
with
the
People
,
as
speaks
the
Prophet
.
For
the
Bishops
growing
careless
,
became
dumb
Dogs
,
having
Respect
to
Persons
;
They
besmeared
their
Heads
with
the
Oyl
of
Sinners
,
like
Hirelings
abandoning
their
Flocks
,
and
leaving
them
to
the
Mercy
of
Wolves
;
and
becoming
they
forgat
the
Word
of
God
,
freely
you
have
received
,
freely
give
.
The
Almighty
then
being
provoked
by
so
many
Crimes
,
did
not
only
suffer
the
Faithful
in
the
Holy
Land
to
remain
in
Bondage
,
but
farther
to
Chastise
them
who
were
at
Liberty
,
he
stirred
up
the
Satrapas
of
Emperour
of
the
JAMES
de
Vitry
LEO
Allatius
after
the
Death
of
the
Emperor
Empire
began
every
Day
to
Decay
,
either
by
the
Incursions
of
them
of
the
West
,
and
the
of
the
East
,
or
else
through
the
softness
and
delicacy
,
or
Tyranny
of
the
Emperors
,
or
Avarice
of
their
Ministers
;
and
frequent
Insurrections
of
the
Nobility
,
till
such
time
as
at
length
,
this
Empire
was
miserably
oppressed
by
the
Armies
of
the
Religion
it self
likewise
was
involved
in
the
Ruin
of
the
Empire
,
for
matters
were
no
longer
determined
by
Reason
and
Honesty
,
but
by
Rage
and
Hatred
,
which
transported
mens
Spirits
into
Rashness
and
Fury
.
At
that
time
all
things
were
in
Confusion
,
Divine
and
Prophane
,
the
Just
and
Unjust
were
mixt
together
without
any
Discrimination
,
and
these
Christians
(
who
had
indeed
no
more
of
Christianity
but
the
Name
)
instead
of
obeying
the
Doctrine
of
the
Church
,
minded
nothing
but
how
to
be
revenged
on
their
Enemies
.
WILLIAM
de
Rubruquis
Allains
,
which
are
saith
he
a
kind
of
Christians
that
speak
the
Language
,
and
have
Grecian
Priests
,
but
are
so
Ignorant
,
that
they
know
not
any
of
the
Ceremonies
belonging
to
the
Christian
Religion
,
and
scarcely
have
learned
any
thing
more
than
the
Name
of
Christ
.
John
Paleologus
George
Scholarius
that
this
Place
is
the
Seminary
of
all
the
in
the
East
,
because
they
who
are
there
Educated
,
do
afterwards
disperse
themselves
over
all
the
Provinces
of
the
Patriarchate
of
and
are
usually
setled
as
Superiours
over
the
rest
.
the
Doctrine
of
Mount
is
the
same
of
that
of
all
the
of
the
East
,
and
the
Belief
of
the
of
the
East
,
is
the
same
with
that
of
all
the
Bishops
,
who
are
all
taken
hence
.
to
the
Monastery
of
Mount
Belon
,
have
bin
far
more
Learned
heretofore
than
at
present
.
There
are
not
any
of
them
now
but
are
very
Ignorant
,
there
being
not
to
be
found
above
one
knowing
Calojer
in
each
Monastery
.
He
that
desires
to
have
Books
of
Divinity
,
in
Manuscripts
may
be
furnished
with
some
,
but
as
for
any
Books
of
Philosophy
or
Poetry
they
have
none
.
We
must
attribute
this
loss
of
Books
to
the
Carelessness
and
Ignorance
of
that
People
who
are
totally
Degenerated
.
And
not
only
within
our
own
Memory
,
but
for
a
long
time
there
has
not
bin
any
Learned
Man
thro
out
all
Amongst
the
six
thousand
Calojers
that
Inhabit
the
Mountain
,
in
so
great
a
Multitude
I
say
,
scarcely
can
we
find
above
two
or
three
in
a
Monastery
that
can
Write
and
Read
.
JOHN
Cottovic
they
apply
themselves
particularly
to
Husbandry
,
that
they
Live
on
their
Labour
,
and
that
there
are
few
of
them
addicted
to
Study
,
the
greatest
part
of
them
being
very
Stupid
and
Ignorant
.
De
la
Haye
Edit
2.
1629.
P.
338.
Religious
:
we
Visited
which
they
of
that
Country
call
the
Holy
Mountain
,
because
of
five
thousand
Calojers
who
live
in
great
Austerity
in
twenty
three
Monasteries
about
it
;
these
are
of
St.
Order
,
and
acknowledge
the
Patriarch
of
for
their
Head
.
They
are
greater
Lovers
of
an
Active
than
a
Contemplative
Life
,
for
there
are
few
of
them
that
can
read
;
so
that
the
greatest
part
employ
themselves
in
Tilling
of
the
neighbouring
Grounds
,
which
are
very
fertil
.
ANTHONY
Caucus
There
is
no
body
but
knows
,
that
the
Arts
and
Sciences
came
from
as
the
Hero
's
out
of
the
Trojan
Horse
.
But
it
is
now
much
otherwise
,
for
I
found
so
much
Ignorance
of
all
things
amongst
these
modern
and
especially
the
Priests
that
have
the
charge
of
Instructing
the
People
,
that
scarcely
do
they
know
how
to
read
the
Church
Service
.
And
we
need
not
be
astonished
at
this
:
for
those
that
are
called
to
the
Exercise
of
the
Ministry
are
Tradesmen
,
who
leaving
their
Shops
and
Trades
become
immediately
It
is
ordinarily
observed
in
that
to
day
you
may
see
a
man
who
is
a
Taylor
,
to
become
to
morrow
a
Priest
.
To
day
he
is
a
Perfumer
or
Barber
,
who
the
next
day
is
a
To
day
a
Goldsmith
,
and
to
morrow
a
Prelate
.
If
you
ask
them
concerning
their
Belief
,
or
Ceremonies
,
and
require
a
Reason
for
their
Customs
,
they
return
no
other
Answer
,
but
they
follow
their
Predecessors
.
If
you
proceed
farther
and
ask
who
these
Predecessors
were
,
they
become
mute
.
John
Cottovic
Athos
,
Olympus
which
I
find
most
despicable
in
this
Nation
,
is
,
they
have
no
town
nor
City
,
wherein
there
are
any
Schools
or
Colledges
for
the
bringing
up
of
their
Youth
.
Neither
take
they
care
to
form
their
Childrens
Minds
,
to
Arts
or
Sciences
.
They
are
so
averse
to
Learning
,
that
they
seem
as
it
were
to
be
afraid
of
it
:
So
that
we
may
truly
affirm
,
Learning
is
wholly
banished
from
which
was
heretofore
the
Mother
of
it
.
For
at
this
day
there
is
not
the
least
Trace
to
be
found
of
it
,
the
with
the
All
the
as
well
those
under
the
as
them
under
the
Turkish
Empire
,
are
so
marvelously
Ignorant
at
this
day
,
that
there
is
not
a
City
thro
out
all
their
Country
,
wherein
there
is
any
University
;
for
they
care
not
to
have
their
Children
Instructed
.
EUGENIUS
Roger
L.
2
C.
That
the
greatest
part
of
the
Religious
and
Secular
Priests
Palestine
)
are
extreamly
Ignorant
,
and
apply
themselves
to
mean
Exercises
,
and
mechanical
Arts.
Part
1.
P.
Chios
.
Learning
is
a
Stranger
to
them
of
that
Country
,
being
all
extreamly
Ignorant
.
it
is
served
by
Monks
,
who
are
all
of
'em
Peasants
,
void
of
Learning
,
and
't
is
not
only
so
there
,
but
't
is
the
same
in
all
the
Islands
of
the
they
are
so
Ignorant
that
it
may
be
truly
said
of
them
,
they
Worship
the
unknown
God
.
FRANCIS
Richard
Erini
C.
the
Ignorance
of
our
Mysteries
is
so
great
in
especially
where
the
Emissari's
have
not
frequented
,
that
I
wonder
,
considering
the
several
particular
Difficulties
in
our
Faith
,
and
the
Temptations
they
have
offered
them
to
leave
it
,
that
all
of
'em
do
not
take
the
Turbant
,
after
the
same
manner
as
them
of
where
above
sixty
thousand
Persons
have
already
done
it
.
DU
Loir
they
are
dispersed
over
the
Campains
of
and
call
themselves
Christians
,
but
yet
know
nothing
of
our
Religion
more
than
the
Name
,
and
exercise
no
more
of
it
but
the
Sign
of
the
Cross
.
July
,
1667.
The
Schismatical
which
are
in
this
City
to
the
Number
of
three
hundred
Thousand
,
are
so
many
Souls
to
be
won
to
our
Saviour
,
because
that
in
effect
,
after
they
have
told
us
they
are
Christians
,
and
for
a
Testimony
thereof
have
crossed
themselves
,
there
is
no
other
sign
of
Christianity
to
be
expected
from
them
:
for
as
to
what
concerns
Prayers
and
other
religious
Exercises
they
are
Names
and
Things
unknown
to
them
.
I
have
oftentimes
asked
Persons
whom
I
took
to
be
the
most
intelligent
amongst
them
,
whether
there
were
more
Gods
than
one
,
and
whether
Jesus
Christ
from
whom
they
derived
their
Name
,
was
God
and
Man
,
and
several
other
Questions
which
are
put
to
Children
in
when
they
learn
their
Catechism
.
But
they
all
of
'em
answered
they
were
not
so
deeply
learned
in
Divinity
as
to
answer
such
great
Points
,
and
when
I
told
them
they
were
bound
to
know
these
things
under
Pain
of
Damnation
,
I
perceived
they
were
not
much
troubled
thereat
,
for
as
they
believed
nothing
,
so
they
feared
nothing
.
Now
not
only
the
common
People
and
Seculars
are
no
better
Learned
,
but
most
of
their
Prelates
,
and
others
of
the
Clergy
.
I
have
oftentimes
asked
the
Priests
of
religious
Orders
,
who
were
brought
up
all
their
life
times
in
Monasteries
,
concerning
their
Belief
,
whether
they
thought
there
was
more
than
one
God
,
and
whether
Jesus
Christ
was
the
true
God
,
and
other
principal
Mysteries
,
but
I
could
not
find
one
amongst
them
able
to
answer
me
.
And
some
of
'em
being
ashamed
of
their
own
Ignorance
and
Stupidity
,
made
this
Excuse
,
that
their
Abbot
knew
all
these
things
,
but
for
their
parts
they
never
studied
Divinity
.
And
demanding
how
it
was
possible
they
could
live
twenty
or
thirty
Years
in
a
Monastery
,
without
hearing
any
Mention
made
of
these
necessary
Points
,
they
thereupon
told
me
,
that
in
Monasteries
and
in
all
other
places
,
all
their
Endeavours
are
laid
out
in
getting
their
Living
Patriarchate
,
and
sells
all
other
Ecclesiastical
Promotions
,
and
that
the
Arch-Bishops
,
and
Bishops
do
the
same
to
their
inferiour
Clergy
.
Eastern
Christians
Greeks
.
Pietro
Della
Vallé
that
the
Christians
at
being
of
several
Communions
,
know
nothing
of
Religion
,
but
its
Name
,
and
to
make
the
sign
of
the
Cross
,
having
no
Churches
,
Sacraments
,
nor
Persons
who
can
administer
them
,
or
if
they
have
,
their
Priests
are
so
Ignorant
that
't
is
impossible
for
them
to
instruct
the
People
in
those
things
,
they
themselves
do
not
understand
.
Presbyter
John
,
there
I
know
not
how
many
Christians
,
called
Christians
of
St.
but
have
no
more
of
Christianity
than
the
name
,
for
they
have
no
other
Church
but
the
Lodgings
of
a
Priest
,
a
very
ignorant
man
,
which
place
they
had
in
my
time
,
and
where
scarcely
any
body
assists
at
Divine
Service
.
They
keep
no
Fasts
,
nor
observe
any
Abstinence
from
Meats
,
Eating
indifferently
of
all
sorts
,
neither
have
they
scarcely
any
thing
like
a
Sacrament
amongst
them
.
Georgiens
,
they
are
less
infected
with
Errors
than
others
,
and
being
less
addicted
to
Learning
than
the
they
have
less
Malice
,
and
more
Ignorance
.
THOMAS
Herbert
De
Vicqfort
Georgiens
,
in
L.
2.
P.
the
City
of
and
thereabouts
,
dwell
near
forty
thousand
who
all
of
'em
profess
Christianity
,
but
live
most
miserable
Lives
,
being
Slaves
,
and
destitute
moreover
of
all
Knowledg
of
the
Christian
Mysteries
,
only
they
have
a
great
Veneration
for
St.
who
was
Bishop
of
and
their
Apostle
Thevenot
,
are
a
sort
of
very
dul
and
stupid
People
,
so
that
there
can
be
hardly
found
a
Person
amongst
them
who
is
fit
to
be
a
Patriarch
,
Montconys
,
that
the
hold
the
heretical
Doctrine
of
Patriarch
of
EUGENIUS
Roger
That
this
Nation
is
the
most
dull
and
Ignorant
of
all
the
Eastern
Christians
.
They
are
never
heard
to
discourse
concerning
Divine
Mysteries
,
or
Religious
Matters
.
The
greatest
part
of
their
Priests
can
neither
Write
nor
Read
,
and
seem
to
act
with
as
little
Reflection
as
bruit
Beasts
,
as
far
as
I
could
perceive
,
all
the
time
I
sojourned
in
He
adds
,
that
the
greatest
part
of
the
who
dwell
in
Monasteries
in
the
Deserts
of
are
extream
Brutish
,
and
work
like
Horses
.
De
Sponde
Anthony
de
Gouveau
L.
3.
C.
3.
P.
they
are
a
Peope
wholly
Unlearned
and
Simple
,
and
that
moreover
their
Patriarch
knew
no
more
than
only
to
Write
and
Read
in
his
own
Language
,
a
thing
very
common
amongst
them
.
JOHN
Barbereau
they
are
in
to
the
number
of
above
sixty
Thousand
;
and
are
,
if
possible
,
more
Ignorant
than
the
They
hold
the
same
Errors
with
them
,
and
have
a
particular
Heresy
which
distinguishes
them
from
the
rest
.
Their
Ignorance
,
is
so
great
,
that
I
have
heard
themselves
say
,
they
never
go
to
Church
but
when
they
Consecrate
,
knowing
neither
the
Use
nor
Design
of
that
Mystery
,
and
who
can
instruct
them
in
these
things
?
their
Patriarchs
and
Prelates
are
busied
in
getting
Mony
,
like
the
that
they
may
have
whereon
to
live
.
VINCENT
le
Blanc
Christians
of
these
Places
have
still
retained
some
part
of
the
Instructions
left
them
by
St.
but
they
are
extream
Ignorant
in
the
principal
Articles
of
Faith
,
and
know
not
how
to
sing
in
their
Churches
,
so
that
't
is
a
hard
matter
to
keep
them
in
any
kind
of
Tune
.
THE
Inhabitants
of
the
Isle
of
Du
Jarric
call
themselves
Christians
(
being
likewise
Christians
of
St.
East
Indias
.
L.
1.
C.
6.
P.
Nestorians
)
they
very
much
honour
and
reverence
the
Cross
.
They
are
all
of
them
very
Ignorant
,
so
that
they
can
neither
Write
nor
Read
,
and
't
is
the
same
with
their
Caciques
who
having
learned
certain
Prayers
by
rote
,
sing
them
in
the
Church
,
and
often
repeat
a
Word
which
comes
near
to
our
Halleluja
.
Du
Jarrick
Alexis
de
Meneses
that
there
was
so
great
Confusion
amongst
them
,
in
respect
of
the
essential
form
of
Baptism
,
that
every
(
for
so
do
they
call
their
Priests
)
baptised
after
a
several
manner
,
and
the
greatest
part
of
them
,
cannot
be
said
in
any
kind
to
administer
the
Sacrament
,
seeing
they
use
not
Words
essential
thereunto
.
So
that
the
Arch-Bishop
found
one
of
the
greatest
Towns
of
this
Bishoprick
of
to
have
bin
deficient
in
this
important
Point
of
our
Religion
,
whereupon
he
privately
Baptised
the
greatest
part
of
the
People
,
after
a
right
and
due
manner
.
that
the
Latin
Bishop
which
was
sent
them
,
after
their
Reduction
,
visited
several
Places
of
his
Diocess
,
in
which
there
had
no
Prelate
bin
for
this
thirty
Years
,
where
he
found
such
a
Degeneracy
both
as
to
Points
of
Faith
and
Manners
,
that
most
of
them
had
no
more
of
Christianity
in
them
but
the
Name
.
Joseph
Besson
They
are
striken
with
four
Plagues
worse
than
the
Plagues
of
viz
,
Ignorance
,
want
of
Devotion
,
Usury
,
and
Injustice
,
they
can
scarcely
be
perswaded
,
that
the
second
Person
of
the
Trinity
is
the
Son
of
God
;
and
that
Jesus
Christ
who
is
God
,
dyed
,
and
that
God
ever
had
a
Son
.
It
is
incredible
say
they
with
the
Turks
;
How
can
he
have
a
Son
seeing
he
was
never
married
?
and
if
he
was
God
how
could
he
dye
?
Moscovites
,
Abyssins
There
is
not
in
any
Greek
Books
or
Academies
;
having
made
diligent
Search
for
some
that
understood
Greek
,
I
could
find
none
.
They
have
heaped
up
Error
upon
Error
,
and
altho
they
brag
of
their
Christianity
above
other
People
,
yet
do
they
refer
all
things
to
the
Wisdom
of
their
Prince
as
to
an
Oracle
,
having
imbibed
this
Principle
from
their
Infancy
.
They
value
not
Strangers
nor
suffer
them
to
come
into
their
Country
unless
they
be
for
they
despise
all
others
God
only
and
our
Prince
know
that
.
Our
great
Czar
knows
all
things
,
he
can
immediately
solve
all
Difficulties
.
There
is
no
Religion
whose
Ceremonies
and
Opinions
he
is
not
acquainted
with
.
Whatsoever
we
have
or
are
,
whether
on
Horsback
,
or
in
Health
,
't
is
all
owing
to
our
great
Prince
,
they
have
neither
Schools
nor
Academies
amongst
them
,
only
bringing
up
their
Children
to
Write
and
Read
,
learning
them
the
Gospels
,
the
Acts
of
the
Apostles
,
a
certain
Chronicle
which
they
have
,
with
some
of
St.
and
the
Lives
of
some
of
their
Saints
,
that
should
any
Person
endeavour
to
make
a
farther
Progress
in
Learning
,
he
would
be
in
danger
of
being
punished
.
they
are
prodigiously
Ignorant
,
for
having
demanded
of
them
who
was
the
founder
of
their
Order
,
not
one
of
them
could
answer
him
they
work
at
all
times
,
not
excepting
Sundaies
and
Holy-daies
,
and
think
it
belongs
to
Gentlemen
,
and
not
to
them
to
frequent
the
Church
.
That
they
are
very
well
pleased
with
their
own
Simplicity
,
and
often
make
the
Sign
of
the
Cross
,
and
are
great
Worshippers
of
Images
.
that
sometimes
their
Bishops
performe
the
Divine
Service
in
Greek
,
altho
few
of
them
,
if
any
,
do
understand
that
Language
,
and
that
they
are
very
Ignorant
in
Divinity
.
Du
Jarrick
East
Indias
that
the
Spiritualities
of
the
Empire
,
depend
wholly
on
the
Emperour
.
That
the
Ecclesiasticks
do
nothing
but
what
he
would
have
them
,
and
that
should
he
command
them
all
to
turn
Catholicks
,
they
would
not
disobey
him
.
That
these
People
knowing
little
,
there
was
immediately
spread
a
Report
concerning
me
,
that
I
was
a
great
Doctor
,
and
thereupon
never
came
any
Person
afterwards
to
dispute
with
me
.
Du
Jarric
what
should
our
Monks
dispute
with
this
Father
for
,
who
are
not
able
to
answer
these
little
Children
,
the
plain
Truth
of
it
is
,
we
have
neither
Doctrine
,
nor
Instruction
,
neither
any
thing
more
than
the
Name
of
Christians
.
Gonsalvus
Rhoderick
Indias
.
L
16.
P.
him
and
his
greatest
Courtiers
very
Ignorant
both
in
the
Knowledg
of
Councils
,
and
all
kinds
of
Divine
and
Humane
Learning
.
De
Sponde
Zaga
Zabo
They
have
so
many
ridiculous
Fopperies
amongst
them
,
that
they
have
scarcely
any
thing
more
of
Christianity
than
the
Name
.
Syria
.
That
the
Sciences
are
more
rare
in
the
Eastern
Parts
than
the
Phenix
,
and
mechanical
Arts
more
prized
than
Sciences
,
wherefore
,
the
continual
multitude
of
Books
which
encrease
every
Day
in
continually
decrease
in
The
best
of
them
have
already
passed
the
Seas
,
several
of
which
are
to
be
seen
in
the
Libraries
in
so
that
those
which
remain
are
very
ordinary
ones
.
according
to
the
Testimony
of
still
Celebrate
Easter
after
the
manner
of
the
slaying
Sheep
and
Oxen
,
and
sprinkling
the
Posts
of
their
Doors
,
with
the
Blood
of
a
Lamb
,
and
instead
of
communicating
of
the
Blood
of
our
Saviour
,
they
Sacrifice
a
Lamb
,
which
being
Roasted
they
divide
it
amongst
them
.
They
call
this
Sacrifice
and
that
he
that
offers
it
,
causeth
a
Sheep
to
be
brought
to
the
Church
Porch
,
where
the
Priest
Armenians
.
P.
48.
blesses
Salt
,
and
puts
it
down
the
Throat
of
the
Sacrifice
,
afterwards
Consecrates
the
Knife
,
and
then
laies
his
Hand
on
the
Head
of
the
Sheep
and
cuts
its
Throat
,
The
Bishop
and
Priest
take
their
Share
,
one
part
whereof
is
distributed
to
the
Poor
,
and
another
serves
for
the
Feast
,
which
is
Celebrated
with
all
publick
Testimonies
of
Rejoycing
.
that
the
great
Disorders
of
the
are
its
Superstitions
,
and
the
Peoples
Recourse
to
Magicians
,
the
number
of
whom
is
very
Considerable
amongst
Christians
,
whose
Poverty
and
Sicknesses
make
them
use
these
wretched
Remedies
,
s
Inquiries
that
twice
a
Year
on
the
day
of
the
and
that
of
the
the
Metropolitan
Blesses
the
River
of
and
that
the
Priests
Bless
after
the
same
manner
other
Rivers
,
that
several
Men
and
Women
Wash
themselves
therein
with
the
Ceremony
of
a
triple
Immersion
;
that
the
Horses
and
Images
are
Baptised
in
like
manner
,
and
that
this
in
their
Language
is
called
Baptism
.
that
such
a
Person
may
not
be
consumed
after
Death
,
neither
in
this
World
nor
in
that
which
is
to
come
,
but
that
he
may
be
swelled
like
a
Drum
.
Leo
Allatius
Excommunicated
Persons
,
who
being
deceased
torment
the
living
,
Leo
Allatius
Patriarch
Raphael
Christophorus
Angelus
real
Presence
Nestorians
,
who
still
obstinately
retain
their
old
Errours
,
for
which
Reason
they
are
hated
by
all
the
Christians
,
They
know
not
what
they
Believe
,
being
ready
to
receive
any
new
Opinion
,
be
it
what
it
will
,
provided
it
includes
not
a
Submission
to
the
Holy
See
.
Pisa
,
Venice
,
Rome
that
the
Armies
were
usually
made
up
of
Soldiers
,
which
were
continually
in
great
Numbers
at
where
they
communicated
in
the
same
Churches
from
the
Hands
of
the
Patriarch
,
and
Priests
of
that
City
;
That
so
great
was
the
multitude
of
that
they
administred
the
Sacrament
every
Day
,
that
Persons
of
the
greatest
Quality
,
namely
Kings
,
Princes
,
and
Prelates
,
and
Ladies
of
the
highest
Rank
,
undertook
these
Pilgrimages
,
and
that
was
then
,
that
is
to
say
in
the
eleventh
Century
,
a
place
whereunto
all
the
Nations
of
the
World
resorted
.
Palestine
,
Syria
Palestine
,
Syria
,
Cilicia
,
Isauria
,
Pamphilia
,
Lycia
,
Pisida
,
Lyconia
,
Cappadocia
,
Galatia
,
Pontus
,
Bythinia
Asia
minor
Simeon
Patriarch
James
de
Vitry
Amiens
.
Wm.
That
they
could
expect
no
help
from
the
altho
of
the
same
Blood
with
them
,
and
their
Neighbours
,
because
they
could
hardly
preserve
themselves
,
having
fallen
into
such
a
Declension
,
that
within
a
short
time
they
had
lost
above
half
their
Empire
.
that
the
Emperours
of
finding
themselves
unable
to
withstand
the
Turkish
Power
;
implored
the
Assistance
of
the
Christian
Princes
in
and
especially
that
of
the
Pope
,
who
at
that
time
was
the
most
Powerful
even
in
Temporals
of
all
Christendom
,
and
that
sent
for
that
Purpose
Embassadors
to
the
Council
of
We
must
imagine
there
was
a
million
of
Transubstantiators
that
passed
over
from
and
made
themselves
Masters
of
a
great
part
of
these
Provinces
.
As
soon
as
they
took
any
City
,
there
was
established
in
it
a
Bishop
of
the
Communion
with
a
sufficient
Clergy
for
the
Service
of
that
Church
.
Sometimes
the
Christians
of
the
ranged
themselves
under
his
Obedience
,
and
othertimes
they
were
permitted
to
have
a
Bishop
of
their
own
Choosing
.
that
after
the
taking
of
there
was
no
other
Patriarch
established
than
him
that
was
there
before
,
and
that
he
remained
for
the
space
of
two
Years
.
That
after
the
taking
of
and
other
Cities
of
there
was
another
Patriarch
made
,
and
several
Bishops
,
the
and
other
Christians
of
being
left
at
their
own
Liberty
as
to
their
communicating
with
the
James
de
Vitry
.
James
de
Vitry
,
Testifies
that
the
Christians
of
who
were
of
the
same
Religion
with
the
had
Bishops
of
their
own
James
de
exactly
observe
the
Customs
and
Ordinances
of
the
in
the
Celebration
of
Divine
Service
,
and
other
Spiritual
matters
,
and
obey
them
as
their
Superiours
.
But
as
to
the
Prelates
in
whose
Diocesses
they
live
,
they
freely
affirm
they
obey
them
with
their
Mouths
,
but
not
in
their
Hearts
,
superficially
,
and
for
fear
of
their
temporal
Lords
.
For
they
have
their
own
Bishops
,
and
would
dread
neither
the
Excommunications
nor
other
Laws
of
the
did
they
not
fear
our
Lay-men
would
break
off
all
Trade
and
Commerce
with
them
.
For
they
say
amongst
themselves
the
are
Excommunicated
James
de
James
de
Vitry
We
ought
to
conclude
the
same
of
the
other
Sects
of
with
which
all
was
at
that
time
filled
East
,
after
the
taking
of
he
has
charged
his
Legate
to
endeavour
the
regulating
of
the
Church
,
which
God
has
delivered
by
their
Hands
,
and
that
which
should
hereafter
be
delivered
by
them
,
to
correct
whatsoever
should
be
found
contrary
to
sound
Doctrine
,
to
Plant
and
Edify
whatsoever
he
judged
fitting
,
by
their
Assistance
Balsamon
,
That
only
excepted
,
in
all
other
Cities
the
permitted
Ibid.
P.
194.
the
Bishops
to
exercise
their
Episcopal
Functions
,
altho
they
had
established
Bishops
in
the
same
Places
.
Gentian
Hervetus
Jerusalem
;
Baldwin
Cesarea
,
William
Tyre
,
Adam
Michael
Paleologus
Leo
Allatius
,
established
in
the
places
they
Possessed
Priests
and
Prelates
of
their
own
,
who
ruled
the
Church
after
their
manner
,
and
drove
away
the
whensoever
they
could
do
it
with
safety
;
and
as
to
the
Rebellious
and
Obstinate
who
would
not
relent
and
embrace
the
Truth
,
they
severely
punished
them
,
as
they
had
done
heretofore
in
the
and
especially
at
Anonymous
Greek
Since
the
Emperor
time
,
to
that
of
s
the
did
nothing
else
but
Plunder
Cities
and
Islands
.
They
expelled
the
Orthodox
Prelates
from
their
Seats
,
and
substituted
Cardinals
in
their
Places
who
were
of
the
same
Belief
with
them
.
And
this
they
did
at
and
other
Cities
,
and
not
content
with
this
,
they
constrained
all
the
People
,
not
excepting
the
Priests
and
Monks
,
to
be
of
their
Opinion
,
and
Communion
,
and
commemorate
the
Pope
.
They
were
Friends
to
those
that
obeyed
them
;
but
as
to
them
that
reprehended
them
,
they
treated
them
as
Hereticks
,
and
those
that
abhorred
their
Communion
,
were
punished
openly
,
even
to
the
making
them
suffer
Martyrdom
;
and
used
in
the
same
manner
as
the
Kings
and
Tyrants
handled
the
Primitive
Christians
.
Witness
the
holy
Monks
of
the
Isle
of
whom
they
kept
three
Years
in
Prison
,
because
they
would
not
Communicate
with
them
,
Inflicting
on
them
all
manner
of
Torments
,
and
in
fine
,
not
being
able
to
make
them
acknowledg
their
Doctrine
to
be
good
,
being
possessed
with
Rage
they
fastned
them
to
their
Horses
Tailes
,
and
drew
them
over
Precipices
,
causing
othres
to
be
burnt
alive
.
their
Abbot
having
remained
some
time
in
the
midst
of
the
Flames
calling
upon
God
,
one
of
these
furious
struck
him
down
with
his
Mace
into
the
Fire
.
And
thus
did
this
Holy
Man
render
his
Spirit
unto
his
Creator
.
He
farther
adds
,
that
the
Pope
having
sent
some
Monks
as
Spyes
,
under
pretence
of
a
Pilgrimage
to
they
saw
the
Patriarch
who
complaining
of
these
Cruelties
,
received
for
Answer
,
that
the
Pope
was
troubled
thereat
,
and
if
the
would
send
any
to
make
Peace
they
would
be
kindly
received
,
It
was
only
,
to
deride
and
impose
on
us
,
that
they
would
have
us
send
first
to
them
,
as
it
were
to
accuse
our selves
,
and
acknowledg
our
Error
,
which
plainly
appeared
afterwards
by
their
Letters
.
Leo
Allatius
If
this
Author
,
saies
he
,
Greeks
,
who
remaining
fixt
to
their
Ceremonies
,
embraced
otherwise
the
Truth
,
he
is
mistaaen
;
For
the
bin
so
far
from
driving
them
away
,
that
they
have
made
use
of
them
,
as
often
as
they
have
Occasion
.
If
he
means
the
and
those
that
maintained
the
Errors
of
the
he
trifles
;
for
how
can
he
imagine
,
the
Catholicks
who
are
so
Zealous
for
the
Roman
Church
,
should
suffer
in
a
Country
,
they
had
Conquered
with
the
loss
of
their
Blood
,
the
their
Enemies
and
Adversaries
to
their
Faith
,
to
live
unpunished
?
These
erronious
People
must
be
reduced
,
being
Rebels
to
their
own
Faith
,
not
only
by
simple
Banishments
,
but
by
Fire
and
Sword
.
Greeks
.
After
the
taking
of
possessed
themselves
of
all
the
Churches
;
they
established
a
Patriarch
,
they
filled
Priests
,
they
created
a
Emperor
,
who
was
Earl
of
and
prosecuting
their
Conquest
in
they
brought
under
their
Obedience
almost
whatsoever
appertained
in
to
the
Emperours
of
Emperour
fled
into
having
but
three
or
four
Cities
left
him
,
which
were
all
that
for
a
long
time
remained
under
the
Obedience
of
the
that
the
Popes
Legats
used
such
hard
and
rigorous
Courses
to
constrain
the
to
Communicate
with
the
Pope
,
that
at
length
the
Emperour
s
Successor
was
forced
to
take
them
off
mauger
the
Legat
was
at
that
time
filled
with
Dominicans
,
and
Fryar
that
is
to
say
,
Inquisitors
as
he
himself
calls
them
,
who
had
often
performed
this
Office
in
and
signalized
themselves
by
punishing
an
infinite
number
of
Hereticks
,
who
made
it
the
greatest
part
of
their
Skill
to
discover
them
,
and
a
great
part
of
their
Piety
to
have
them
severely
Punished
,
that
these
Inquisitors
were
in
several
places
Masters
of
the
and
were
ordered
by
the
Pope
to
Confer
with
them
,
and
examine
their
Doctrine
.
that
altho
was
retaken
from
the
yet
they
kept
still
several
places
in
and
even
whole
Provinces
,
as
that
the
were
still
Masters
of
divers
great
Islands
,
as
and
divers
other
Places
that
the
Necessity
the
Emperours
of
lay
under
of
obtaining
the
Assistance
of
the
Western
Princes
,
caused
them
to
keep
a
continual
Correspondency
with
several
of
them
,
and
to
be
in
sundry
particulars
subservient
to
the
which
remained
at
so
that
there
was
always
a
great
number
there
,
who
made
Profession
of
the
Romish
Religion
.
LEO
Allatius
when
the
King
of
had
Possessed
himself
of
and
given
it
to
the
King
of
that
he
might
return
home
,
the
whole
Country
was
immediately
filled
with
Priests
and
Bishops
,
to
bring
over
the
People
to
Piety
and
Orthodoxy
.
That
they
were
more
rigorously
handled
for
their
Religion
in
than
in
that
several
Authors
have
grievously
complained
of
these
Cruelties
;
and
that
the
Patriarch
of
residing
in
most
pathetically
laid
open
their
Sufferings
to
Pope
the
ninth
Cyprus
.
Fol.
71.
Guy
de
Lusignan
,
was
King
of
yet
was
he
forc'd
to
be
contented
with
being
King
of
He
brought
along
with
him
several
who
would
not
acknowledg
the
Romane
Prelacy
,
each
of
these
having
their
own
Patriarch
.
'T
is
true
,
that
the
Kings
of
would
not
permit
their
Bishops
to
exercise
any
Jurisdiction
over
them
,
but
ordered
they
should
only
administer
to
them
the
Sacraments
,
leaving
the
Overplus
to
the
Jurisdiction
of
the
Arch-Bishop
,
to
whom
these
Nations
in
this
respect
were
Subject
.
that
their
Empire
,
Kingdoms
,
and
Lordships
,
will
never
be
in
Peace
and
Security
,
but
always
subject
to
their
Enemies
,
from
whom
they
will
continually
receive
exceeding
great
Dammages
,
and
perpetual
Miseries
,
till
such
time
as
they
submit
themselves
to
the
Church
of
with
a
true
Humility
and
Charity
,
obeying
its
Holy
Constitutions
,
and
Ceremonies
,
and
wholly
conform
themselves
to
her
Faith
.
Phantastical
Supposition
who
in
those
times
Arnaud
,
gave
Laws
to
all
the
rest
,
and
that
even
in
Temporals
.
have
bin
reunited
to
us
fourteen
times
,
by
publick
Confessions
,
and
have
so
many
times
departed
from
us
.
And
it
is
certain
that
as
they
have
ever
known
the
Popes
earnest
Desires
to
submit
them
to
the
See
of
so
likewise
have
they
not
failed
to
flatter
this
Desire
by
fair
Promises
,
when
they
needed
that
Churches
Assistance
,
either
for
the
obtaining
of
some
important
Design
,
or
for
the
averting
of
some
dangerous
Tempest
which
threatned
them
.
But
as
soon
as
ever
these
have
bin
over
,
they
have
returned
to
their
first
State
,
and
slighted
these
Reunions
.
I
know
not
how
it
hath
come
to
pass
that
the
Popes
having
bin
so
often
deceived
,
should
still
continue
so
Facile
;
but
perhaps
it
was
not
a
single
Interest
,
but
be
it
as
it
will
,
the
Popes
have
never
bin
backwards
in
these
Matters
.
Leo
Allatius
MICHAEL
Cerularius
Constantin
Monomaque
Nicetas
Pectoratus
Leo
Allatius
In
the
time
held
the
See
of
the
four
Patriarchs
rased
the
Pope's
Name
out
of
the
and
yet
did
they
not
fully
pronounce
the
against
the
being
hind'red
by
the
Emperor
,
who
considered
them
as
a
great
and
mighty
Nation
,
and
therefore
was
afraid
of
their
usual
Incursions
.
Michael
Parapinacius
Leo
Allatius
Nicephorus
Botionatus
Nicephorus
Botoniatus
Alexis
Comnenus
That
it
was
impossible
for
a
man
to
be
more
deceitful
and
unjust
than
this
Emperor
was
towards
the
in
this
whole
Expedition
Allatius
,
ut
si
quid
erat
in
Graecia
noxium
ex
Cerularii
Schola
radicitus
extirparet
,
Graecosque
alios
contineret
in
fide
.
To
the
end
he
might
utterly
Extirpate
,
whatsoever
remained
of
his
Doctrine
,
and
keep
the
other
in
the
Faith
.
JOHN
Comnénus
Patre
aliquanto
commodior
,
a
little
less
troublesom
than
his
Father
.
Manuel
Comnénus
Greeks
.
Allatius
Hugo
Eterianus
a
Person
so
deceitful
and
cruel
to
the
Church
,
that
he
conspired
its
Ruine
,
together
with
the
Latins
,
because
Allatius
,
they
were
a
great
and
famous
People
.
John
Ducas
Mathew
Paris
THEODORUS
Lascaris
John
Ducas
MICHAEL
Paleologus
that
having
united
himself
to
the
Church
of
he
forced
,
by
all
manner
of
Severity
,
the
Bishops
and
Religious
to
do
the
same
and
Inflicted
the
greatest
Torments
on
those
that
had
the
Courage
to
resist
him
,
and
promoted
others
who
embraced
this
Union
John
Veccus
that
altho
the
were
not
respected
as
Hereticks
,
yet
were
they
such
nevertheless
he
usurped
Raynaldus
,
the
Ecclesiastical
Authority
,
placing
and
displaing
Patriarchs
at
his
Pleasure
John
Lascaris
John
Veccus
Holobulus
Rhetor
He
sent
oftentimes
Embassadors
to
the
Pope
,
and
endeavoured
to
gain
him
by
Presents
.
For
he
plainly
perceived
the
Danger
lay
on
that
side
,
and
that
the
could
not
lye
long
Idle
;
Wherefore
he
made
Proposals
of
Union
,
to
the
end
he
might
be
secure
as
to
them
,
and
the
better
Dispose
of
his
other
Affairs
.
These
Embassies
then
were
frequent
,
and
the
Presents
Magnificent
,
not
only
to
the
Pope
,
but
likewise
to
several
Cardinals
,
and
others
whom
he
judged
powerful
in
the
Court
of
the
Popes
would
not
fail
to
arm
the
Western
Princes
against
him
,
and
that
he
had
a
potent
Enemy
,
in
the
Person
of
King
of
with
whom
the
Emperor
being
driven
from
was
allyed
,
he
resolved
thereupon
to
reunite
the
with
the
Church
,
that
he
might
by
this
means
deliver
himself
from
the
fear
of
those
dreadful
which
made
the
Emperors
tremble
at
that
time
in
and
Grand
and
the
themselves
as
far
as
We
may
read
that
he
endeavoured
too
violently
,
to
bring
the
Bishops
over
to
his
Will.
I
must
acknowledg
that
I
have
stisled
within
me
the
most
tender
Sentiments
of
Nature
,
to
accomplish
my
design
.
You
know
I
loved
a
Person
,
with
the
same
tenderness
and
Respect
,
as
if
he
had
been
my
own
Father
,
and
I
believed
I
ow'd
him
more
than
my
Father
,
seeing
he
gave
me
the
Communion
,
and
received
me
into
the
Bosom
of
the
Church
,
which
I
esteem
more
than
the
giving
me
Life
,
and
yet
have
I
Sacrificed
him
to
this
Interest
.
'T
is
the
Patriarch
I
mean
.
I
have
violently
handled
several
others
,
even
my
intimate
Friends
,
and
oppressed
divers
among
your selves
.
I
have
moreover
several
of
my
near
Kinsmen
in
Prison
,
there
having
bin
no
other
Reason
for
their
opposing
me
,
or
my
punishing
them
,
than
only
this
Re-union
with
the
John
Paléologus
All
the
Schismatical
Allatius
,
are
not
like
minded
towards
the
some
of
them
are
more
moderate
than
others
,
making
the
Difference
consist
only
in
one
or
two
Points
;
others
more
Rigorous
,
for
whatsoever
the
do
,
which
agrees
not
with
the
Ceremonies
and
Rites
of
the
they
Condemn
and
Reject
,
as
an
Abomination
.
Demetrius
Comatenus
that
several
moderate
agreed
with
the
in
divers
Particulars
,
acknowledging
the
proud
and
fierce
Humor
of
their
Nation
,
which
hath
almost
become
Barbarous
by
their
frequent
Commerce
with
the
and
that
these
aforementioned
have
only
stuck
at
the
single
Article
touching
the
Procession
of
the
Holy
Ghost
.
observed
the
were
of
different
Dispositions
in
those
times
for
some
of
'em
maintained
the
ought
to
be
treated
as
Hereticks
,
and
others
blamed
these
Transports
of
Passion
.
Michael
Paleologus
he
shewed
them
that
the
only
Cause
moving
him
to
procure
this
Peace
with
the
Church
,
was
to
hinder
those
Cruel
and
Bloody
Wars
which
threatned
them
,
and
to
spare
his
Subjects
Blood
.
That
as
to
the
rest
,
they
might
assure
themselves
,
that
after
the
Reunion
,
their
Church
should
remain
as
it
was
,
without
any
Innovation
?
That
he
himself
would
take
care
of
it
.
That
the
whole
Reconciliation
with
the
Church
of
might
be
reduced
to
these
three
Articles
,
The
Primacy
,
Appeal
,
and
Commemoration
,
all
which
signified
nothing
,
if
rightly
considered
.
For
when
,
will
the
Pope
come
to
to
take
Possession
of
this
Primacy
!
who
will
make
Appeals
,
to
end
them
in
so
far
a
Country
,
who
will
Cross
the
Seas
for
this
.
And
as
to
the
Commemoration
of
the
Pope
in
our
Patriarchal
Temple
,
and
your
other
great
Temple
,
(
when
the
Patriarch
shall
Officiate
there
,
)
being
prudent
as
you
are
,
can
this
appear
such
a
strange
thing
to
you
.
Do
you
not
know
the
Fathers
have
often
made
use
of
Dispensations
,
and
frequently
submitted
themselves
for
the
publick
Good
.
Pachymerus
Greece
,
Asia
,
Egypt
,
Ethiopia
,
James
de
Vitry
that
multitudes
of
People
resorted
from
all
parts
of
the
World
,
to
the
Holy
Land
,
being
allured
thither
by
the
Odour
of
those
Venerable
and
Holy
Places
,
where
they
repaired
the
decayed
Churches
,
Built
new
ones
,
and
founded
Monasteries
in
several
Places
,
by
the
Liberality
of
Princes
.
there
were
built
Monasteries
of
the
Order
of
Cistern
Monks
,
together
with
others
of
St.
and
St.
in
several
Commodious
Places
was
filled
with
Dominicans
and
Fryar
Minorites
,
Inquisitors
who
had
often
performed
this
Office
,
in
Bulgaria
,
Albertus
Chaldea
,
Media
,
Persia
,
Armenia
,
Syria
,
Phenicia
,
India
,
Ethiopia
,
Libya
,
Ascelinus
,
Simon
Quentin
,
Alexander
John
du
plan
Carpin
John
du
C.
9.
&
C.
East
.
He
earnestly
laboured
Raynaldus
,
to
Reduce
those
People
,
how
far
distant
soever
they
were
,
and
for
this
purpose
sent
them
several
Religious
,
who
were
Learned
and
Zealous
for
the
propogating
of
the
Faith
,
whom
he
honoured
with
the
Title
of
Apostolical
Legates
.
Armenia
,
Iconia
,
Turky
,
Greece
,
Babylon
,
Antioch
,
Jerusalem
Jacobites
,
Maronites
William
de
Rubruquis
Rubriq
.
C.
1.
&c.
Bartholomew
de
Cremone
Michael
Paleologus
Constantinople
,
To
the
end
Raynaldus
,
he
might
be
instructed
together
with
his
People
,
in
the
Orthodox
Religion
.
Simon
,
Peter
de
Moras
,
Peter
de
Michael
Paleologus
Greece
,
Bulgaria
,
Valachia
Syrians
,
Iberians
,
Allains
,
Russians
,
Jacobites
,
Ethiopians
,
Nestorians
,
Georgians
,
Armenians
,
Indians
,
Tartaria
,
Paris
1529.
Fol.
40.
We
came
directly
to
the
stately
City
of
where
the
Fryar
of
our
Order
who
dwelt
there
,
came
out
to
meet
us
,
Receiving
us
with
great
Joy
.
Russians
,
Moldavians
Minorites
.
Anthony
Bosnia
,
Bascia
Bulgarians
,
Valaquians
,
Moldavians
Nestorians
,
Armenians
,
Coptics
,
Chaldeans
,
Jacobites
,
East
Indias
Ethiopians
,
Nestorians
Spondanus
,
Raynaldus
EUGENIUS
Roger
That
those
of
his
Order
have
maintained
L.
2.
C.
3.
themselves
in
from
the
Year
1333
;
to
this
present
,
and
have
two
Convents
at
one
at
one
at
one
at
one
at
St.
one
at
six
in
two
in
the
Isle
of
one
at
one
at
two
at
Mount
one
at
and
one
at
JOSEPH
Besson
Syria
.
C.
1.
&
3.
Tripoly
,
Sidon
,
Damascus
,
Aleppo
,
FRANCIS
Richard
Princes
have
ceased
to
Succour
this
poor
Eastern
Church
by
Arms
,
our
Kings
continue
to
assist
it
by
means
,
which
altho
not
so
Expensive
and
Famous
,
yet
no
less
Effectual
for
the
Salvation
of
Mens
Souls
,
which
ought
to
be
the
chief
end
of
such
like
Undertakings
.
Our
Society
being
preserved
in
this
Country
by
the
Providence
of
God
,
and
Charity
of
the
Faithful
,
have
not
ceased
to
continue
their
Services
to
this
desolate
Church
.
And
to
the
end
the
Fruit
of
our
Labours
may
not
be
inclosed
within
the
Walls
of
our
Society
has
extended
it self
as
far
as
where
they
have
for
some
time
Sojourned
,
and
afterwards
setled
themselves
at
not
to
mention
where
they
have
four
other
places
of
Residency
,
And
now
they
design
for
Mount
and
all
other
parts
where
Schisme
and
Heresy
reign
.
And
certainly
they
have
undertaken
no
easy
Task
,
having
so
many
and
distant
Countries
to
Travel
over
,
so
many
Errors
to
Oppose
,
and
to
Correct
such
a
number
of
Abuses
,
which
Ignorance
and
Heresy
have
Introduced
amongst
these
People
.
Andra
,
which
do
very
much
help
the
Bishop
by
their
Preaching
,
s
Voyages
that
besides
the
Jesuits
Capucins
,
who
teach
humane
Learning
and
Divinity
,
and
also
and
Gray
Fryars
,
who
have
all
of
'em
beautiful
Churches
.
Sieur
Stochove
there
are
both
and
Jesuits
Sieur
Boulaye
Le
Goux
Constantinople
.
The
Jesuits
Sieur
Stochove
,
have
St.
s
Church
,
where
they
are
very
well
accommodated
,
having
a
fine
Garden
;
The
L.
2.
C.
4.
P.
98.
Church
altho
it
be
but
small
,
yet
is
a
very
beautiful
one
,
being
covered
with
Mosaisk
Work
.
These
Fathers
,
do
make
great
Proficiency
in
the
Conversion
of
the
Hereticks
and
Schismaticks
,
Instructing
them
in
the
Catholick
Apostolick
Roman
Faith
.
Cordeliers
.
The
Sieur
Du
Loir
,
are
at
St.
at
St.
and
the
Jesuits
at
St.
which
is
a
very
fair
Church
and
Painted
P.
67.
also
with
Mosaick
Work
,
very
Rich
,
but
not
well
Contrived
.
Armenians
.
We
have
not
seen
any
City
in
all
our
Travels
,
Sieur
de
Bourges
,
which
is
better
provided
with
Emissaries
,
the
Reverend
Fathers
the
Austin
and
Jesuits
,
have
successively
established
themselves
since
some
Years
:
and
by
the
Permission
of
the
Prince
,
they
exercise
with
a
great
deal
of
Liberty
their
Functions
.
The
Reverend
Fathers
the
Jesuits
,
having
setled
themselves
at
which
is
a
small
City
about
a
League
distant
from
chiefly
consisting
of
have
a
particular
Conveniency
,
for
the
Conversion
of
Schismaticks
.
French
Capucins
These
are
the
only
Emissarys
in
this
City
.
We
have
been
Witnesses
of
the
Respect
shewed
them
,
and
of
the
Fruit
of
their
Labours
,
to
bring
home
to
the
Church
the
Armenians
,
Jacobites
,
and
Nestorians
.
John
Peter
Maffeé
East
Indias
Arras
Anno
Mr.
Arnaud
Mr.
Arnaud
I
believe
the
Gentlemen
of
the
Confraternity
of
the
August
Society
of
the
Holy
Sacrament
,
having
testified
so
great
Zeal
for
the
Advancement
of
this
Devotion
,
especially
in
the
Eastern
Countries
,
will
approve
of
these
Discourses
,
seeing
they
will
be
inform'd
by
them
that
the
Prayers
and
Vows
they
have
made
for
the
Conversion
of
these
poor
wretches
,
were
not
fruitless
.
Francis
Richard
Above
an
hundred
poor
Greeks
became
our
own
,
being
drawn
over
to
us
by
some
small
Charity
we
bestowed
on
them
.
Money
can
do
all
things
in
these
parts
,
and
we
are
certain
that
provided
we
had
wherewithal
to
give
the
Greek
Bishops
,
they
would
suffer
us
,
to
Confess
,
Preach
and
Instruct
them
who
are
under
their
Charge
,
in
whatsoever
we
pleased
.
Anthony
de
Gouveau
Relation
lib.
Relation
of
the
Isle
of
St.
C.
16.
p
By
this
means
Richard
,
we
have
free
admittance
into
the
Houses
of
the
Greeks
,
and
many
times
gain
by
Conversation
what
we
could
not
effect
by
Preaching
.
Damascus
;
he
drew
to
our
part
1.
3
Treatise
c.
house
several
Greeks
,
by
the
fame
of
his
Skill
in
the
Mathematicks
,
which
is
a
Science
in
great
Esteem
amongst
the
Levantine
People
,
and
especially
Astronomy
,
upon
which
account
our
Emissaries
have
easie
admittance
into
great
Houses
,
whether
of
Turks
,
or
Christians
.
Father
John
Amien
Tripolys
,
gain'd
the
Greek
Bishop
of
Tripolys
to
the
Romish
Religion
.
Fathers
,
he
hath
intirely
Patriarch
,
who
is
Patriarch
of
great
Armenia
whose
Seat
is
in
Persia
,
Eschiniadzin
.
This
venerable
Prelate
being
come
to
to
visit
the
holy
Places
,
received
the
Father
with
great
Expressions
of
good
Will
,
and
shewed
him
that
he
was
a
Catholick
in
hit
Heart
,
being
of
a
very
frank
Nature
,
he
farther
declared
this
in
the
presence
of
another
Patriarch
.
whatsoever
great
qualities
he
had
,
it
was
not
judg'd
meet
to
deprive
the
of
this
Pastour
Aleppo
,
he
has
brought
over
,
to
the
Roman
Church
another
Greek
Bishop
,
and
with
this
person
endowed
with
such
good
Qualifications
,
he
doubts
not
but
he
shall
gain
several
others
who
will
't
is
likely
follow
so
great
an
Example
.
Certainly
,
in
these
Missions
of
the
Levant
there
ought
to
be
a
particular
regard
had
to
the
Bishops
,
whose
Example
the
people
will
not
fail
to
imitate
.
Seyde
.
We
are
obliged
to
the
Bishop
of
the
Greeks
,
who
besides
his
being
won
to
the
Roman
Church
by
one
of
our
Fathers
lays
other
Obligations
on
us
.
For
he
opens
to
us
his
Heart
as
well
as
his
Church
,
and
publickly
declares
to
his
hearers
that
the
Frank's
Church
and
that
of
the
Maronites
are
,
the
true
Churches
.
These
Conquests
cannot
be
lost
,
unless
by
the
ill
conduct
of
the
Pastours
,
and
the
pernicious
Maxims
they
may
give
out
.
Gain
but
one
of
them
,
and
you
gain
them
all
,
but
if
one
of
'em
holds
out
and
will
not
yield
,
what
you
have
done
already
signifies
nothing
.
Mr.
Piquet
.
He
generously
serves
,
Almighty
God
amongst
his
own
people
,
whom
he
exhorts
to
keep
stedfast
to
the
Church
of
been
assisted
by
the
Divine
Grace
,
which
we
doubt
not
but
will
prove
of
great
consequence
to
the
Syrians
,
seeing
that
in
gaining
a
person
of
his
merit
,
they
have
done
as
much
as
if
they
had
converted
a
whole
Nation
.
Galata
,
These
Fathers
Endeavours
have
not
been
ineffectual
amongst
the
Hereticks
and
Schismaticks
,
s
Voyages
p.
for
they
converted
several
Greek
Bishops
and
disposed
others
,
in
case
of
any
Revolution
,
to
abhere
to
the
Roman
Church
.
I
acquainted
my self
Busbequius
,
the
the
Metropolitain
and
Superiour
of
the
Monastery
of
Voyages
lib
4.
p.
is
an
honest
and
learned
Man
,
and
one
that
passionately
desires
the
re-union
of
the
two
Churches
,
contrary
to
the
custom
of
his
Nation
,
who
detests
them
of
our
Communion
,
as
prophane
and
impure
Persons
.
Augustin
Portugaises
relation
lib.
5.
3.
Eastern
Christians
Greek
Prelates
M.
de
la
Voyages
of
c.
5.
pag.
France
,
that
the
Jesuits
at
are
very
succesful
in
their
undertakings
in
this
kind
;
for
besides
their
Preaching
and
Confessions
,
they
instruct
all
the
Youth
,
as
also
the
Schismaticks
,
whom
they
have
convinced
of
their
Errors
,
so
that
several
Principal
Greek
Bishops
and
Archbishops
,
(
who
have
been
their
Schollars
)
do
favour
the
Doctrine
of
the
Church
of
and
are
capable
of
doing
it
great
Service
.
the
Greeks
Voyages
pag.
not
at
all
scruple
the
sending
their
Children
to
School
wherein
they
are
instructed
as
well
in
the
Catholick
Religion
,
as
in
Human
Learning
.
have
a
Church
and
Convent
there
,
who
likewise
apply
themselves
to
the
instructing
of
Youth
,
and
convert
divers
from
the
common
Heresie
of
the
Greeks
.
du
Loir
Galatia
,
keep
Voyages
pag.
part.
1
c.
School
for
the
Children
of
the
Greeks
and
Armenians
.
Chios
,
there
is
a
Convent
of
Capucins
who
teach
human
Learning
and
the
Christian
Doctrine
,
to
several
Children
who
repair
thither
.
Andria
the
Capucins
do
greatly
ease
the
Bishop
,
by
their
Preachings
and
Confessions
,
and
by
their
School
,
to
which
go
all
the
Greek
Children
,
and
that
some
are
sent
from
for
that
purpose
LA
Boulaye
le
Goux
that
the
Jesuits
have
a
convenient
House
at
Voyages
part.
1.
c.
9.
Relat.
of
St.
wherein
they
instruct
the
Greek
Children
.
I
set
open
my
School
every
day
to
all
that
will
come
and
learn
any
thing
,
being
ever
ready
and
most
willing
to
instruct
Youth
,
as
well
out
of
Obedience
to
my
Superiour
,
who
earnestly
recommended
to
me
this
course
,
as
for
that
likewise
it
has
been
revealed
to
me
from
Heaven
,
that
this
is
the
surest
way
to
reform
by
degrees
the
Church
,
and
perhaps
one
of
the
most
likeliest
means
to
maintain
us
in
these
forraign
Countries
.
A
Description
of
the
Holy
Land
,
Holy
Land
Father
Queriot
was
a
fit
person
to
offer
his
service
to
the
Greek
Metropolitain
,
who
was
a
good
Catholick
,
part
.
1.
Treat.
1.
c.
4.
and
a
man
of
a
strict
Life
Aleppo
)
he
has
oblig'd
him
to
trust
us
with
the
Education
of
the
Grecian
Children
of
that
Country
,
and
to
slight
the
discourses
of
the
Enemies
of
the
Roman
Religion
.
it
is
to
be
moreover
observed
,
that
the
Patriarch
of
reprehending
him
for
employing
a
Religious
Frank
in
the
teaching
of
the
Greeks
,
even
in
his
Episcopal
House
,
this
great
man
who
is
ever
like
himself
,
does
notwithstanding
permit
the
Father
to
proceed
on
still
in
his
undertaking
.
Damascus
,
this
Mission
is
the
work
of
Father
who
was
sent
from
in
the
beginning
of
the
year
1643
,
by
the
Greek
Patriarch
who
was
of
the
Isle
of
and
of
the
Romish
Religion
,
for
the
instruction
of
Youth
,
and
especially
of
his
Nephew
,
and
for
the
composition
of
his
circular
Letters
and
Greek
and
Arabian
Patents
.
this
Father
was
forc'd
to
leave
the
place
,
the
Greeks
growing
jealous
of
him
,
in
as
much
as
that
he
being
a
Religious
Frank
was
employed
in
the
chief
affairs
of
the
Patriarchate
.
We
must
betake
our selves
to
this
Course
,
for
the
converting
the
Greek
Schismaticks
.
We
are
too
old
,
said
an
Archbishop
and
Vicar
of
the
Patriarchate
,
to
receive
new
Impressions
:
but
instruct
our
Youth
,
who
by
your
care
will
be
capable
of
trying
good
things
and
prove
a
Seminary
of
perfect
Christians
;
words
,
which
he
uttered
in
the
hearing
of
the
Youth
on
purpose
to
encourage
them
to
make
use
of
the
advantage
offered
them
.
It
is
certainly
a
great
satisfaction
to
us
when
we
see
young
Greeks
who
are
naturally
eloquent
,
to
instruct
so
handsomely
their
Servants
;
and
I
had
almost
said
,
even
their
very
Parents
,
who
become
as
it
were
their
Disciples
in
Religion
.
Is
there
any
thing
more
great
and
glorious
than
the
building
of
new
Churches
with
the
Apostles
,
and
converting
the
World
?
For
new
Churches
are
planted
by
the
settlement
of
these
and
the
old
ones
repaired
at
the
same
time
,
by
means
of
the
Instruction
of
Children
who
teach
their
Parents
.
John
Damascen
One
of
our
Fathers
undertook
to
teach
this
Saints
Logick
and
Divinity
touching
the
controverted
Points
.
this
invention
took
,
and
inspired
the
Schollars
with
great
Zeal
.
this
their
forwardness
was
taken
notice
of
by
some
envious
Persons
,
who
informed
the
Vicar
of
the
Patriarchate
of
the
matter
,
and
so
far
incensed
him
that
he
caus'd
the
young
Students
to
be
brought
before
him
,
and
having
reprehended
their
Boldness
,
condemned
their
Opinions
and
charged
them
to
desist
from
such
Discourses
,
adding
therewithal
,
that
if
they
obeyed
not
his
Commands
,
he
would
ruine
them
and
their
Families
.
These
Arguments
,
say's
he
,
could
not
prevail
with
the
Schollars
to
change
their
Opinions
,
or
break
off
their
Assemblies
,
and
forsake
their
Masters
,
but
they
were
more
cautious
afterwards
,
and
did
forbear
publishing
any
thing
in
the
Circles
as
they
had
heretofore
done
.
Voyages
2.
part
.
C.
They
rightly
understood
how
difficult
it
is
to
work
on
the
mind
of
a
Person
grown
old
in
his
Errors
,
and
that
the
first
impressions
being
strengthened
by
a
long
custom
,
become
a
new
Nature
in
us
,
wherefore
our
instructions
must
be
bestowed
on
them
whose
minds
are
not
yet
corrupted
by
Maxims
of
Schism
and
Heresie
.
They
have
therefore
very
advisedly
,
set
up
Schools
,
whereunto
the
Children
of
Schismaticks
and
sometimes
of
Turks
too
do
resort
.
The
desire
of
having
some
Images
,
or
Agnusses
draws
them
to
our
Congregations
,
where
hearing
our
Doctrine
,
they
become
effectually
Catholicks
without
perceiving
themselves
to
be
so
:
as
for
the
other
Schismaticks
,
they
hear
our
Sermons
,
and
pretend
to
be
Catholicks
only
in
hope
of
some
Advantage
they
expect
by
this
their
Dissimulation
.
Aleppo
.
The
Religious
Orders
even
the
most
regular
amongst
them
,
have
received
from
the
Society
at
not
a
few
Advantages
,
and
the
Eastern
Church
has
had
such
Prelates
from
them
as
are
at
this
day
the
greatest
lights
of
the
Clergy
.
Whereupon
he
tells
us
in
another
place
,
that
the
Greeks
and
Syrians
admit
Apostolical
Men
into
their
Houses
.
They
likewise
permit
them
the
use
of
their
and
the
Curats
accept
of
our
help
,
the
Bishops
entreat
us
to
prune
their
Vines
,
and
this
Church
in
the
East
being
now
weary
of
its
miseries
,
and
blinded
with
its
tears
,
expects
from
the
West
the
most
pure
lights
of
the
Gospel
.
Leo
Allatius
.
The
Colledge
of
the
Greeks
,
was
built
in
lib.
3.
cap.
6.
pag
the
thirteenth's
time
,
to
the
end
the
Grecian
Children
might
learn
the
Arts
and
Sciences
,
which
are
not
now
to
be
found
in
and
also
be
instructed
in
the
Catholick
Religion
,
that
they
may
afterwards
communicate
it
to
others
,
and
especially
to
them
of
their
own
Nation
.
Thus
thro
a
long
series
of
time
has
Religion
made
its
progress
in
But
at
length
the
XIII
,
desirous
to
quench
the
fire
which
wasted
all
and
remedy
its
miseries
,
has
therefore
caused
to
be
built
at
the
Greek
Church
,
which
he
Dedicated
to
St.
He
bought
likewise
at
the
same
time
,
the
neighbouring
Houses
,
for
Dwellings
to
entertain
the
Greek
Schollars
which
should
be
brought
over
from
being
all
the
Children
of
Greeks
.
He
gave
likewise
a
considerable
yearly
Revenue
for
their
Maintenance
;
to
the
end
that
they
being
instructed
in
the
Greek
and
Latin
Tongues
might
serve
as
an
Ornament
and
help
to
their
distressed
Country
.
Leo
Allatius
Josaphat
Azales
Allatius
,
he
taught
the
true
Faith
.
Mr.
Arnaud
Ignatius
Mindon
Pont
Euxin
Pera
,
he
endeavoured
with
all
his
power
to
advance
the
Interest
of
the
Church
of
John
Mathew
Caryophilus
Archbishop
Peter
Arcudius
Poland
,
Lituania
,
Russia
Muscovia
,
where
he
employed
himself
,
for
the
space
of
twenty
years
in
the
propagating
of
the
Roman
Faith
.
Latins
;
it
was
never
heard
of
,
John
Cottovicus
,
that
the
have
been
in
any
sort
severe
against
the
Religious
,
who
having
finished
their
Studies
at
and
taken
Orders
,
returned
into
their
own
Countrys
and
were
raised
to
Dignities
,
nor
that
the
Turkish
Magistrate
hath
upon
this
account
made
them
suffer
the
least
Dammage
.
Raphael
,
Neophytus
,
Timotheus
,
Cyrillus
Michael
Paleologus
the
Church
of
Celebrates
the
Sacrament
of
the
Eucharist
with
unleavened
Bread
,
Believing
and
Teaching
that
in
this
Sacrament
the
Bread
is
really
transubstantiated
into
the
Body
,
and
the
Wine
into
the
Blood
of
our
Lord
Jesus
Christ
.
Michael
Paleologus
Greeks
,
Bulgarians
,
Valaquians
,
Syrians
,
Iberians
,
Alains
,
Russians
,
Jacobites
,
Nestorians
,
Georgians
,
Armenians
,
Indians
Armenia
;
And
not
only
Rynaldus
,
The
Armenians
which
inhabited
embraced
the
Doctrine
of
the
Church
:
but
others
also
who
being
driven
out
of
their
Country
by
the
had
retired
into
They
submitted
themselves
to
the
Church
,
in
the
presence
of
the
Bishop
of
who
was
a
Latin
.
The
Pope
,
congratulated
them
,
and
shewed
'em
,
that
of
Bread
is
changed
into
the
Body
and
Blood
of
Christ
,
the
Species
remaining
entire
.
The
marvelous
History
of
the
great
Cham
of
Tartaria
,
John
Paleologus
Substantial
Conversion
Rome
,
propter
diversas
Haereses
a
quibusdam
ex
ignorantia
&
ab
aliis
ex
malitia
introductas
,
by
reason
of
certain
Heresies
introduc'd
by
the
ignorance
of
some
,
and
Malice
of
others
.
Substantial
Conversion
of
the
Greek
Catholick
Church
,
and
the
Greek
Schismatical
one
.
Italy
,
Rome
,
Venice
,
Tuscany
,
Italian
Greeks
except
those
that
submit
themselves
to
the
Pope
.
Mr
,
Arnaud
The
Greeks
that
reverence
the
Pope
and
receive
his
Decrees
as
Oracles
are
more
in
number
than
we
imagine
,
and
were
they
not
with
held
by
the
fear
of
a
most
cruel
Tyrant
,
and
that
of
the
Calumnies
and
Accusations
of
some
wicked
People
,
we
should
see
every
day
,
them
who
possess
the
greatest
Dignities
amongst
the
Greeks
,
come
and
prostrate
themselves
at
the
Popes
Foot-stool
.
This
is
my
Body
Nicholas
Méthoniensis
viz
,
That
several
of
the
Greeks
have
since
the
seventh
Century
rejected
the
terms
of
Figure
,
Image
,
and
Type
,
which
the
Ancients
made
use
of
and
we
use
after
their
example
.
that
the
belief
of
the
Church
of
touching
the
Eucharist
,
has
been
perpetual
in
all
Ages
,
real
Presence
Real
Presence
:
Our
Question
is
concerning
the
belief
of
all
these
Sects
and
People
touching
Transubstantiation
and
the
Real
Presence
.
that
the
Author
of
the
has
only
in
his
first
Treatise
discoursed
of
the
Real
presence
,
and
contented
himself
with
maintaining
that
this
Doctrine
was
received
by
all
these
Schismatical
Churches
;
yet
Mr.
has
continually
turn'd
the
Question
upon
Transubstantiation
,
which
was
not
the
point
precisely
in
question
.
that
he
knows
not
whether
the
boldness
of
a
man
can
proceed
to
that
point
where
mine
must
needs
be
,
in
maintaining
to
the
end
that
the
Real
Presence
and
Transubstantiation
are
Doctrines
unknown
to
the
Greek
Church
.
I
affirm
that
Transubstantiation
and
the
Adoration
of
the
Sacrament
,
are
two
things
unknown
to
all
the
World
,
the
Church
excepted
;
for
neither
the
nor
the
nor
in
general
any
Christians
but
them
who
have
submitted
themselves
to
the
Pope
,
do
believe
any
thing
touching
these
two
Articles
.
That
all
the
Sects
separate
from
the
Church
of
are
at
accord
with
her
,
in
the
point
of
Transubstantiation
,
and
especially
the
Greeks
.
to
make
any
man
confess
who
is
not
extreamly
obstinate
by
the
evidence
of
truth
it self
,
that
the
belief
of
the
Church
of
touching
this
Mystery
is
the
same
with
that
of
all
Antiquity
.
having
explained
the
Catholick
Doctrine
in
these
terms
;
We
believe
the
Terrestial
Substances
of
Bread
and
Wine
being
divinely
Sanctified
on
our
Table
by
the
Ministry
of
the
Priests
,
are
the
ineffable
Operation
,
wonderful
and
incomprehensible
Power
of
God
into
the
Essence
of
the
Body
of
our
Lord
,
Behold
here
the
Faith
which
the
Church
dispersed
throughout
the
whole
World
,
which
is
called
Catholick
,
has
held
in
all
Ages
and
does
at
this
time
hold
,
and
that
he
confidently
repeats
this
in
the
twenty
second
Chapter
,
and
presses
to
inform
himself
of
the
Sentiments
of
all
the
Christians
in
the
World
in
the
Ask
the
and
generally
all
Christians
of
what
Nation
soever
,
and
they
will
all
of
them
tell
you
they
hold
the
same
Faith
which
we
profess
.
does
not
only
apply
what
he
say's
to
the
Opinion
which
is
contrary
to
the
Real
Presence
,
but
likewise
to
the
Doctrine
the
Lutherans
Guitmond
:
All
the
Books
of
the
Schismatical
Greeks
,
which
have
come
to
our
hands
since
that
time
,
do
clearly
testifie
they
held
the
same
Opinions
as
the
Church
of
touching
the
Eucharist
that
although
the
Author
of
the
Perpetuity
speaks
only
in
his
first
Treatise
of
the
Real
Presence
,
and
contents
himself
with
asserting
that
this
Doctrine
was
held
by
all
these
Schismatical
Churches
,
Yet
Mr.
turns
aside
the
Question
upon
Transubstantion
,
which
Point
this
Author
does
not
precisely
Treat
of
.
Emanuel
Calecas
,
Bessarion
,
John
Plusiadenus
,
Gennudius
Scholarius
,
Baronius
Spatarius
,
Paysius
,
Ligardius
,
In
the
Sacrament
of
the
Eucharist
,
the
Greeks
acknowledge
,
embrace
and
believe
,
with
a
firm
Faith
,
veram
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
real
Transubstantiation
,
as
it
appears
by
the
Testimony
of
the
ancient
Greek
Fathers
of
all
Ages
,
and
lately
by
that
of
the
Patriarch
of
in
the
tenth
Chapter
of
his
Censure
of
the
And
altho
they
use
not
this
Term
,
yet
have
they
invented
others
,
by
which
they
explain
themselves
as
fully
as
can
be
desired
.
Dicunt
enim
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
aliaque
id
genus
,
Paysius
Ligaridius
transubstantiatio
tametsi
nova
quodammodo
videatur
,
&
a
pluribus
non
libenter
ut
recens
suscipiatur
licet
nihilominus
,
&c.
This
Term
of
Transubstantiation
altho
it
seems
in
some
sort
new
,
and
that
several
by
reason
of
its
novelty
do
not
willingly
receive
it
,
&c.
Balsamon
,
Zonaras
James
Goar
Leo
Allatius
John
Damascene
,
Nicephorus
Constantinople
,
Photius
,
Theophilact
,
Oecumenius
,
Zonaras
,
Germain
,
Balsamon
,
Nicetas
Choniatus
,
Cabisilas
,
Marc
Ephesus
,
Jeremias
Paysius
Ligaridius
is
not
that
which
the
ordinarily
use
whereby
to
explain
Transubstantiation
,
Transubstantiatur
,
the
Bread
is
transubstantiated
,
the
Bread
is
changed
The
Bread
and
Wine
on
the
Altar
are
changed
substantially
lib.
2.
ch.
8.
p.
170.
by
virtue
of
the
mystical
and
sacred
Orison
,
and
words
of
our
Redeemer
,
into
the
true
,
proper
,
and
lively
Flesh
,
and
real
,
proper
,
and
lively
Blood
of
Jesus
Christ
our
Lord
,
and
after
the
consecration
't
is
the
true
Body
of
Jesus
Christ
,
born
of
the
Virgin
and
the
real
Blood
which
ran
down
his
side
,
not
only
in
a
sign
,
and
by
vertue
of
a
Sacrament
,
but
by
propriety
of
nature
,
and
reality
of
substance
.
Transubstantiation
.
In
the
Sacrament
of
the
Altar
,
Concil.
Lat.
sub
Body
and
Blood
of
Jesus
Christ
are
really
contained
under
the
Species
of
Bread
and
Wine
,
the
Bread
being
transubstantiated
into
the
Body
,
and
the
Wine
into
the
blood
,
by
the
divine
power
.
There
is
made
by
the
consecration
,
a
conversion
of
the
whole
Substance
of
Bread
into
the
Substance
of
the
Body
of
our
Lord
Jesus
Christ
,
and
of
the
whole
Substance
of
the
Wine
into
the
Substance
of
his
Blood
,
which
conversion
is
rightly
and
properly
called
Transubstantiation
.
the
Bread
is
substantially
converted
into
the
Body
of
Jesus
Christ
,
or
the
substance
of
Bread
is
really
changed
into
the
substance
of
Christ's
Body
,
in
such
a
manner
that
the
former
substance
remains
no
more
.
Nicetas
Pectoratus
Thomas
Aquinas
Euthymius
,
Nicholas
Methoniensis
,
Zonaras
,
Nicetas
Choniatus
,
Cabasilas
illam
vocem
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
intrusisse
,
qui
vel
ideo
verorum
Graecorum
censuram
haud
effugit
:
The
Greek
Church
does
no where
teach
Transubstantiation
.
I
mean
in
their
publick
Symbols
,
confessions
and
catechisms
,
&c.
several
of
which
I
have
upon
this
account
carefully
perused
,
but
could
not
find
in
any
of
them
the
least
trace
either
of
this
Term
of
Transubstantiation
,
or
the
thing
it self
signifi'd
thereby
,
which
Doctrine
was
altogether
unknown
to
the
Greek
Fathers
.
I
matter
not
some
private
Doctors
amongst
them
,
for
I
know
that
a
certain
Monk
,
of
the
number
of
these
false
Greeks
,
had
secretly
inserted
the
Term
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Transubstantiation
in
his
Catechism
,
which
I
saw
at
but
he
was
severely
checkt
for
it
by
the
true
Greeks
.
Michael
Paleologus
the
holy
gifts
,
the
holy
things
,
the
ineffable
mysteries
,
the
body
and
blood
of
Jesus
Christ
,
the
sanctified
bread
,
the
particle
or
parts
,
the
pearl
,
that
the
Bread
is
the
Body
of
Jesus
Christ
,
that
it
is
made
the
Body
of
Jesus
Christ
,
that
't
is
changed
into
the
Body
of
Jesus
Christ
,
that
't
is
the
real
Body
of
Jesus
Christ
.
to
change
that
the
Bread
is
made
the
Body
of
Jesus
Christ
,
or
that
't
is
changed
into
the
Body
of
Christ
Michael
Paleologus
really
transubstantiated
really
changed
Theodosius
Junior
Constantine
Pogonatus
Nice
;
That
we
must
conceive
by
Faith
,
that
the
Lamb
of
God
that
takes
away
the
sins
of
the
World
,
lies
ou
this
holy
Table
,
that
he
is
sacrificed
without
a
sacrifice
by
the
Priests
,
and
that
we
do
really
receive
his
precious
Body
and
Blood
:
They
all
commonly
say
Erinys
,
chap.
12.
pag.
150.
Erinys
,
that
the
Decrees
of
the
seven
first
Councils
ought
only
to
be
observed
,
and
the
Priests
make
the
people
believe
,
that
at
the
end
of
the
seventh
Council
,
an
Angel
descended
from
Heaven
;
testifying
that
whatsoever
concerned
our
Faith
,
was
therein
perfected
,
and
there
remain'd
nothing
more
to
be
added
or
decided
.
Leo
Allatius
They
have
in
great
esteem
the
Decrees
of
the
seven
first
general
Councils
,
and
hold
them
inviolable
,
they
receive
their
Canons
for
their
Rule
in
all
things
,
and
the
most
Religious
amongst
them
do
constantly
observe
them
.
ALEXANDER
Guagnin
that
't
was
concluded
in
the
seventh
general
Council
,
that
the
matters
determin'd
in
the
preceding
Councils
should
remain
firm
for
the
time
to
come
,
and
that
there
should
no
other
Council
be
called
under
the
penalty
of
an
Anathema
;
wherefore
they
say
,
that
all
the
Councils
and
Synods
held
since
the
seven
first
,
are
accursed
,
perverse
,
and
desperately
defiled
with
Heresie
.
Sacranus
Chanon
that
they
regard
not
any
of
those
Councils
which
have
been
held
since
the
seventh
,
saying
,
they
are
not
concerned
in
them
,
seeing
they
were
held
without
their
consent
.
that
there
ought
only
the
seven
Councils
to
be
regarded
,
and
that
whosoever
receives
the
Decrees
of
an
eighth
or
ninth
is
accursed
.
In
publica
Graecorum
professione
,
non
nisi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
recipiunt
quas
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
nuncupant
.
In
the
publick
confession
of
their
Faith
they
only
receive
the
Decrees
of
the
seven
Councils
which
they
call
Oecumenical
.
We
only
receive
the
seven
Oecumenical
Councils
,
and
as
to
the
particular
Councils
,
we
receive
from
them
what
has
been
received
and
confirmed
by
the
seven
Oecumenical
ones
.
Clement
IV.
Gregory
X.
John
XXI
Urbain
V.
quod
in
ipso
Sacramento
Panis
veré
Transubstantiatur
in
Corpus
,
&
Vinum
in
Sanguinem
Domini
nostri
Jesu
Christi
.
The
Church
of
Rome
celebrates
the
Sacrament
of
the
Eucharist
with
unleavened
Bread
,
holding
and
teaching
that
in
this
Sacrament
the
Bread
is
really
transubstantiated
into
the
Body
and
the
Wine
into
the
Blood
of
our
Lord
Jesus
Christ
The
Church
of
celebrates
the
Sacrament
of
the
Eucharist
with
unleavened
Bread
,
holding
and
teaching
that
in
this
Sacrament
the
Bread
is
really
changed
into
the
Body
,
and
the
Wine
into
the
Blood
of
our
Lord
Jesus
Christ
.
veré
Transubstantiatur
,
it
is
really
Transubstantiated
,
Greeks
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
really
changed
.
Allatius
who
has
given
us
the
Original
it self
,
makes
it
appear
that
these
words
,
Transmutatur
Transubstantiatur
,
are
mere
Synonimous
Terms
,
seeing
they
have
been
substituted
by
Interpreters
to
these
Greek
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
that
Jesus
Christ
came
to
change
the
nature
,
to
Transubstantiate
the
nature
Substantial
Conversion
Latins
having
take
,
eat
,
this
is
my
Body
,
which
has
been
broken
for
you
,
for
the
Remission
of
your
Sins
,
&c.
and
make
this
Bread
the
precious
Body
of
thy
Christ
,
and
that
which
is
in
this
Cap
,
the
precious
bloud
of
thy
Christ
,
in
changing
them
by
virtue
of
thy
Holy
Spirit
Consecrated
Bread
that
the
Latins
(
to
whom
this
answer
was
made
)
having
taken
it
in
the
sence
of
an
acknowledgement
of
Transubstantiation
,
it
is
ridiculous
to
pretend
there
was
such
a
great
equivocation
between
them
and
the
the
one
understanding
a
change
of
Substance
,
and
the
others
a
change
of
Virtue
.
That
if
the
had
not
taken
these
words
in
the
sence
of
the
would
have
observed
that
the
were
derided
by
this
equivocation
,
and
would
have
accused
them
who
made
this
answer
of
prevarication
and
deceit
.
de
S.
Cruce
(
who
deserves
as
much
to
be
credited
,
as
any
of
the
other
Historians
,
who
wrote
on
this
Council
,
because
he
was
there
present
)
relates
this
acknowledgment
of
Transubstantiation
,
which
made
in
the
name
of
all
the
in
a
manner
more
precise
,
distinct
,
and
with
greater
circumstances
,
and
that
he
attributes
to
him
these
words
,
we
have
learnt
that
these
are
the
words
of
our
Lord
,
which
Change
and
Transubstantiate
the
Bread
into
the
Body
of
Jesus
Christ
,
and
the
Wine
into
his
Blood
,
and
that
these
divine
words
have
the
full
force
of
Transubstantiation
.
to
be
conjecrated
perfectly
consecrated
Change
of
one
Substance
into
another
.
that
the
took
this
answer
for
an
acknowledgment
of
Transubstantiation
:
Andrew
de
S.
Cruce
Andrew
de
S.
Andrew
de
St.
Cruce
Andrew
de
S.
Cruce
Bessarion
,
a
more
precise
manner
,
more
distinct
and
circumstantial
,
Conversion
of
the
Substances
Item
in
azymo
sive
fermentato
Pane
triticeo
Corpus
Christi
veraciter
confici
,
Sacerdotesque
in
altero
ipsum
Domini
Corpus
conficere
debere
,
unumquemque
scilicet
juxta
suae
Ecclesiae
sive
Occidentalis
sive
Orientalis
consuetudinem
.
That
the
Body
of
Jesus
Christ
is
really
consecrated
,
or
made
into
Wheaten
Bread
,
either
with
or
without
Leven
,
and
that
the
Priests
ought
to
make
or
consecrate
the
Body
of
our
Lord
with
either
of
these
,
every
one
according
to
the
Custom
of
his
Church
,
whether
Eastern
or
Western
.
the
conversion
of
Substances
in
Specie
Panis
&
Vini
,
veritas
Corporis
&
Sanguinis
continetur
,
cum
in
illa
,
Substantia
Panis
Vinique
mutetur
.
The
Body
of
Jesus
Christ
is
really
contain'd
under
the
Species
of
Bread
and
Wine
,
the
Substance
being
changed
into
this
Body
and
Blood
verba
dicuntur
quibus
dictis
mox
Consecratio
fit
,
Transubstantialitas
perficitur
;
The
words
are
no
sooner
said
but
the
Consecration
is
made
,
and
the
Transubstantiation
finished
.
Substantia
mutatur
,
Transubstantialitas
perficitur
,
the
change
of
Substance
,
Transubstantion
.
Latinised
Greeks
Emanüel
Calecas
John
Plusiadéne
Cabisilas
,
Mark
Ephesus
,
Simon
Eucharist
,
that
God
is
able
to
change
the
inward
Substance
,
and
yet
conserve
the
same
Accidents
entire
.
Plusiadene
That
the
Substance
of
Bread
is
changed
into
the
Body
of
Christ
.
that
the
Bread
is
really
the
Body
of
Jesus
Christ
,
and
that
't
is
changed
into
the
Body
of
Jesus
Christ
Eucharist
.
Cabisilas
The
Church
is
represented
in
the
Mysteries
of
Religion
,
not
as
in
the
Signs
,
but
as
the
Members
are
marked
by
the
Heart
,
the
Tree
by
the
Root
,
and
the
Vine-branches
by
the
Vine
,
forasmuch
as
the
Mysteries
are
the
Body
and
Blood
of
Christ
,
and
that
this
Body
and
Blood
are
the
Nourishment
of
the
Church
.
The
Church
is
represented
in
the
Mysteries
of
Religion
,
not
as
in
the
Signs
,
but
as
the
Members
are
in
the
Heart
,
the
Branches
of
the
Tree
in
the
Root
,
and
the
Vine-leaves
in
the
Vine
,
as
speaks
our
Lord
.
For
here
is
not
only
a
Communion
of
Names
,
or
a
reference
of
likeness
,
but
't
is
the
Identity
of
the
thing
it self
;
For
the
Mysteries
are
the
Body
and
Blood
of
Jesus
Christ
.
Now
they
are
the
real
nourishment
of
the
Church
,
and
when
she
partaketh
of
them
she
does
not
change
them
into
a
humane
Body
,
like
unto
other
Food
,
but
she
her self
is
changed
into
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
forasmuch
as
the
most
excellent
part
has
the
predominancy
.
Behold
the
iron
,
when
't
is
joyned
with
the
fire
,
it
becomes
fire
,
and
it
does
not
make
the
fire
become
iron
,
for
the
fire
effaces
all
the
properties
of
the
iron
;
so
in
like
manner
if
any
one
could
see
the
Church
of
Christ
in
that
respect
,
whereby
't
is
united
to
him
,
and
partakes
of
his
Flesh
,
he
would
behold
nothing
but
the
Body
of
Christ
,
and
therefore
St.
say's
,
you
are
the
Body
of
Jesus
Christ
,
and
each
of
you
are
his
Members
;
For
when
he
calls
him
the
Head
and
us
the
Members
,
he
does
not
represent
to
us
thereby
the
cares
of
his
Providence
,
nor
our
subjection
to
him
in
the
same
sence
as
we
call
our selves
the
Members
of
our
Parents
,
or
Friends
,
by
an
hyperbolical
way
of
speaking
;
But
he
means
what
he
says
;
That
the
faithful
by
the
efficacy
of
this
Blood
,
live
the
Life
which
is
in
Jesus
Christ
,
and
have
their
real
dependance
on
him
as
their
Head
,
and
are
clothed
with
this
Body
.
Substantial
Conversion
Corinthians
;
The
Apostle
tells
us
,
that
the
Bread
is
the
Communion
of
the
Body
of
Jesus
Christ
;
but
forasmuch
as
it
seems
that
that
which
is
communicated
is
of
a
different
nature
from
him
to
whom
't
is
communicated
,
he
would
now
shew
us
that
we
do
not
communicate
,
but
that
we
are
all
of
us
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
same
Body
of
Jesus
Christ
:
For
as
one
piece
of
Bread
is
made
of
several
Grains
,
so
we
likewise
altho
several
,
are
made
one
and
the
same
Body
with
Jesus
Christ
:
the
small
entrance
Come
let
us
worship
Christ
,
and
fall
down
before
him
,
Save
us
O
Son
of
God
.
when
our
Lord
himself
appears
speaking
in
his
Gospel
,
and
is
as
it
were
present
,
the
Bishop
dares
not
cover
himself
with
his
Mantle
.
Isidorus
de
Pélusé
when
the
true
Shepherd
himself
appears
,
in
the
reading
of
the
Holy
Gospel
,
the
Bishop
throws
off
his
Mantle
,
to
signifie
that
the
Lord
himself
the
Prince
of
Pastors
,
our
God
and
Master
is
present
.
the
Body
and
Blood
of
Jesus
Christ
,
that
the
Saints
and
all
the
Just
enter
with
him
,
and
that
the
Cherubins
,
Angels
,
and
all
the
Host
of
immaterial
Spirits
march
before
him
,
singing
Hymns
,
and
accompanying
the
great
King
our
Saviour
Christ
,
who
comes
to
his
Mystical
Sacrifice
,
and
is
carried
by
mortal
hands
.
Behold
,
the
Angels
that
come
with
the
Holy
Gifts
,
that
is
to
say
,
with
the
Body
and
Blood
of
Jesus
Christ
,
from
Mount
to
the
Sepulchre
the
Translation
of
Holy
Things
,
to
wit
,
of
the
Body
and
Blood
of
Jesus
Christ
,
which
come
from
the
Prothesis
,
and
are
carry'd
to
the
great
Altar
,
with
the
Cherubick
Hymn
signifies
the
entrance
of
our
Saviour
Christ
from
that
our
Saviour
is
carried
in
the
Dish
,
and
shews
himself
in
the
Bread
,
some
call
this
Bread
the
dead
Body
of
Jesus
calls
it
,
the
imperfect
Body
of
Christ
,
the
holy
,
divine
,
and
unutterable
Mysteries
,
Let
the
King
of
Kings
,
and
Lord
of
Lords
,
Jesus
Christ
our
God
draw
near
to
be
sacrific'd
,
and
given
to
the
Faithful
for
Food
.
that
some
bow
,
others
kneel
,
and
cast
themselves
prostrate
on
the
ground
,
as
being
to
receive
the
King
of
the
World
invisibly
accompani'd
with
his
Holy
Angels
,
that
all
of
'em
say
their
Prayers
,
or
recommend
themselves
to
the
Prayers
of
the
Priests
,
and
that
they
usually
speak
to
our
Saviour
Christ
,
as
if
he
was
personally
present
,
praying
to
him
in
the
words
of
the
good
Thief
,
Lord
Remember
me
when
thou
comest
into
thy
Kingdom
.
The
Priests
answer
,
the
Lord
God
be
mindful
of
us
all
,
now
and
for
ever
.
Blessed
is
he
,
that
cometh
in
the
name
of
the
Lord
.
the
Body
of
the
Virgin
The
Queen
is
at
thy
right
hand
,
in
a
Vestment
of
Gold
wrought
with
divers
colours
.
John
Baptist
the
Body
of
the
Virgin
th'
other
the
Body
of
St.
th'
other
the
Body
of
St.
Nicholas
,
the
Particle
of
the
Virgin
,
and
not
the
Body
of
the
Virgin
,
Poland
,
otherwise
both
Pious
and
Learned
,
who
perswaded
a
Lady
of
to
receive
no
more
the
Sacrament
from
the
hands
of
the
Priests
of
her
Religion
,
because
they
administred
not
the
Body
of
Jesus
Christ
,
but
that
of
the
Virgin
and
St.
Peter
Numagen
Mary
.
Guy
Carmus
the
thirteenth
Errour
of
the
is
,
that
they
affirm
the
remainders
of
the
Consecrated
Bread
,
are
the
remains
of
the
Body
of
the
Blessed
Virgin
.
we
[
need
not
doubt
but
there
are
great
spiritual
blessings
and
advantages
which
do
follow
from
the
communication
of
this
Bread
,
which
is
the
Body
of
the
Blessed
Virgin
.
lib.
4.
c.
3.
Greeks
:
They
all
of
'em
,
hold
,
a
most
ridiculous
and
extravagant
opinion
;
for
they
believe
that
under
these
Particles
of
the
Consecrated
Host
,
is
really
contain'd
the
Body
of
the
Virgin
,
after
the
same
manner
as
the
Body
of
her
Son
under
the
principal
parts
of
the
said
Host
,
so
that
they
receive
these
Fragments
with
new
Prayers
and
Preparatives
in
honour
of
the
Mother
of
our
Saviour
.
Greeks
;
because
protesteth
before
he
proposed
it
,
that
he
did
not
offer
it
dogmatically
,
but
only
as
a
probable
Opinion
Simeon
,
at
the
end
of
his
whole
Discourse
adds
,
that
he
mentions
not
these
things
as
Points
of
Doctrine
,
because
he
always
follows
the
Sentiments
of
the
Church
.
That
't
is
likely
the
in
the
Council
of
did
answer
the
according
to
the
sence
of
for
the
Acts
mention
that
the
Bishop
of
fully
satisfi'd
them
touching
the
Questions
proposed
,
amongst
which
this
was
one
.
They
demanded
of
us
wherefore
we
divided
the
Particles
in
the
Oblation
,
Prothesis
,
and
afterwards
joyned
them
to
the
Divine
Bread
,
or
great
Consecrated
Particle
.
Gabriel
,
What
is
it
which
perswades
me
of
this
?
'T
is
first
the
Faith
,
and
in
the
next
place
the
Authority
of
the
Holy
Fathers
,
but
in
fine
,
I
am
perswaded
of
this
,
because
't
is
the
Doctrine
which
the
Catholick
Church
dispersed
over
the
Face
of
the
whole
Earth
teacheth
and
confirmeth
.
Francis
Richard
that
he
has
had
several
Disputes
with
the
Papa's
that
embraced
this
False
Opinion
,
and
that
the
People
for
want
of
Instruction
know
not
what
to
believe
.
Leo
Allatius
Athos
.
All
the
Monks
that
inhabit
Mount
are
of
this
Opinion
,
as
testifies
the
Archbishop
of
who
dwelt
a
long
time
with
them
,
and
I
my self
have
seen
several
who
were
Priests
that
zealously
maintain'd
the
same
thing
.
it
would
follow
,
that
they
which
communicated
of
these
Partcles
would
not
receive
the
Body
of
Jesus
Christ
;
they
answer
,
there
is
put
into
the
cup
part
of
the
Host
truly
consecrated
,
which
is
mixt
with
its
Particles
not
consecrated
,
out
of
which
afterwards
they
distribute
in
a
spoon
the
Communion
to
the
Laity
,
so
that
it
commonly
happens
that
all
in
general
receive
some
part
of
the
Body
of
Jesus
Christ
,
and
when
it
should
fall
out
otherwise
,
it
would
only
follow
they
communicated
but
of
one
kind
.
That
this
Errour
invincibly
proves
the
hold
Transubstantiation
,
and
that
we
need
but
consider
after
what
manner
they
express
it
.
Gabriel
.
The
Church
upon
just
Grounds
,
Simeon
,
offers
these
Particles
,
to
shew
,
that
this
lively
Sacrifice
,
sanctifies
both
the
quick
and
dead
,
but
she
makes
them
not
Gods
by
nature
.
He
means
,
that
as
the
Saints
are
united
to
God
by
Grace
,
but
become
not
Gods
in
their
nature
,
so
these
Particles
are
united
to
the
Body
of
Jesus
Christ
,
altho
they
do
not
therefore
become
his
Body
.
And
this
he
clearly
expresses
in
these
words
.
The
Saints
being
united
to
Jesus
Christ
,
are
deifi'd
by
Grace
,
but
become
not
Gods
by
nature
;
so
likewise
the
Particles
which
are
offered
upon
their
account
,
obtain
holiness
by
the
participation
of
the
Body
and
Blood
,
and
become
one
with
this
Body
and
Blood
by
this
mixture
,
but
if
you
consider
them
separately
,
they
are
not
the
very
Body
and
Blood
of
Christ
,
but
are
only
joyned
to
them
.
The
Archbishop
of
say's
the
same
thing
in
using
the
same
comparison
,
as
the
Souls
of
the
Saints
,
being
brought
to
the
light
of
the
Divinity
which
enlightens
them
,
become
Gods
only
by
participation
,
and
not
by
nature
,
so
these
Particles
,
altho
united
to
the
Flesh
and
Blood
of
Jesus
Christ
,
are
not
changed
,
but
receive
holiness
by
participation
.
it
is
as
clear
as
the
day
,
that
all
this
has
no
sence
,
but
only
as
it
relates
to
the
Doctrine
of
Transubstantiation
,
and
that
as
these
Authors
suppose
these
Particles
are
not
transubstantiated
,
so
they
suppose
the
greatest
portion
which
is
offered
in
the
name
of
Jesus
Christ
,
and
from
which
alone
is
taken
what
is
reserved
for
the
sick
,
is
effectually
transubstantiated
,
and
becomes
the
very
Body
of
Jesus
Christ
.
that
the
small
Particles
become
one
with
the
Body
and
Blood
of
Jesus
Christ
by
mixture
?
expresses
himself
,
for
he
say's
that
the
Particles
are
the
Body
of
our
Lord
,
when
they
are
mixt
with
the
Body
and
Blood
,
and
are
not
so
being
separate
,
and
therefore
the
Faithful
may
partake
of
them
in
the
Sacrament
,
that
they
are
not
changed
,
altho
united
?
they
participate
of
the
Body
and
Blood
of
our
Lord
,
they
receive
holiness
by
the
participation
of
the
Body
and
Blood
.
Arcudius
.
He
saith
that
the
Particles
are
the
Body
of
our
Lord
,
when
mixt
with
the
Body
and
Blood
,
and
therefore
the
Faithful
may
receive
them
in
the
Sacrament
,
they
communicate
,
or
participate
of
the
Body
and
Blood
of
our
Lord
.
They
assure
us
that
this
excellent
mystery
consecrated
on
the
day
in
which
our
Saviour
celebrated
his
Supper
,
that
is
to
say
,
on
Thursday
in
the
Holy
Week
,
hath
a
more
excellent
virtue
,
and
is
more
efficatious
than
when
't
is
consecrated
on
other
days
,
and
't
is
for
this
reason
,
according
to
Relation
,
that
they
consecrate
the
Eucharist
(
for
the
sick
)
on
no
other
day
of
the
year
than
in
that
wherein
our
Saviour
made
his
last
Supper
,
which
they
keep
all
the
year
only
for
this
purpose
.
John
de
Lasko
Leo
X.
Greeks
.
As
to
the
Sacrament
of
the
Eucharist
,
which
they
consecrate
on
the
day
in
which
our
Lord
made
his
last
Supper
,
they
say
that
this
only
is
proper
for
the
sick
,
and
not
that
which
is
consecrated
at
other
times
,
so
that
they
consecrate
Bread
on
that
day
for
the
whole
year
,
in
a
Chalice
prepared
for
that
purpose
,
and
put
it
dry
and
full
of
maggots
(
as
it
is
)
into
the
mouth
of
the
sick
with
a
spoon
.
Possevin
They
err
in
saying
the
most
excellent
Sacrament
of
the
Eucharist
,
which
is
consecrated
on
the
day
in
which
our
Lord
made
his
last
Supper
,
is
more
efficacious
and
of
greater
virtue
than
that
which
is
consecrated
on
other
days
.
Anthony
Caucus
That
they
hold
the
Sacrament
of
the
Eucharist
,
which
is
consecrated
on
the
day
in
which
our
Lord
made
his
last
Supper
,
has
a
greater
virtue
than
that
consecrated
on
other
times
.
Allatius
ALPHONSUS
de
Castro
Guy
Carmus
we
must
not
wonder
if
the
be
in
this
Errour
,
seeing
the
Genius
of
that
People
lies
,
in
expressing
themselves
after
a
vain
manner
,
and
in
inventing
of
Fables
.
There
are
People
so
impertinent
,
as
to
believe
,
the
Holy
Eucharist
which
is
prepared
on
that
day
(
Holy
Thursday
)
hath
a
greater
virtue
to
sanctifie
them
who
receive
it
,
than
that
which
is
consecrated
on
another
day
.
As
if
it
were
not
still
the
same
Jesus
Christ
,
or
as
if
our
Lord
was
at
sometimes
more
powerful
than
at
others
.
Make
this
Bread
the
precious
Body
of
thy
Christ
,
and
that
which
is
in
this
Cup
the
precious
Blood
of
thy
Christ
,
changing
them
by
the
virtue
of
thy
Holy
Spirit
.
Make
this
Bread
to
become
the
precious
Body
of
thy
Christ
,
and
that
which
is
in
the
Chalice
the
precious
Blood
of
thy
Christ
,
changing
them
by
thy
Holy
Spirit
,
to
the
end
they
may
purifie
the
Souls
of
those
that
receive
them
,
be
made
a
proper
means
to
purifie
the
Soul
,
by
the
remission
of
its
sins
and
communication
of
the
Holy
Spirit
,
&c.
thy
Holy
Spirit
upon
us
and
these
Holy
Gifts
lying
here
before
thee
,
to
the
end
that
he
coming
may
sanctifie
them
by
his
holy
,
good
and
glorious
presence
;
and
make
this
Bread
to
become
the
Holy
Body
of
thy
Christ
,
and
this
Chalice
the
precious
Blood
of
thy
Christ
,
to
the
end
it
may
have
this
effect
to
all
them
which
shall
receive
it
,
namely
,
purifie
their
Souls
from
all
manner
of
sin
,
and
make
them
abound
in
good
works
,
and
obtain
everlasting
life
.
Send
on
us
and
on
these
Loaves
and
Chalices
thy
Holy
Spirit
,
that
he
may
sanctifie
and
consecrate
them
,
even
as
God
Almighty
;
and
make
the
Bread
,
the
Body
,
and
the
Cup
the
Blood
of
the
New
Testament
of
our
Lord
God
and
Saviour
Jesus
Christ
,
our
Sovereign
King
;
to
the
end
they
may
become
to
all
those
who
shall
participate
of
them
,
a
means
of
obtaining
Faith
,
Sobriety
,
Health
,
Temperance
,
a
regeneration
of
Soul
and
Body
,
the
participation
of
Felicity
,
Eternal
Life
,
to
the
glory
of
thy
great
name
.
to
the
end
they
may
become
,
change
them
into
the
Body
and
Blood
of
Jesus
Christ
,
to
a
change
(
make
this
Bread
the
Body
of
thy
Christ
)
to
the
end
they
may
be
made
,
&c.
this
is
my
Body
the
holy
Gifts
,
the
sanctified
Gifts
,
the
holy
Mysteries
,
the
quickning
Mysteries
,
the
holy
Bread
,
Lord
,
remember
me
a
sinner
,
and
as
to
us
who
participate
all
of
us
of
the
same
Bread
,
and
Cup
,
grant
we
may
live
in
Union
,
and
in
the
Communion
of
the
same
Holy
Spirit
.
a
Bread
Saver
presanctifi'd
Bread
O
thou
Holy
One
,
that
dwellest
in
the
Holy
Places
,
sanctifie
us
by
the
Word
of
thy
Grace
,
and
coming
of
thy
Holy
Spirit
.
Look
down
we
beseech
thee
O
Lord
Jesus
Christ
our
God
,
from
the
Holy
Place
of
thy
Habitation
,
and
Throne
of
thy
Glory
,
which
is
in
thy
Kingdom
,
and
come
to
sanctifie
us
,
thou
that
sittest
at
the
right
hand
of
the
Father
,
and
art
here
with
us
invisibly
.
and
who
art
here
invisibly
with
us
,
to
come
and
sanctifie
them
Holy
Things
are
for
Holy
Persons
,
there
is
only
one
that
is
Holy
,
only
one
Lord
,
who
is
Jesus
Christ
,
at
the
Glory
of
God
the
Father
.
at
the
Glory
of
God
the
Father
,
that
his
only
Son
may
rest
on
this
Altar
,
by
vertue
of
these
dreadful
Mysteries
thereon
That
he
would
sanctifie
our
Souls
and
Bodies
,
by
a
perpetual
Sanctification
,
to
the
end
that
partaking
of
these
Holy
Things
with
a
pure
Conscience
,
a
holy
assurance
,
and
enlightned
mind
,
and
being
quickned
by
them
,
we
may
be
united
to
Jesus
Christ
himself
,
our
true
God
,
who
has
said
,
he
that
eateth
my
Flesh
and
drinks
my
Blood
,
dwells
in
me
,
and
I
in
him
.
our
Saviour
himself
with
him
That
receiving
with
the
Testimony
of
a
pure
Conscience
the
Particle
of
the
Sanctifications
of
God
,
we
may
be
united
to
the
Body
and
Blood
of
his
Christ
,
and
that
receiving
these
things
worthily
,
we
may
have
Jesus
Christ
dwelling
in
our
hearts
.
of
Jesus
Christ
dwelling
in
our
hearts
,
We
have
finished
and
consummated
the
Mystery
of
thy
Oeconomy
,
O
Jesus
Christ
our
God
,
as
far
as
we
have
been
able
.
For
we
have
celebrated
the
memory
of
thy
Death
,
we
have
beheld
the
Figure
of
thy
Resurrection
,
we
have
been
filled
with
thy
never
fading
Life
,
and
been
made
partakers
of
thy
immortal
Pleasures
,
grant
we
may
be
found
worthy
to
enjoy
the
same
in
the
World
to
come
.
Jesus
Christ
Jesus
Christ
If
a
man
deserves
to
be
deposed
only
for
eating
unleavened
Bread
with
the
and
expelled
the
Christian
Communion
;
what
punishment
do
they
not
then
deserve
that
partake
of
it
,
as
of
the
Body
of
our
Lord
,
and
celebrate
the
Passover
after
the
same
manner
as
they
do
?
MATTHEW
Blastarius
Arcudius
.
They
that
celebrate
the
mystical
Sacrifice
with
unleavened
Bread
,
do
greatly
offend
against
the
Christian
Customs
;
for
if
they
who
only
eat
the
unleaven'd
Bread
of
the
Feast
of
the
ought
to
be
deposed
and
excommunicated
,
what
excuse
can
they
make
for
themselves
,
who
receive
it
as
if
it
were
the
Body
of
our
Lord
.
Be
thou
exalted
,
O
God
,
above
the
Heavens
,
and
be
thou
glorifi'd
thro
out
all
the
Earth
;
the
Priest
,
speaks
of
the
Ascension
of
our
Lord
,
and
the
Glory
he
received
when
he
was
preached
to
every
Creature
;
as
if
,
he
spoke
to
our
Saviour
himself
,
and
said
to
him
,
Thou
art
descended
to
us
,
thou
hast
ascended
into
Heaven
,
and
fillest
the
whole
Earth
with
thy
Glory
.
And
therefore
do
we
celebrate
these
Holy
Mysteries
,
and
partake
of
and
possess
thee
eternally
.
he
spoke
to
him
Quasi
cum
salvatore
dissereret
as
being
the
Body
of
our
Lord
,
or
as
if
it
were
the
Body
of
our
Lord
,
as
it
were
speak
to
our
Saviour
Let
us
see
our
Saviour
speaking
in
the
as
it
were
,
present
That
the
Priest
holding
the
Gospel
in
his
hand
,
gives
it
to
be
kissed
by
him
that
takes
upon
him
the
Christian
Profession
,
as
if
it
were
our
Saviour
himself
,
and
says
to
him
,
behold
Jesus
Christ
is
invisibly
present
in
the
midst
of
us
.
John
Citrius
Allatius
;
We
offer
leaven'd
Bread
in
the
Sacrifice
instead
of
the
Body
of
our
Lord
.
Greeks
,
as
the
Body
instead
of
the
Body
That
as
often
as
we
eat
this
Bread
,
and
drink
of
this
Cup
,
we
confess
the
Death
and
Resurrection
of
Jesus
Christ
,
and
that
in
this
Belief
we
eat
the
Bread
,
and
drink
of
the
Cup
,
AS
of
the
Flesh
of
the
Son
of
God
,
confessing
his
Death
and
Resurrection
.
Nicetas
Choniatus
;
Our
Saviour
is
AS
it
were
eaten
after
his
Resurrection
.
Our
Saviour
after
his
Passion
and
Resurrection
sent
his
Apostles
,
to
gather
together
the
Nations
,
having
spread
his
Table
,
which
is
the
Holy
Altar
from
which
he
gives
the
heavenly
and
incorruptible
Bread
,
to
wit
,
his
Body
,
and
Wine
that
makes
glad
the
heart
of
man
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
mingling
,
AS
it
were
his
Blood
in
the
Chalice
.
he
shall
be
saved
,
but
must
pass
thro
the
fire
.
Balsamon
,
Blastarius
,
Simeon
Thessalonica
,
Germane
,
Nicetas
of
the
Body
of
Jesus
Christ
,
They
affirm
that
those
who
live
in
the
practice
of
any
known
sin
do
not
receive
the
Body
of
Jesus
Christ
,
altho
they
draw
near
to
the
Table
of
our
Lord
,
and
receive
the
consecrated
Bread
from
the
hands
of
the
Priest
.
They
err
in
affirming
those
that
are
defiled
with
sin
do
not
receive
the
Lord's
Body
when
they
come
to
the
Altar
.
NICHOLAS
Cabasilas
The
causes
of
our
sanctification
,
or
if
you
will
the
dispositions
which
our
Saviour
requires
of
us
,
are
purity
of
Soul
,
and
love
of
God
,
an
earnest
desire
to
partake
of
the
Sacrament
,
and
such
a
thirst
after
it
as
shall
make
us
run
to
it
.
These
are
the
things
which
procure
our
Sanctification
,
and
with
which
it
is
impossible
but
those
that
come
to
the
Communion
must
partake
of
Jesus
Christ
,
and
without
which
it
is
impossible
they
should
.
If
the
Soul
has
no
need
of
the
Body
whereby
to
receive
Sanctification
,
but
on
the
contrary
the
Body
has
need
of
the
Soul
,
what
more
of
the
Mystery
do
the
Souls
receive
which
are
clothed
with
their
Bodies
,
than
those
which
are
stript
of
them
?
Is
it
that
they
behold
the
Priest
and
receive
the
Gifts
from
him
?
But
the
Souls
that
are
out
of
the
Body
have
the
Eternal
Priest
,
who
is
to
them
more
than
all
these
things
,
being
the
same
likewise
that
administreth
it
to
them
alive
,
who
receive
it
as
they
ought
to
do
.
For
all
those
to
whom
the
Priest
administers
it
,
cannot
be
said
truly
to
receive
it
.
The
Priest
administers
it
to
all
that
come
to
him
,
but
our
Saviour
gives
it
only
to
those
that
are
worthy
to
partake
of
it
:
Whence
it
clearly
appears
that
't
is
our
Saviour
alone
,
who
by
means
of
this
Sacrament
consecrates
and
sanctifies
the
Souls
as
well
of
the
living
as
the
dead
.
LEO
Allatius
That
they
which
receive
unworthily
the
Sacraments
do
not
receive
the
Body
and
Blood
of
Jesus
Christ
.
Keep
your selves
from
all
corruption
,
and
partake
every
day
of
the
Mystical
Supper
,
for
't
is
after
this
sort
,
that
the
Body
of
Jesus
Christ
becomes
ours
.
Canticles
,
Jesus
Christ
gives
his
Body
to
the
Children
of
the
Virgin
,
to
the
Church
,
for
thus
does
he
speak
to
them
,
(
but
't
is
Only
to
those
that
are
worthy
)
whom
he
calls
his
near
Kindred
,
come
my
Friends
eat
and
drink
,
and
be
merry
my
brethren
,
you
that
are
my
brethren
in
good
Works
,
eat
my
Body
and
drink
my
Blood
.
Joanicius
Cartanus
,
the
Saints
are
made
partakers
of
holy
things
,
not
they
that
are
unworthy
,
and
sinners
who
having
not
cleansed
themselves
from
their
sins
remain
still
polluted
when
we
shall
draw
near
unto
God
with
Love
,
Fear
,
Reverence
and
Repentance
,
and
be
in
charity
with
all
men
,
then
shall
we
be
meet
partakers
of
the
Body
and
Blood
of
Christ
.
That
the
virtue
of
this
Sacrifice
is
so
great
,
that
it
is
the
Body
and
Blood
of
Jesus
Christ
only
to
the
just
sinners
,
tanta
est
virtus
hujus
Sacrificii
ut
solis
justis
peccatoribus
Corpus
sit
&
Sanguis
Christi
.
If
the
Sacrifice
,
or
Sacrament
,
be
the
Body
and
Blood
of
Jesus
Christ
to
some
only
,
and
not
to
all
,
what
remains
then
but
to
confess
,
that
has
been
the
Forerunner
of
and
that
he
has
denied
the
Real
Presence
of
Jesus
Christ
in
the
B.
Alcuin
that
this
expression
has
not
been
used
since
the
Heresie
of
and
that
the
Schoolmen
who
have
been
more
scrupulous
as
to
Terms
,
have
(
after
the
rise
of
the
Heresies
touching
this
Mystery
)
avoided
it
.
They
err
for
the
wicked
do
really
receive
the
Body
of
Jesus
Christ
,
although
they
receive
it
unworthily
,
and
to
their
condemnation
.
't
is
likewise
he
himself
that
administers
to
them
amongst
the
living
who
truly
receive
.
For
all
them
to
whom
the
Priest
gives
it
,
do
not
truly
receive
it
.
Eucharist
.
The
purity
of
the
Soul
,
the
Love
of
God
,
Faith
,
an
earnest
desire
to
partake
of
this
Holy
Mystery
,
a
secret
joy
which
accompanies
this
desire
,
a
fervant
appetite
and
thirst
which
makes
us
run
to
it
,
these
are
the
things
which
procure
our
Sanctification
,
with
which
qualifications
it
is
not
possible
but
those
that
approach
the
Communion
do
partake
of
Jesus
Christ
,
and
without
which
it
is
impossible
they
should
.
Now
all
these
things
depend
only
on
the
Soul
,
and
are
not
corporeal
.
There
is
nothing
then
which
hinders
the
Souls
of
the
dead
from
having
these
things
as
well
as
the
living
.
If
then
these
Souls
are
in
the
state
and
disposition
requisite
for
the
receiving
of
the
Mystery
,
if
he
to
whom
it
belongs
to
bestow
Sanctification
and
Consecration
is
always
willing
to
sanctifie
,
and
ever
desires
to
communicate
himself
in
all
places
,
what
can
then
hinder
this
participation
?
It
is
evident
by
the
things
I
now
mention'd
,
that
whatsoever
belongs
to
this
Mystery
is
common
as
well
to
the
dead
as
living
,
the
participation
of
the
Holy
Gifts
is
a
thing
which
necessarily
attends
the
Souls
after
death
.
If
their
joy
and
repose
sprang
from
any
other
Principle
;
it
might
be
said
that
even
this
would
be
the
reward
of
that
purity
wherein
they
are
,
and
this
Table
would
be
no
longer
needful
to
them
.
But
it
is
certain
that
whatsoever
makes
up
their
delights
and
felicity
,
whether
you
call
it
Paradice
,
or
s
bosom
,
or
those
happy
seats
free
from
sorrow
and
cares
,
or
that
you
call
it
the
Kingdom
of
Heaven
it self
,
all
this
I
say
is
no
more
than
this
Bread
and
Wine
.
For
these
things
are
our
Mediatour
,
who
is
entred
as
our
Forerunner
into
the
Holy
Places
,
who
alone
conducts
us
to
the
Father
,
who
is
the
only
Sun
of
our
Souls
,
which
at
this
time
appeareth
and
communicates
himself
to
all
them
that
are
in
the
Bands
of
the
Flesh
in
the
manner
he
himself
pleases
,
but
he
shall
then
visibly
manifest
himself
without
a
Vail
,
when
we
shall
see
him
as
he
is
,
and
shall
gather
together
the
Eagles
about
the
dead
Body
.
a
Supper
Holy
Gifts
They
partake
of
the
Holy
Gifts
,
that
they
receive
what
we
receive
,
that
we
have
nothing
more
in
the
Mystery
than
they
,
and
that
whatsoever
appertains
to
the
Mystery
is
common
to
them
with
us
?
Are
they
in
a
worse
condition
in
this
respect
than
the
living
?
No
sure
,
for
our
Saviour
communicates
himself
to
them
in
such
a
manner
as
is
best
known
to
himself
.
't
is
not
to
have
a
Body
,
nor
to
come
with
feet
to
the
Holy
Table
,
nor
to
receive
the
Communion
with
our
hand
and
mouth
,
nor
to
eat
or
drink
,
but
that
't
is
the
purity
of
the
Soul
,
Faith
,
Love
of
God
,
and
other
motives
of
Piety
,
these
are
the
things
,
which
make
us
necessarily
partakers
of
Jesus
Christ
,
and
without
which
it
is
not
possible
to
be
so
.
Jesus
Christ
sanctifies
them
invisibly
with
this
Sanctification
.
How
can
we
know
this
?
I
answer
,
because
they
have
the
life
in
themselves
,
and
they
would
not
have
it
,
were
they
not
partakers
of
this
Mystery
.
For
our
Saviour
himself
has
said
,
unless
you
eat
the
Flesh
of
the
Son
of
man
,
and
drink
his
Blood
,
you
have
no
life
in
you
.
And
for
a
further
confirmation
of
this
,
he
has
caused
to
be
brought
to
several
of
these
Saints
,
the
Gifts
,
by
the
Ministry
of
Angels
.
The
Gift
is
indeed
communicated
to
the
living
by
means
of
the
Body
,
but
it
first
passes
to
the
Substance
of
the
Soul
,
and
afterwards
communicates
it self
to
the
Body
,
by
the
Ministry
of
the
Soul
.
Which
St.
meant
when
he
said
,
that
he
that
is
joyned
to
the
Lord
,
is
one
and
the
same
Spirit
with
him
,
because
this
Union
and
Conjunction
is
made
first
of
all
in
the
Soul
.
This
being
the
Seat
of
this
Sanctification
which
we
obtain
by
the
exercise
of
our
virtues
.
This
is
likewise
the
Seat
of
Sin
.
'T
is
here
wherein
is
the
Band
of
Servitude
,
by
which
the
Sacrament
links
us
to
God
.
The
Body
has
nothing
but
what
it
derives
from
the
Soul
,
and
as
its
pollutions
proceed
from
the
evil
thoughts
of
the
heart
,
from
the
heart
likewise
comes
its
Sanctification
;
as
well
that
of
the
Virtues
,
as
that
of
the
Mysteries
.
If
then
the
Soul
has
no
need
of
the
Body
,
to
receive
Sanctification
,
but
the
Body
on
the
contrary
of
the
Soul
,
why
then
must
the
Souls
which
are
yet
cloathed
with
their
Bodies
be
greater
partakers
of
the
Mystery
,
than
those
stript
of
them
?
Is
it
that
they
see
the
Priest
,
and
receive
from
him
the
Gifts
?
But
they
that
are
out
of
the
Body
have
the
great
Eternal
High
Priest
,
who
is
to
them
all
these
things
;
It
being
he
indeed
that
administers
to
them
that
truly
receive
.
the
Truth
and
Reality
the
real
Body
,
and
Blood
of
Jesus
Christ
?
that
God
admits
us
to
the
participation
of
the
same
Food
which
the
Elect
feed
on
to
all
Eternity
,
there
being
no
other
difference
betwixt
them
and
us
,
but
only
that
here
he
takes
from
us
the
sensible
taste
and
sight
of
it
,
reserving
both
one
and
the
other
of
these
for
us
when
we
come
to
Heaven
.
—
Aurae
Before
the
Cup
is
prepared
they
light
Torches
and
expose
to
the
Peoples
sight
with
exceeding
great
devotion
the
Bread
,
which
is
to
be
consecrated
,
with
the
Wine
and
hot
Water
,
which
they
pour
into
the
Chalice
.
They
carry
these
about
,
and
the
People
bow
down
before
them
with
the
greatest
testimonies
of
respect
and
veneration
.
But
afterwards
when
the
Bread
is
placed
on
the
Altar
and
consecrated
,
there
is
no
veneration
shewed
it
,
nor
do
they
make
any
elevation
of
it
.
JOHN
de
Lasko
PETER
Scarga
At
Mass
they
worship
on
their
knees
the
Bread
before
't
is
consecrated
,
but
after
its
Consecration
they
give
no
honour
to
the
most
Holy
Body
of
Jesus
Christ
.
Anthony
Caucus
Gregory
XIII
They
yield
no
Reverence
,
Honour
,
Veneration
,
nor
Worship
to
the
most
Holy
Sacrament
of
the
consecrated
with
leavened
Bread
according
to
their
Custom
,
they
carry
it
to
the
sick
without
Lights
and
Torches
.
They
keep
it
in
their
Churches
in
a
bag
hanging
against
a
wall
in
a
little
wooden
box
,
and
yet
burn
Tapers
before
the
Images
of
all
the
Saints
.
There
's
no
People
(
that
I
know
of
)
who
profess
the
Christian
Religion
that
shew
less
respect
and
veneration
to
the
Holy
Sacrament
,
than
the
Greek
Nation
.
They
adore
and
reverence
their
leavened
Bread
before
't
is
consecrated
,
even
to
the
very
idolizing
of
it
,
but
after
scarcely
rise
up
to
respect
it
.
Their
Priest
carry
the
in
their
bosoms
to
the
sick
,
without
any
Lights
,
and
that
which
is
most
absurd
is
,
they
keep
it
in
their
Churches
in
a
little
wooden
box
,
tied
up
in
a
bag
and
hanged
against
a
wall
without
any
Lights
before
it
,
as
if
't
were
a
prophane
thing
to
the
scandalizing
of
all
pious
People
.
I
believe
they
have
this
Custom
from
the
Heretical
Sacramentaries
,
who
deny
the
virtue
of
this
most
Holy
Sacrament
.
They
are
moreover
so
super
stitious
and
covetous
,
that
when
deceased
Persons
have
bequeathed
them
any
Legacy
,
they
light
Candles
before
the
Images
of
all
the
Saints
,
drawing
near
to
them
with
the
greatest
testimonies
of
reverence
when
they
enter
the
Churches
,
but
they
turn
their
backs
to
the
Holy
Sacrament
of
the
I
wondred
to
see
them
do
thus
,
and
being
desirous
to
inform
my self
of
the
reason
of
this
irreverence
,
shewing
them
how
grievously
they
erred
,
in
that
they
testifi'd
a
greater
respect
to
the
Saints
who
are
the
servants
and
friends
of
our
Saviour
than
to
himself
,
who
is
their
Lord
and
Master
.
These
Papa's
gave
me
no
other
answer
but
that
there
was
no
command
which
enjoyned
this
respect
and
adoration
.
This
answer
is
Heretical
as
I
shall
hereafter
manifest
,
for
(
that
arch
Heretick
of
our
time
the
ring-leader
of
the
Sacrament
aries
,
asserted
that
our
Saviour
was
not
contain'd
in
the
Sacrament
of
the
Eucharist
)
has
likewise
written
and
publickly
taught
that
we
ought
in
no
wise
to
adore
the
with
an
Adoration
of
terming
all
them
Idolaters
that
did
so
.
Behold
most
Holy
Father
all
the
Heresies
of
the
Modern
which
I
have
laid
open
and
confuted
as
well
as
I
could
.
I
say
the
Heresies
of
the
not
only
of
the
Inhabitants
of
but
of
all
the
Eastern
to
the
end
the
others
may
not
magnifie
themselves
,
for
they
have
all
the
same
belief
,
the
same
will
,
and
obstinacy
,
to
maintain
every
where
the
same
things
,
Frinis
cap.
12.
pag.
142.
Caucus
.
A
great
abuse
has
crept
in
amongst
the
For
when
the
Priest
comes
from
the
lesser
Altar
to
the
Offertory
,
to
pass
on
to
the
great
one
,
all
the
People
there
present
adore
the
Bread
which
is
not
yet
consecrated
,
and
shew
a
greater
devotion
during
this
action
,
than
in
or
after
the
time
of
Consecration
;
for
in
the
time
of
the
Consecration
they
put
out
the
Torches
which
they
lighted
for
the
Offertory
.
We
see
by
what
has
been
said
in
the
foregoing
Chapters
how
greatly
the
are
to
blame
for
the
little
respect
they
yield
to
this
adorable
Sacrament
,
seeing
that
having
consecrated
on
Holy
Thursday
a
great
quantity
of
Particles
,
they
keep
them
all
the
year
in
a
little
wooden
box
inclosed
in
a
bag
,
and
hanged
on
a
nail
over
the
Altar
,
or
behind
an
Image
,
without
a
light
or
any
other
mark
of
veneration
.
When
they
enter
into
the
Church
to
say
their
Prayers
,
you
may
see
'em
make
a
profound
bow
,
before
the
Images
of
our
Lord
,
or
Virgin
or
some
other
Saint
,
but
you
will
never
see
them
prostrate
themselves
before
this
adorable
Sacrament
.
We
have
often
reprehended
them
for
this
fault
,
and
some
have
promised
to
amend
it
,
others
are
really
sensible
of
the
unseemliness
of
this
their
carriage
;
but
being
loath
to
appear
singular
in
their
Devotions
,
they
choose
rather
to
follow
the
Customs
of
an
ignorant
People
than
to
render
themselves
up
to
reason
.
So
great
force
has
ill
examples
over
weak
minds
.
Some
time
since
the
Lady
a
Person
both
devout
and
eloquent
,
told
me
,
that
being
in
company
with
some
she
sharply
rebuked
them
upon
this
occasion
;
you
really
show
your selves
,
said
she
,
in
matters
of
Religion
,
to
be
void
of
sence
,
not
knowing
to
whom
you
owe
your
respects
,
nor
to
whom
to
direct
your
Prayers
.
On
one
hand
you
acknowledge
that
Jesus
Christ
who
is
God
and
Man
,
our
Creator
and
Redeemer
,
is
really
in
the
Sacrament
,
with
all
the
Treasures
of
his
Graces
,
and
on
the
other
,
we
can
see
you
show
him
not
any
reverence
answerable
to
the
respect
of
his
Majesty
.
I
have
been
several
times
in
your
Churches
,
and
having
sought
the
only
object
of
my
affection
,
and
the
God
of
my
heart
,
I
found
,
you
keep
him
close
shut
in
a
wooden
box
,
hanging
up
in
a
little
bag
on
a
nail
covered
with
dust
and
cobwebs
.
A
Saviour
in
a
pitiful
box
,
an
Infinite
Majesty
in
the
dust
,
an
Almighty
God
in
a
bag
,
hanged
on
a
nail
!
He
is
not
thus
treated
amongst
us
,
you
may
see
him
receive
an
other
kind
of
usage
,
shewing
him
far
greater
respect
than
this
.
Our
Priests
keep
him
in
a
silver
Pyx
,
he
rests
in
a
Tabernacle
gilded
without
,
and
within
covered
with
Sattin
,
and
to
shew
that
we
believe
he
is
the
Light
which
light'neth
our
Understandings
,
and
enflameth
our
Affections
,
we
have
Lamps
always
burning
day
and
night
before
him
.
When
we
come
into
our
Churches
we
set
not
our selves
upon
considering
the
several
Pictures
and
other
Ornaments
,
for
our
affections
do
immediately
lead
us
to
the
place
where
we
believe
our
Treasure
is
.
Whereas
you
keep
your selves
standing
like
the
Pharisees
,
and
we
fall
on
our
knees
with
the
Publican
.
Substantial
Presence
De
la
part.
2
ch.
that
they
do
in
truth
behave
themselves
with
less
respect
at
the
Communion
than
the
de
Montconis
p.
228.
&c.
The
faithful
,
desirous
to
shew
their
Faith
,
in
receiving
the
Communion
do
adore
,
bless
,
and
praise
Jesus
Christ
as
God
,
who
is
manifested
in
the
Gifts
.
That
the
Faithful
adore
,
bless
,
and
praise
Jesus
Christ
,
who
is
understood
in
them
,
asserts
in
his
Book
that
our
Saviour
Christ
is
really
present
in
the
Sacrament
,
and
shews
us
in
this
passage
we
ought
to
adore
him
in
the
Gifts
.
Therefore
does
he
teach
the.
Adoration
of
the
Simeon
de
Thessalonica
Gabriel
de
Philadelphia
Cardinal
Perron
Perp
2.
part
.
cap.
8.
Cardinal
Perron
s
great
Author
relates
several
passages
out
of
which
are
as
expressive
as
that
now
in
question
.
I
confess
Arnaud
,
that
having
not
the
least
reason
to
doubt
of
the
Sentiment
of
this
Author
touching
the
passages
produced
by
I
have
therefore
avoided
giving
my self
the
trouble
to
inquire
after
his
Book
.
Cardinal
Perron
that
when
the
Priest
consecrates
the
Gifts
,
in
saying
,
this
is
my
Body
,
this
is
my
Blood
,
he
then
shews
them
little
or
no
respect
at
all
,
he
bows
not
his
head
,
neither
does
he
adore
them
,
nor
prostrate
himself
before
them
,
nor
lights
Candles
,
nor
makes
any
Reverence
.
SACRANUS
,
Scarga
That
the
Priest
and
Deacon
adore
three
times
,
in
saying
thrice
with
a
low
voice
,
O
God
be
propitious
unto
me
a
sinner
.
chap.
5.
pag.
254.
that
the
Priest
adores
,
and
the
Deacon
likewise
three
times
in
the
place
where
they
are
,
in
saying
thrice
softly
,
Lord
be
propitious
to
me
a
sinner
.
that
I
found
in
s
Book
of
Rites
and
part
2
c.
Ceremonies
,
not
this
Term
of
Lord
,
but
that
of
God
,
which
shews
that
this
Adoration
terminated
it self
in
God
,
and
not
in
the
Sacrament
.
then
the
Priest
bows
and
the
Deacon
likewise
,
and
a
little
while
after
the
People
in
general
do
reverently
bow
O
God
be
propitious
to
me
a
sinner
,
that
the
People
prostrate
themselves
on
the
ground
,
as
soon
as
they
hear
the
Priest
say
,
Sancta
Sanctis
,
Holy
Things
are
for
Holy
Persons
,
and
that
they
adore
the
Sacrament
with
an
Adoration
of
Goar
,
altho
a
knew
very
little
of
the
Rites
of
the
being
brought
into
when
he
was
but
ten
years
of
age
.
Look
upon
us
O
Lord
Jesus
Christ
our
God
,
O
God
be
propitious
Sancta
Sanctis
,
Look
down
O
Lord
our
God
from
the
Holy
Place
of
thy
Dwelling
.
Paysius
Ligaridius
That
the
Priest
leaving
the
Altar
to
shew
the
People
the
the
People
kneel
down
,
and
the
Priest
say's
in
the
s
Language
,
Loe
here
the
Body
and
Blood
of
our
Lord
Jesus
Christ
whom
the
Jews
put
to
death
altho
innocent
,
)
ALEXANDER
.
Gagnin
That
one
of
them
carries
the
Bread
which
is
prepared
for
the
Sacrifice
,
and
another
the
Cup
full
of
Wine
,
that
they
issue
out
of
the
Sanctuary
thro
a
little
door
with
other
Priests
that
carry
the
Images
of
St.
the
Archangel
,
whilst
in
the
mean
time
the
●●ople
express
their
Devotion
by
Acclamations
and
Acts
of
Worship
,
that
some
of
'em
cry
out
,
Lord
have
pity
on
us
,
others
knock
their
foreheads
against
the
Ground
,
and
that
others
make
often
the
Sign
of
the
Cross
,
and
bow
their
heads
,
in
fine
that
they
render
to
the
Symbols
which
are
carri'd
about
sundry
marks
of
veneration
and
honour
.
That
having
went
round
the
Church
,
they
enter
again
thro
the
Gate
which
is
in
the
middle
of
the
Quire
into
the
Sanctuary
,
and
there
make
the
Sacrifice
.
Sigismond
That
before
they
consecrate
the
Bread
according
to
our
manner
,
they
walk
with
it
about
the
Church
,
worship
it
,
and
adore
it
with
a
certain
form
of
words
they
utter
.
That
they
prostrate
themselves
and
knock
their
heads
against
the
Ground
.
M.
Habert
That
in
the
Greek
Churches
the
People
make
a
low
bow
,
but
in
other
Churches
,
as
in
those
at
they
prostrate
themselves
on
the
ground
after
the
same
manner
,
as
if
our
Saviour's
real
Body
passed
along
.
Jerom
Viscer
So
far
are
from
carrying
the
twice
about
the
Church
,
that
on
the
contrary
they
carry
it
not
at
all
,
for
that
which
they
carry
from
the
Prothesis
,
to
the
great
Altar
which
they
call
the
great
Entry
,
is
no
more
than
Bread
and
Wine
unconsecrated
.
gross
Proofs
whosoever
believes
Jesus
Christ
to
be
present
in
the
speaks
to
him
as
God
,
implores
his
assistance
,
beggs
his
pardon
,
excites
himself
by
expressions
of
confidence
in
him
,
acknowledges
his
own
unworthiness
,
and
all
these
actions
being
external
are
outward
expressions
of
Adoration
.
So
that
to
bring
Proofs
of
the
Adoration
of
the
there
needs
no
more
to
be
done
,
but
only
to
produce
all
the
Prayers
contain'd
in
the
Liturgies
which
are
offer'd
to
our
Saviour
after
the
Consecration
.
That
there
is
no
natural
coherence
between
these
things
and
the
Adoration
,
that
the
Institution
of
these
Ceremonies
is
pious
and
commendable
,
but
no
wise
necessary
,
and
that
the
Adoration
may
subsist
without
them
,
as
it
does
in
effect
in
all
the
East
.
Metrophanus
Citropulus
We
carry
not
about
the
Streets
,
this
Holy
Mystery
,
unless
it
be
to
the
sick
,
it
being
not
given
us
to
make
a
show
of
it
,
but
to
be
religiously
received
for
the
remission
of
sins
according
to
the
words
of
our
Saviour
.
That
they
should
not
be
compelled
to
make
any
Procession
on
the
Festival
of
the
Body
of
Jesus
Christ
,
because
they
had
other
Customs
amongst
them
in
reference
to
the
Sacrament
.
That
as
to
the
carrying
or
not
carrying
of
the
Sacrament
about
in
Procession
,
that
was
not
to
be
much
regarded
,
but
there
were
several
other
things
of
greater
importance
touching
the
Sacrament
to
be
considered
.
I
am
fal'n
into
a
condition
void
of
reason
and
common
sence
,
that
I
make
extravagant
and
ridiculous
Conclusions
,
and
that
he
is
both
ashamed
and
sorry
for
me
,
that
he
laughs
at
my
Arguments
,
being
such
little
Sophistries
as
are
not
fit
to
be
offered
by
a
judicious
Person
,
and
that
my
audaciousness
is
beyond
example
in
denying
the
adore
the
Stephen
Stylite
Copronymus
,
That
the
Christians
adore
,
and
kiss
,
the
Anti-Types
of
the
Body
and
Blood
of
Jesus
Christ
.
What
crime
do
we
commit
when
we
represent
by
an
Image
the
humane
shape
of
Jesus
Christ
who
has
been
seen
,
and
whom
we
worship
?
Is
this
to
adore
a
Creature
,
or
do
you
think
it
may
be
truly
said
that
we
adore
the
Matter
,
when
we
adore
a
Cross
be
it
made
of
what
stuff
it
will
?
We
adore
the
Holy
Vestments
and
Sacred
Vessels
,
without
incurring
any
censure
,
for
we
are
perswaded
that
by
Prayer
they
are
changed
into
Holy
Things
.
Will
you
banish
likewise
from
the
Church
the
Anti-Types
of
the
Body
and
Blood
of
Jesus
Christ
,
because
they
are
the
Image
and
true
Figure
of
this
Body
and
Blood
?
We
worship
,
and
kiss
,
them
and
by
partaking
of
them
obtain
Sanctification
.
Eucharist
,
the
Anti-Type
,
Image
,
and
true
Figure
of
the
Body
and
Blood
of
Christ
,
the
visible
Matter
is
not
worshipped
,
they
worship
these
Anti-Types
and
kiss
them
.
that
in
partaking
of
these
Anti-Types
,
we
obtain
Sanctification
,
I
worship
not
Matter
,
but
the
Author
of
the
Matter
,
who
has
himself
become
Matter
for
my
sake
,
and
exists
in
it
,
to
the
end
he
may
give
me
Salvation
by
it
,
and
as
to
the
Matter
by
which
Salvation
is
procured
me
,
I
will
ever
worship
it
,
not
as
the
Divinity
,
God
forbid
,
for
how
can
that
be
God
which
has
been
taken
out
of
nothing
,
altho
it
be
true
that
the
Body
of
God
is
God
by
means
of
the
Union
of
the
two
Natures
in
Unity
of
Person
,
for
the
Body
is
made
without
Conversion
that
which
it
hath
been
anointed
,
and
remains
what
it
was
by
Nature
,
Living
Flesh
,
indued
with
a
reasonable
Soul
and
Understanding
,
which
has
had
a
beginning
,
and
bin
created
:
AS
TO
THE
OTHER
MATTER
,
by
which
Salvation
has
been
obtain'd
for
us
,
I
honour
and
worship
it
,
as
being
full
of
the
Divine
Grace
.
The
blessed
wood
of
the
Cross
,
is
it
not
Matter
?
The
Holy
and
Venerable
Mount
is
it
not
Matter
?
The
Rock
of
Life
wherein
was
the
Sepulcher
of
Jesus
Christ
,
and
which
was
the
Spring
of
our
Resurrection
,
was
it
not
Matter
?
Those
black
letters
wherewith
the
Holy
Gospels
were
written
,
are
they
not
Matter
?
This
Holy
Table
from
whence
we
receive
the
Bread
of
Life
,
is
it
not
Matter
?
In
fine
the
Body
and
Blood
of
our
Lord
,
are
they
not
Matter
?
You
must
either
then
overthrow
the
Veneration
and
Worship
of
all
these
things
,
or
grant
the
Adoration
of
the
Images
of
God
and
his
Friends
the
Saints
.
As
to
the
other
Matter
,
&c.
I
adore
one
God
,
Father
,
Son
,
and
Holy
Ghost
,
I
give
to
him
alone
the
worship
of
I
worship
one
God
,
one
Divinity
,
but
I
adore
likewise
the
Trinity
of
Persons
,
God
the
Father
,
God
the
Son
clothed
with
Humane
Flesh
,
and
God
the
Holy
Ghost
,
which
yet
are
no
more
than
one
God
.
I
worship
not
the
Creature
besides
the
Creator
,
but
I
adore
the
Creator
who
hath
made
me
,
and
who
without
the
loss
of
his
Dignity
or
suffering
any
Division
has
descended
to
me
to
honour
my
Nature
and
make
me
partaker
of
the
Divine
Nature
.
I
do
also
together
with
my
God
and
King
adore
th'
enclosure
of
his
Body
,
if
a
man
may
so
express
himself
,
tho
not
as
a
Vestment
,
or
fourth
Person
,
God
forbid
,
but
as
having
been
declared
God
and
made
without
Conversion
,
that
which
it
hath
been
anointed
.
If
you
say
that
we
ought
only
to
be
joyned
with
God
in
Spirit
and
Understanding
,
abolish
then
all
corporeal
things
,
Tapers
,
Incense
,
Prayers
uttered
with
an
articulate
voice
;
nay
,
even
th●
Divine
Mysteries
which
consist
of
Matter
,
to
wit
,
the
Bread
and
Wine
,
the
Oyl
of
Unction
,
the
Sign
of
the
Cross
,
the
Reed
,
and
Lance
which
pierced
his
Side
to
make
Life
issue
out
from
thence
.
Either
the
veneration
of
all
these
things
must
be
abolished
,
which
cannot
be
done
,
or
not
reject
the
Worship
of
Images
When
we
adore
the
Image
of
Jesus
Christ
,
the
Cross
,
and
the
Sign
of
the
Cross
,
we
do
not
pretend
to
terminate
our
Worship
or
Adoration
in
these
things
,
but
direct
it
to
him
,
who
by
the
unspeakable
Riches
of
his
Love
became
man
and
suffered
a
shameful
death
for
us
.
And
thus
do
we
adore
the
Temples
,
Sepulchers
,
and
Relicks
of
Saints
,
from
whence
do
proceed
those
miraculous
cures
,
praising
and
glorifying
God
who
has
given
them
this
Power
,
and
if
there
be
any
such
like
thing
in
our
mystical
and
holy
Sacraments
,
we
acknowledge
and
glorifie
the
Author
and
first
Cause
of
it
,
for
the
Gift
and
Grace
which
he
has
bestowed
on
us
by
their
means
.
Sacranus
,
John
de
Lasko
,
Peter
Scarga
,
Anthony
Caucus
,
Francis
Richard
,
that
he
is
both
ashamed
and
sorry
for
me
,
and
that
my
negative
is
the
effect
of
a
rashness
beyond
example
,
on
voluntary
Adorations
and
internal
Venerations
,
Not
only
the
Doctrine
of
the
real
Presence
is
necessarily
annexed
to
the
internal
Adoration
,
but
also
to
some
act
of
external
respect
.
For
altho
they
may
be
separated
by
metaphysical
Suppositions
or
extravagant
Errors
,
such
as
those
of
some
Hereticks
in
these
latter
days
,
yet
is
it
impossible
to
separate
them
by
the
real
Suppositions
of
Persons
endued
with
common
sence
.
Michael
Cerularius
observe
how
our
Saviour
has
called
under
the
New
Testament
the
Bread
his
Body
.
Michael
Cerularius
Observe
that
he
calls
the
Bread
his
Body
and
not
an
Azyme
,
let
them
then
be
ashamed
that
offer
in
the
Sacrifice
unleaven'd
Bread
.
Jesus
Christ
called
the
Bread
his
Body
,
the
Wine
his
Blood
You
offer
to
God
in
Sacrifice
,
Nicetas
Pectoratus
,
the
Azyme
and
dead
Bread
of
the
Jews
,
and
eat
it
as
a
Figure
of
the
true
and
living
Flesh
of
Jesus
Christ
he
that
makes
the
Azyme
,
and
eats
it
,
altho
he
has
not
taken
this
Custom
from
the
Jews
,
yet
does
he
in
this
imitate
them
,
and
his
Knowledge
is
no
greater
than
that
of
a
Jew
.
That
the
Council
had
divided
the
Mystery
of
the
New
Testament
into
two
Parts
,
and
made
two
Bodies
of
Jesus
Christ
,
the
one
of
unleavened
,
and
th'
other
of
leavened
Bread
.
Nicetas
Pectoratus
The
Christians
Easter
was
celebrated
,
not
with
unleaven'd
Bread
,
but
on
the
contrary
with
that
which
is
leaven'd
;
to
set
forth
the
Perfection
of
Jesus
Christ
.
For
our
Lord
has
united
to
himself
two
Natures
in
one
Person
;
and
as
the
Divine
Nature
is
most
simple
,
so
the
humane
Nature
is
composed
of
Soul
and
Body
,
or
Flesh
.
There
being
then
in
Jesus
Christ
the
Divinity
,
the
Soul
and
the
Body
,
so
likewise
in
the
Mystery
of
the
Sacrament
which
we
celebrate
with
compleat
Bread
,
that
is
to
say
with
leavened
Bread
,
there
are
three
things
,
namely
,
Flower
,
Leaven
,
and
Water
.
But
yours
,
far
from
being
a
true
Sacrament
,
is
no
Sacrament
at
all
,
being
so
different
from
the
Truth
.
Aquila
:
Those
partake
of
the
Azyme
are
in
danger
of
falling
into
the
Heresie
of
who
did
not
stick
to
affirm
that
the
Son
of
God
took
of
the
Virgin
a
Body
destitute
of
Soul
and
Reason
,
affirming
the
Divinity
was
to
him
in
stead
of
the
rational
Soul
.
The
Azyme
then
which
has
neither
Salt
nor
Leaven
,
is
it
not
dead
and
inanimate
,
and
worthy
in
effect
of
Death
?
Our
Lord
Jesus
Christ
who
is
perfect
God
and
Man
has
two
Natures
,
and
one
only
Hypostasis
,
having
taken
of
the
Holy
Virgin
a
living
Body
indued
with
Understanding
,
and
given
us
the
Mystery
of
the
New
Testament
by
means
of
perfect
Bread
.
They
that
celebrate
the
with
unleavened
Bread
eat
a
dead
Lump
,
They
offer
Flesh
that
is
dead
They
eat
not
the
Body
of
Jesus
Christ
which
is
consubstantial
with
us
,
because
they
eat
an
inanimate
Azyme
.
Their
Sacrament
is
not
indeed
a
Sacrament
,
differing
so
greatly
from
the
Truth
.
You
partake
Nicetas
,
of
an
inanimate
Azyme
,
you
offer
to
God
an
Azyme
,
being
the
dead
Bread
of
the
Jews
;
You
are
fed
from
the
Hebrews
Table
,
and
not
from
the
living
and
rational
Table
of
the
Lord
.
You
communicate
with
the
Jews
,
Cerularius
,
you
eat
a
dead
Lump
,
Armenians
,
you
receive
an
Azyme
,
you
offer
an
Azyme
,
being
dead
Flesh
,
whereas
Jesus
Christ
has
given
his
Mystery
,
with
perfect
Bread
.
You
offer
in
Sacrifice
to
God
the
Azyme
,
the
dead
or
unleavened
Bread
of
the
Jews
,
which
you
eat
as
a
Figure
of
the
true
and
living
Flesh
of
our
Lord
You
say
that
the
Apostles
receiv'd
the
Azymes
of
Jesus
Christ
,
and
that
they
left
'em
to
you
▪
for
the
celebrating
of
the
Mystery
as
a
representation
of
the
Body
of
Jesus
Christ
,
John
Citrius
We
offer
in
Sacrifice
leavened
Bread
for
the
Body
of
our
Lord
,
Antioch
,
the
Leaven
stands
for
the
Soul
,
and
the
Salt
for
the
Understanding
Jesus
Christ
gave
not
to
his
Disciples
an
Azyme
,
but
Bread
when
he
said
,
Behold
the
Bread
which
I
give
you
.
Eucharist
is
to
us
in
the
stead
of
Jesus
Christ
,
When
you
break
the
Holy
Bread
,
or
receive
it
,
you
are
not
concerned
at
the
Crums
falling
down
on
the
Ground
.
Neither
are
you
more
careful
when
you
wipe
the
Dishes
after
an
undecent
manner
,
with
the
Leaves
of
Palm-trees
,
or
Brushes
made
with
Hogs-bristles
.
Some
among
you
gather
up
the
Body
of
Christ
with
so
great
irreverence
that
you
fill
boxes
with
it
,
and
to
prevent
the
scattering
of
the
Crums
,
press
them
down
with
your
hands
.
They
eat
likewise
what
is
left
of
the
Oblation
after
the
same
manner
as
common
Bread
,
and
sometimes
so
much
of
it
,
till
they
glut
themselves
with
it
,
and
what
they
cannot
eat
they
bury
under
Ground
,
or
throw
it
into
Wells
.
Greeks
;
To
bury
as
some
are
said
to
do
,
or
put
it
in
Bottles
,
or
scatter
it
about
,
is
certainly
a
great
neglect
,
and
sign
,
that
such
have
not
the
fear
of
God
before
their
eyes
.
For
the
Holy
and
Divine
Mysteries
are
the
Faith
of
Christians
.
are
these
those
great
and
excellent
things
you
speak
of
,
to
place
the
Oblation
on
the
Altar
in
so
great
a
quantity
,
that
neither
the
Ministers
nor
People
,
can
devour
it
,
but
you
must
bury
it
,
or
throw
it
into
Wells
made
for
that
purpose
?
Humbert
,
At
Easter
when
the
People
receive
the
Communion
,
they
provide
abundance
of
Bread
,
and
consecrate
it
all
;
and
because
the
heaps
which
are
left
,
cannot
be
kept
,
they
bury
them
.
Erinis
,
had
no
sooner
received
the
Holy
Communion
,
but
she
brought
it
up
again
by
reason
Erin
.
chap.
17.
p.
2●0
.
of
the
weakness
of
her
stomach
,
and
that
the
Greek
Priest
,
who
gave
it
her
before
he
confessed
her
,
did
not
scruple
to
take
up
what
she
had
vomited
and
bury
it
,
together
with
the
Sacred
Particles
at
the
foot
of
his
Altar
,
for
which
fact
he
was
blam'd
by
the
other
Papa's
,
who
would
have
him
bury
it
on
the
Sea-shore
,
judge
then
,
how
great
is
the
ignorance
of
these
Greek
Priests
,
and
how
great
our
Saviour's
patience
to
bear
this
?
He
undoubtedly
saw
all
these
disorders
and
indignities
he
was
to
suffer
,
when
he
instituted
this
Divine
Sacrament
.
That
their
Priests
following
the
Custom
of
the
Jews
,
let
their
Beards
grow
,
which
are
all
over
wet
with
the
Lord's
Blood
when
they
drink
.
Arcudius
The
Greek
Priests
receive
the
very
undecently
,
for
taking
the
consecrated
Bead
they
grasp
it
close
in
their
hands
,
and
so
lift
it
up
on
their
heads
,
(
I
suppose
they
do
this
as
a
sign
of
Honour
and
Veneration
)
and
having
eaten
the
and
recited
some
Praises
,
they
lift
up
their
hands
to
their
heads
and
stroke
them
,
for
it
commonly
happens
that
some
Crums
stick
thereon
.
As
soon
as
they
have
drank
the
Blood
,
they
do
not
scruple
to
wipe
their
Beards
with
their
hands
,
or
handkerchiefs
,
as
if
they
had
drank
common
Wine
;
and
forasmuch
as
they
let
their
Beards
grow
,
and
never
cut
their
Moustaches
,
it
frequently
happens
that
drops
of
Blood
fall
from
them
on
the
Holy
Vestments
,
or
Altar
,
and
not
seldom
on
the
Ground
.
That
the
Rubrick
of
their
Liturgy
deceives
them
,
and
that
these
words
should
be
corrected
,
after
the
Priest
has
wiped
his
lips
and
the
brims
of
the
Sacred
Chalices
,
with
the
Veyl
he
has
in
his
hands
,
he
calls
the
Deacon
.
Sacranus
That
they
give
the
Communion
to
the
People
in
nasty
wooden
Spoons
,
and
wipe
off
the
Crums
which
stick
thereon
with
a
cloth
,
letting
them
fall
on
the
Ground
.
That
those
to
whom
these
mischances
happen
are
not
to
be
blamed
,
because
these
things
are
usual
;
Multa
enim
ejusmodi
saepe
accidunt
.
Peter
,
Let
your
Conversation
be
honest
among
the
Gentiles
,
that
whereas
they
speak
ill
of
you
as
of
evil
doers
,
they
may
glorifie
God
speaks
here
of
the
false
Accusations
of
the
Heathens
,
and
if
you
would
know
the
particulars
thereof
,
read
what
Bishop
of
has
written
touching
the
Martyrs
and
you
will
be
perfectly
informed
.
This
in
few
words
is
an
account
thereof
.
The
having
taken
some
Slaves
belonging
to
the
Christian
Catecumenists
,
used
great
violence
towards
them
to
make
them
confess
the
Christians
Mysteries
,
and
the
Slaves
not
knowing
what
to
say
to
please
those
that
so
rudely
handled
them
,
remembred
they
heard
their
Masters
relate
that
the
Holy
Communion
was
the
Body
and
Blood
of
Christ
,
imagining
that
't
was
,
Flesh
and
Blood
.
Whereupon
they
taking
this
as
if
the
Christians
were
wont
REALLY
to
eat
and
drink
human
Flesh
and
Blood
made
report
hereof
to
all
the
other
and
by
torments
forced
the
Martyrs
,
to
confess
it
.
But
afterwards
very
pertinently
demanded
of
them
,
how
they
could
imagine
People
who
out
of
Devotion
did
abstain
from
eating
Flesh
(
whose
use
was
permitted
them
,
)
should
do
any
such
thing
.
That
the
Holy
Communion
did
in
effect
consist
of
Flesh
and
Blood
,
and
that
the
Christians
did
really
do
this
.
in
effect
and
reality
in
effect
and
reallity
Nicetas
Choniatus
The
Question
was
whether
the
Sacred
Body
of
Jesus
Christ
which
we
receive
,
be
incorruptible
,
such
as
it
has
been
since
his
Passion
and
Resurrection
,
or
corruptible
as
it
was
before
his
Passion
.
Nicetas
,
asserted
that
it
was
incorruptible
,
because
that
the
Participation
of
the
Divine
Mysteries
is
an
acknowledgment
,
and
commemoration
that
our
Lord
died
and
rose
again
for
us
,
(
as
teaches
the
great
Divine
so
that
whatsoever
part
we
receive
,
we
receive
intirely
that
which
handled
,
and
that
he
is
as
it
were
eaten
after
his
Resurrection
,
according
to
these
following
words
of
Saint
O
wonderful
!
he
that
sits
at
the
right
hand
of
the
Father
,
is
found
in
the
hands
of
sinners
;
and
in
another
place
,
Jesus
Christ
is
a
fruit
which
budded
in
the
Law
,
ripened
in
the
Prophets
,
and
was
eaten
after
its
Resurrection
,
and
he
tells
us
afterwards
,
this
is
no
other
Body
than
that
which
was
too
strong
for
death
,
and
which
began
our
Life
.
For
as
a
little
Leaven
leavens
the
whole
Lump
according
to
the
saying
of
the
Apostle
,
so
likewise
this
Body
which
God
has
made
immortal
,
being
in
our
Body
changes
and
converts
it
wholly
into
it self
;
some
likewise
alledged
these
words
of
that
great
light
of
the
Church
,
we
receive
the
Sacred
Body
of
the
Lord
intirely
and
his
precious
Blood
after
the
same
manner
,
although
we
receive
but
one
part
of
it
,
for
it
is
divided
indivisibly
into
all
by
reason
of
the
mixture
.
they
asserted
after
St.
that
our
Saviour
was
in
Heaven
and
on
Earth
,
and
after
that
he
was
distributed
wholly
and
intirely
to
all
,
that
is
to
say
,
they
taught
the
real
Presence
.
that
is
to
say
and
that
it
overthrew
the
whole
Foundation
of
those
Hereticks
,
which
was
,
that
the
only
represented
our
Saviour
Christ
in
a
State
of
Death
,
whence
they
concluded
he
was
in
it
only
in
a
State
of
Death
,
in
taking
for
their
Principle
that
he
was
therein
such
,
as
he
is
represented
.
that
he
is
really
in
it
such
as
he
is
therein
represented
.
The
Catholicks
,
Arnaud
,
overthrew
the
Foundation
of
the
Hereticks
,
by
a
Passage
of
Saint
s
,
in
which
this
holy
man
affirms
that
the
is
the
Confession
of
Jesus
Christ
dead
and
risen
for
us
.
Whence
they
rightly
concluded
that
he
was
then
in
it
in
a
State
of
Resurrection
,
and
consequently
in
an
incorruptible
State
.
That
't
is
an
easie
matter
to
conclude
that
according
to
these
Catholicks
,
Jesus
Christ
was
really
present
in
the
but
't
is
a
hard
matter
to
divine
by
what
means
Mr.
has
concluded
he
was
not
in
it
.
BUT
how
Arnaud
,
)
can
Mr.
know
what
they
have
said
,
or
not
said
?
Will
he
pretend
that
all
the
reasonings
of
these
Persons
are
contain'd
in
the
short
account
this
Historian
gives
us
of
this
Debate
.
have
expresly
said
,
what
Mr.
blames
them
for
not
saying
.
For
have
they
not
expressed
this
clearly
in
these
Words
,
that
whatsoever
part
we
receive
of
the
we
receive
intirely
Jesus
Christ
himself
whom
handled
,
because
we
eat
him
after
his
Resurrection
,
which
they
confirmed
by
divers
Passages
of
the
Fathers
,
and
amongst
the
rest
by
that
of
St.
O
wonderful
!
He
that
sits
at
the
right
hand
of
the
Father
is
found
in
the
hands
of
sinners
.
he
is
as
it
were
eaten
,
It
is
as
a
Seal
which
imprints
its
form
on
the
matters
which
receive
it
,
and
which
yet
remain
one
,
after
this
Communication
,
without
being
diminished
or
changed
into
those
things
which
receive
the
Impression
,
altho
several
in
number
.
Even
as
one
voice
alone
uttered
by
a
Person
,
and
cast
forth
into
the
Air
,
remains
wholly
intire
in
him
that
utters
it
,
and
yet
is
carried
wholly
intire
in
the
Air
to
the
ears
of
them
which
hear
it
,
without
any
of
the
hearers
receiving
more
or
less
,
but
it
remains
indivisible
and
wholly
intire
in
all
,
when
they
should
be
several
thousands
in
number
,
altho
it
be
but
one
Body
,
for
a
voice
is
nothing
else
but
verberated
Air.
Let
no
one
then
doubt
but
that
after
the
Holy
Sacrifice
and
Resurrection
of
the
incorruptible
and
immortal
Body
of
our
Lord
,
and
his
holy
and
living
Blood
are
applied
to
the
Anti-Types
by
their
Consecration
,
but
that
they
do
I
say
as
much
imprint
his
proper
virtue
,
as
the
things
I
offered
by
way
of
example
do
,
and
that
he
fully
and
intirely
exists
in
them
.
that
't
is
not
changed
are
applied
to
the
Anti-Types
Which
things
being
alledged
by
these
,
and
they
producing
several
other
Testimonies
of
the
Church
,
the
others
replied
on
the
contrary
,
That
the
Mystery
is
not
an
acknowledgment
of
the
Resurrection
,
but
only
a
Sacrifice
,
and
consequently
is
corruptible
,
being
without
Soul
or
Understanding
,
and
that
the
Communicant
does
not
receive
Jesus
Christ
intire
,
but
in
part
.
For
were
it
,
incorruptible
,
it
would
be
indued
with
Spirit
,
it
would
be
alive
,
it
could
neither
be
touched
,
seen
,
nor
chewed
with
the
Teeth
,
and
in
its
cutting
it
would
be
insensible
of
pain
.
Paul
,
For
we
being
many
are
one
Bread
and
one
Body
;
for
we
are
all
partakers
of
that
one
Bread
.
That
here
I
am
at
variance
with
my
Master
Glycas
,
We
know
dear
Brother
,
that
some
suffering
themselves
to
be
too
much
led
away
by
their
own
reasonings
,
do
raise
doubts
concerning
the
nature
of
the
immaculate
Mysteries
,
sometimes
maintaining
the
to
be
incorruptible
,
seeing
it
communicates
to
us
the
life
immortal
,
and
othertimes
affirming
it
is
corruptible
,
because
we
chew
it
with
the
teeth
and
eat
it
.
They
assert
likewise
several
other
things
according
to
their
own
fancy
,
and
as
it
were
,
making
a
sport
and
jest
of
these
serious
things
.
But
as
for
your
part
,
dear
Brother
,
follow
not
their
example
,
trouble
not
your self
with
examining
the
Mysteries
,
lest
that
curiously
enquiring
whether
the
Holy
Communion
be
above
corruption
,
or
whether
it
lasts
but
for
a
time
,
in
trusting
too
much
to
your self
you
exceed
the
bounds
of
Truth
.
For
these
kind
of
things
are
to
be
believed
,
not
questioned
.
And
let
not
your
reason
make
you
so
much
a
Sceptick
as
not
to
reject
one
of
these
Opinions
as
impious
,
and
hold
the
other
.
For
in
examining
them
you
will
find
they
may
be
both
maintain'd
in
a
Catholick
sence
.
The
Bread
of
the
Prothesis
,
is
that
very
Flesh
of
our
Saviour
that
was
crucifi'd
at
the
time
of
his
Passion
,
and
laid
in
the
Sepulchre
.
Which
manifestly
appears
by
what
our
Lord
said
to
his
Apostles
when
he
instituted
the
Mysteries
of
the
New
Testament
;
for
in
giving
'em
to
them
,
he
said
,
take
eat
,
this
is
my
Body
which
is
broken
for
you
for
the
remission
of
sins
.
Consider
,
that
if
the
Flesh
of
our
Lord
had
not
been
corruptible
it
would
not
have
been
subject
to
the
corruption
of
Death
.
For
that
which
is
incorruptible
,
is
above
all
corruption
.
The
Bread
then
of
the
Prothesis
is
subject
to
corruption
,
as
being
the
real
Flesh
of
Jesus
Christ
,
which
is
cut
,
and
chewed
with
the
teeth
,
for
were
it
incorruptible
it
could
be
neither
cut
nor
eaten
;
moreover
be
not
troubled
at
this
saying
,
nor
think
it
hard
and
insupportable
,
for
although
we
speak
to
you
of
corruption
in
this
divine
and
dreadful
Cummunion
,
yet
is
it
in
fine
attended
with
incorruption
.
For
the
Flesh
of
our
Lord
after
it
had
yielded
to
death
,
and
was
laid
in
the
Sepulchre
,
was
not
corrupted
according
to
the
saying
of
the
Prophet
,
Thou
wilt
not
suffer
thy
Holy
One
to
see
corruption
,
for
being
preserved
by
the
Divinity
it
remain'd
incorruptible
.
So
likewise
the
Bread
of
the
Prothesis
after
it
has
been
chewed
with
the
teeth
,
and
descended
into
the
Stomach
as
in
a
Sepulchre
,
returns
to
the
state
of
incorruption
according
to
being
united
to
the
Substance
of
the
Soul
.
And
therefore
those
that
depart
this
life
,
if
they
have
participated
of
the
Holy
Mysteries
of
our
Lord
with
a
pure
conscience
,
are
taken
up
by
Angels
by
means
of
what
they
have
received
,
as
say's
Saint
That
a
man
need
but
only
read
these
words
,
that
the
Bread
which
is
offered
on
the
Altar
is
that
very
Flesh
of
Christ
which
was
crucifi'd
and
buried
,
to
explode
the
vain
Arguments
of
Mr.
and
that
a
man
who
undertakes
to
argue
against
such
an
Evidence
deserves
not
to
be
heard
.
That
he
is
Jesus
Christ
himself
,
who
suffer'd
death
for
us
That
it
is
the
Body
it self
of
Jesus
Christ
.
he
himself
Sedulius
,
Cesarius
,
Fulgentius
,
Ephraim
,
Valerian
,
Zonarus
,
(
the
Bread
is
the
very
Flesh
it self
of
Jesus
Christ
which
has
been
sacrific'd
for
us
)
Every
Proposition
Occam
,
in
which
the
Body
of
Jesus
Christ
is
said
to
be
Bread
,
is
impossible
.
This
Proposition
,
Bellarmin
,
that
the
Bread
is
the
Body
of
Jesus
Christ
,
if
it
be
not
taken
Figuratively
and
in
this
sence
,
that
the
Bread
signifies
the
Body
of
Jesus
Christ
,
is
wholly
absurd
and
impossible
,
for
the
Bread
cannot
be
the
Body
of
Jesus
Christ
.
the
same
of
Flesh
Zonarus
abuses
the
word
corruption
and
extends
this
Term
to
all
the
changes
that
happen
to
the
Body
of
Jesus
Christ
,
not
in
it self
but
in
respect
of
the
Vayl
which
covers
it
.
that
the
Bread
is
subject
to
corruption
,
as
being
the
true
Flesh
of
Jesus
Christ
.
in
Trullo
;
The
Divine
Mysteries
,
I
mean
the
Bread
and
Wine
,
do
represent
to
us
the
Body
and
Blood
of
our
Lord
,
for
in
giving
the
Bread
to
his
Disciples
,
he
said
to
them
,
take
eat
this
is
my
Body
,
and
in
delivering
the
Cup
,
he
said
,
drink
ye
all
of
it
,
this
is
my
Blood
.
Seeing
then
the
Lord
in
his
Divine
Passion
,
after
he
had
poured
out
his
Blood
,
caused
to
flow
from
his
Side
pierced
with
a
Spear
,
not
only
Blood
,
but
likewise
Water
,
the
Church
has
therefore
thought
it
necessary
to
mingle
Water
with
the
Wine
in
the
Holy
Mysteries
.
This
is
my
Body
,
this
is
my
Blood
,
This
Bread
represents
my
Body
,
this
Cup
my
Blood
This
is
my
Body
,
this
is
my
Blood
.
present
,
give
,
communicate
This
is
my
Body
,
this
is
my
Blood
.
This
is
my
Body
,
this
is
my
Blood
.
This
is
my
Body
,
this
is
my
Blood
,
That
Reason
rejects
this
as
a
silly
extravagancy
.
Thomas
Aquinas
That
we
are
nourished
,
not
with
the
Body
of
Jesus
Christ
,
but
after
another
manner
known
only
to
God
,
Arnaud
.
It
is
indeed
a
real
truth
,
that
the
Greeks
take
little
notice
of
these
Philosophical
Consequences
speaks
occasionally
of
a
Body
in
two
places
,
and
of
Accidents
without
a
Subject
,
the
Archbishop
of
does
the
same
,
but
both
one
and
the
other
of
these
do
this
by
constraint
.
Fathers
,
I
should
substitute
the
of
those
times
,
for
't
is
certain
that
all
these
Christians
believed
Transubstantiation
,
as
we
do
,
and
yet
take
no
notice
of
all
these
difficulties
which
Mr.
s
head
is
full
of
that
they
observe
the
same
silence
in
all
the
Questions
and
difficulties
which
the
propose
against
the
Trinity
,
the
Person
of
the
Holy
Spirit
,
and
the
satisfaction
of
Christ
,
altho
these
difficulties
are
as
obvious
and
sensible
as
those
alledged
against
the
real
Presence
.
That
they
stifle
and
drown
all
humane
thoughts
in
the
absolute
certainty
of
the
Word
of
God
,
and
infallible
Authority
of
his
Church
.
That
reason
it self
shews
us
we
must
not
disown
certain
and
undoubted
Truths
under
pretence
,
they
appear
contrary
amongst
themselves
on
weak
conjectures
;
but
the
certainty
of
these
Truths
should
make
us
conclude
touching
the
falsity
of
these
Reasonings
and
pretended
Contrarieties
.
It
is
,
as
certain
a
Truth
as
any
thing
of
this
kind
can
be
,
that
the
and
other
Eastern
Churches
do
believe
the
real
Presence
and
Transubstantiation
,
and
there
is
nothing
but
may
be
called
in
question
upon
the
same
grounds
,
if
we
may
doubt
of
the
consent
of
all
the
Churches
with
the
Church
of
in
this
Doctrine
.
This
is
another
Truth
,
that
the
take
little
notice
of
the
Philosophicl
Consequences
.
Greeks
do
believe
Perp.
cap.
8.
pag.
442.
Edit.
7.
Bessarion
,
Emanuel
Calecas
,
Plusiadenus
,
Cyrillus
,
Berrhea
Christopher
Angelus
George
Felavius
The
Priest
carrying
in
his
hands
the
Holy
Things
,
draws
near
to
the
People
and
stops
at
the
door
of
the
Sanctuary
,
where
at
once
he
distributes
to
every
one
the
Body
and
Blood
of
our
Lord
,
that
is
to
say
,
Bread
and
Wine
mixed
,
saying
,
this
Servant
of
God
receives
,
in
the
Name
of
the
Father
,
Son
,
and
Holy
Ghost
,
for
the
Remission
of
his
Sins
,
Amen
.
Metrophanus
Critopulus
of
the
Lord's
Supper
That
the
consecrated
Bread
is
truly
the
Body
of
Christ
,
and
the
Wine
undoubtedly
his
Blood
,
but
the
manner
,
of
this
change
is
unknown
and
unintelligible
to
us
.
For
the
Understanding
of
these
things
is
reserved
for
the
Elect
in
Heaven
,
to
the
end
we
may
obtain
the
more
favour
from
God
by
a
Faith
void
of
curiosity
.
Those
that
seek
after
the
reason
of
all
things
overthrow
Reason
and
corrupt
Knowledge
,
according
to
the
Observation
of
seeing
then
this
Mystery
is
really
the
Body
and
Blood
of
Jesus
Christ
,
't
is
therefore
very
pertinently
called
by
Saint
a
remedy
against
Mortality
,
a
Medicine
that
purifies
us
,
and
an
Antidote
which
preserves
us
from
Death
,
and
makes
us
live
in
God
by
Jesus
Christ
.
That
the
Bread
is
the
Body
of
Christ
John
,
If
you
eat
not
the
Flesh
of
the
Son
of
Man
,
and
drink
his
Blood
,
you
will
have
no
life
in
you
.
That
they
believe
,
according
to
the
Doctrine
of
the
first
Oecumenical
Council
,
that
the
Mystery
being
reserved
,
remains
still
a
Holy
Mystery
,
and
never
loses
the
vertue
it
once
received
.
For
as
Wool
,
being
once
dyed
,
keeps
its
colour
;
so
the
Sanctification
remains
in
these
Mysteries
ever
indelible
,
and
as
the
remains
which
are
taken
off
the
King's
Table
are
always
the
remains
of
the
King's
Table
while
they
last
,
altho
kept
several
years
,
so
it
cannot
be
but
that
the
remains
of
this
Holy
Mystery
,
are
the
remains
of
the
Body
and
Blood
of
Christ
.
the
remains
of
the
Body
and
Blood
of
Christ
,
That
the
Body
and
Blood
of
our
Lord
Jesus
Christ
with
his
Soul
and
Divinity
,
are
really
,
truly
,
and
substantially
,
in
the
Holy
Sacrament
of
the
and
that
there
is
made
a
Conversion
of
the
whole
Substance
of
Bread
into
the
Body
,
and
of
the
whole
Substance
of
Wine
into
the
Blood
,
which
Conversion
the
Catholick
Church
calls
Transubstantiation
.
When
I
enter
into
a
Church
of
the
Syropulus
,
I
adore
not
the
Image
of
any
Saint
,
because
I
know
not
any
one
of
them
that
I
see
.
They
blaspheme
,
Russians
)
against
the
Churches
Saints
,
who
lived
in
the
Communion
,
and
Obedience
of
the
Roman
Church
.
In
the
Invocation
of
Saints
,
Scarga
,
they
are
guilty
of
several
absurdities
.
William
Postel
,
call
the
Western
People
that
are
subject
De
Repub.
Turcor
.
pag.
Sieur
Bénard
.
lib.
cap.
24.
to
the
Church
of
grand
Idolaters
,
because
we
have
Statues
erected
.
They
have
no
other
Images
in
their
Churches
,
Sieur
Benard
,
than
the
Crucifix
,
the
Virgin
the
Evangelist
,
and
Saint
which
are
Painted
in
Tables
.
They
teach
,
Richard
;
that
carved
Images
are
Idols
,
and
that
't
is
unlawful
to
worship
any
others
than
those
which
are
painted
.
That
they
will
not
suffer
a
carved
Image
of
our
Saviour
to
be
set
up
in
their
Churches
.
Sieur
de
la
Boulay
le
Goux
viz.
that
they
suffer
no
other
Images
but
those
that
are
painted
against
the
Walls
,
their
reason
being
,
that
carved
Images
are
forbid
in
his
Law
Nicholas
de
Nicolai
They
suffer
no
carved
Images
in
their
Churches
,
only
Table-Pieces
.
Change
,
Mutation
,
Conversion
a
Change
of
Substance
,
Transubstantiation
.
Metrophanus
Critopulus
Zacharias
Gerganus
MONSIEUR
Spanheim
Metrophanus
Critopulus
Monsieur
Oosterwieck
I
desire
to
know
the
Opinion
of
the
Greek
Church
touching
these
Articles
of
the
Christian
Faith
.
Of
the
Sacrifice
of
the
Mass
,
to
wit
,
whether
Christ
be
corporally
present
in
the
Sacrament
.
We
call
the
Lord's
Supper
a
Sacrifice
,
but
a
Sacrifice
that
is
spiritual
and
commemorative
;
spiritual
as
having
nothing
of
carnal
in
it
,
according
to
that
of
our
Saviour
,
the
words
which
I
speak
to
you
are
Spirit
and
Life
.
Commemorative
,
as
being
perform'd
in
remembrance
of
the
Sacrifice
once
offer'd
on
the
Cross
,
according
to
that
other
expression
of
our
Saviour
,
do
this
in
remembrance
of
me
.
Which
is
what
is
taught
by
Saint
and
the
whole
Church
,
saying
,
this
is
done
in
remembrance
of
what
was
done
then
,
do
this
say's
our
Saviour
in
remembrance
of
me
.
We
offer
not
any
other
Sacrifice
,
as
did
heretofore
the
High
Priest
,
under
the
Old
Testament
;
but
we
offer
every
day
the
same
,
or
to
speak
better
we
commemorate
this
Sacrifice
.
But
we
never
believed
Christ
was
bodily
present
in
the
Mystery
.
Whether
we
may
pray
to
Angels
,
or
the
Virgin
and
religiously
worship
them
;
and
whether
we
must
believe
the
Bread
to
be
transubstantiated
in
the
Sacrament
.
I
declare
there
are
none
of
these
things
to
be
believed
,
for
I
may
not
believe
the
Doctrines
of
men
,
before
those
of
Christ
and
his
Apostles
.
And
I
an
Archimandrite
Abbot
of
am
of
the
same
mind
in
all
things
here
above
contained
with
the
most
holy
and
prudent
Metropolitain
of
and
all
according
to
what
he
has
declared
.
Benjamin
Woodroff
The
different
use
of
the
Mystery
of
the
having
produced
different
Sentiments
,
some
celebrating
it
with
unleavened
Bread
,
others
with
that
which
is
leavened
and
kneaded
,
some
believing
it
to
be
only
a
Sign
,
others
that
the
Bread
is
changed
and
alter'd
by
the
Word
.
Those
that
believe
the
change
are
the
Western
People
,
which
administer
this
Sacrament
according
to
the
Doctrine
of
the
Church
,
and
all
the
rest
hold
the
Sign
except
the
Eastern
People
;
For
the
Eastern
Church
differs
from
both
these
,
and
yet
teaches
a
Doctrine
that
is
easie
,
full
of
piety
,
and
free
from
contradiction
.
She
affirms
then
that
the
Bishop
,
or
Priest
,
in
the
Divine
Service
holds
the
place
of
Christ
,
making
the
Propitiation
for
the
sins
of
the
People
,
and
that
by
the
Holy
Invocation
of
God's
Name
,
and
mention
of
the
Divine
Words
of
our
Saviour
,
the
spiritual
Grace
descends
that
sanctifies
the
Bread
and
Wine
,
and
changes
them
,
not
into
the
sensible
,
but
spiritual
Body
of
Jesus
Christ
.
And
as
to
those
that
assert
the
Substance
of
Bread
and
Wine
is
changed
into
the
natural
Flesh
of
Jesus
Christ
,
if
they
understand
hereby
a
supernatural
change
after
a
spiritual
manner
,
those
that
do
thus
speak
,
concur
in
their
Opinion
with
the
Eastern
Church
.
But
seeing
they
will
have
this
to
be
sensibly
effected
,
our
Church
does
therein
disagree
with
them
,
altho
they
have
recourse
to
another
way
of
speaking
,
in
telling
us
of
Accidents
and
Species
,
and
such
like
things
,
which
none
of
the
Ancients
ever
thought
of
,
much
less
mention'd
.
For
the
Fathers
of
the
Eastern
Church
have
been
ever
averse
to
Novelties
and
Contentions
,
which
tend
to
the
ruine
of
Souls
,
not
only
detesting
those
Doctrines
which
are
heretical
,
and
divide
the
Church
,
but
which
,
in
disturbing
its
Peace
,
eclipse
its
Glory
.
Doctour
of
Divinity
in
the
Eastern
Church
.
MATTHEW
Caryophilus
Leo
Allatius
Zacharias
Gerganus
;
Allatius
Serpent
,
Basilisk
,
Wolf
,
the
Devil's
Instrument
,
worse
than
the
Devil
himself
,
a
Lutheran
.
The
Holy
Communion
consists
of
two
Substances
,
the
one
visible
,
and
th'
other
invisible
,
the
visible
Substance
is
the
Bread
and
Wine
,
the
invisible
Substance
is
the
Word
of
Christ
,
This
is
my
Body
,
this
is
my
Blood
.
invisible
Substance
This
is
my
Body
invisible
Substance
This
is
my
Body
That
the
Laity
which
communicate
but
of
one
only
kind
,
receive
an
imperfect
Communion
,
This
is
an
impious
Doctrine
of
the
Papist
and
of
which
Pope
has
been
the
first
Author
,
that
where
the
Body
of
Christ
is
,
there
is
likewise
his
Blood
,
and
for
this
reason
it
is
not
necessary
that
the
Laity
receive
the
Communion
under
both
kinds
.
Cyrillus
Lucar
John
Calvin
he
relates
this
whole
Story
chiefly
upon
the
credit
of
made
it
his
business
to
inform
himself
,
and
being
a
ought
sooner
to
be
believed
than
Ministers
,
and
especially
than
who
is
one
of
the
most
passionate
Ministers
,
and
least
sincere
Writers
he
ever
read
.
Arnaud
,
has
taken
special
care
to
inform
himself
.
He
was
a
Greek
by
Nation
,
De
perpetua
consensione
The
Roman
Prelate
is
independent
,
he
judges
all
the
World
,
and
is
judged
of
none
,
we
must
obey
him
altho
he
governs
unjustly
,
he
gives
Laws
,
but
receives
none
,
and
changes
them
when
he
pleases
,
he
makes
Magistrates
,
determins
Points
of
Faith
,
and
orders
as
seems
good
to
him
the
greatest
Affairs
in
the
Church
.
If
he
would
err
,
he
cannot
;
for
he
cannot
be
deceived
himself
,
neither
can
he
deceive
others
,
and
when
an
Angel
should
affirm
the
contrary
,
being
guarded
,
as
he
is
with
the
Authority
of
Christ
,
he
cannot
change
.
Chytreus
,
Creygton
Lyers
,
Blockheads
,
Hellish
,
and
impudent
Persons
,
That
Hereticks
must
be
exterminated
and
punished
,
and
if
obstinate
,
put
to
death
and
burnt
,
He
acknowledged
the
difference
betwixt
having
the
Word
of
God
for
ones
Rule
,
and
following
the
Fancies
and
Opinions
of
men
,
the
difference
between
building
a
man's
Faith
on
the
Foundation
of
Christ
,
and
on
Hay
or
Stubble
.
Metrophanus
Critopulus
That
the
Holy
Spirit
proceeds
from
the
Father
by
the
Son
,
and
that
Baptism
is
absolutely
necessary
for
our
Communion
with
Christ
,
Arnaud
,
That
Piety
could
not
subsist
with
so
damnable
Hypocrisie
.
Judge
not
,
say's
our
Lord
,
that
ye
be
not
judged
,
for
with
what
Judgment
you
judge
ye
shall
be
judged
,
and
with
what
measure
you
meet
,
it
shall
be
measured
to
you
again
art
thou
that
judgest
another
man's
servant
?
Arnaud
,
That
he
was
a
damnable
Hypocrite
,
That
the
advantagious
Judgment
we
make
of
this
Person
shews
,
that
our
Sect
has
no
true
Principle
of
Religion
.
That
the
Spirit
which
animates
us
,
is
rather
a
Spirit
of
Faction
,
and
a
Cabal
against
the
Catholick
Church
,
than
a
Spirit
of
Zeal
for
the
establishment
of
true
Piety
.
who
were
accused
to
be
seditious
Persons
and
Innovators
,
that
made
it
their
business
to
disturb
the
Publick
Peace
to
bless
them
that
curse
us
,
and
pray
for
them
that
despitefully
use
us
.
a
Mystery
of
Iniquity
Had
they
said
Arnaud
,
that
they
had
obliged
him
to
make
a
Declaration
of
his
Faith
agreeable
to
their
Doctrine
.
Had
they
said
,
they
had
in
fine
obliged
him
.
confounded
be
all
they
that
offer
unleavened
Bread
in
the
Sacrifice
,
Thomas
à
Jesu
That
it
has
been
ever
thought
fitting
,
to
permit
the
Schollars
of
the
Seminary
at
to
take
Orders
,
when
in
from
the
hands
of
Schismatical
Bishops
,
it
being
necessary
to
use
this
Indulgence
or
Dispensation
;
to
the
end
the
Patriarchs
may
not
scruple
to
promote
them
to
Bishopricks
;
and
likewise
,
that
,
they
being
Bishops
,
may
provide
the
Churches
in
their
Diocesses
with
Catholick
Curats
.
vir
probus
&
Catholicus
Timotheus
,
Anthimus
,
Gregory
,
Athenasius
,
Patelar
,
Patriarch
of
excommunicates
once
a
year
on
Holy
Thursday
,
all
other
Sects
,
not
excepting
the
pii
homines
,
zealous
and
pious
People
,
and
especially
to
the
Prelate
,
by
whose
means
they
avoid
the
like
Tempests
,
and
secure
their
Church
.
by
Promises
,
or
Threatnings
But
that
at
length
finding
he
kept
a
correspondence
both
with
Calvinists
and
Catholicks
too
,
these
last
,
being
troubled
thereat
,
proceeded
to
threatnings
,
saying
,
they
would
never
suffer
that
Chair
to
be
defiled
with
the
Blasphemies
of
the
Calvinists
.
Canachio
Rossi
Turks
Cyrillus
Nathanael
Conopius
Villain
,
and
Murtherer
,
who
had
dishonoured
God's
Church
,
and
not
only
usurped
the
Throne
of
the
Holy
and
Lawful
Patriarch
,
but
likewise
put
him
to
death
.
Pilate
,
and
bidding
him
give
them
the
Body
that
they
might
bury
it
We
plainly
foresee
,
this
short
Confession
,
will
be
as
a
mark
of
contradiction
to
them
,
who
are
pleased
to
calumniate
and
persecute
us
.
Arnaud
,
openly
professes
to
hold
seven
.
They
are
called
Mysteries
improperly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Jeremias
Jeremias
?
Arcudius
not
only
teach
that
the
Cream
is
a
Sacrament
of
Tradition
;
but
that
he
passes
the
same
Judgment
on
all
the
rest
,
Baptism
and
the
Lord's
Supper
excepted
,
contrary
to
what
he
had
asserted
in
the
Seventh
Chapter
of
his
first
Answer
.
That
the
Souls
of
the
deceased
,
are
carried
immediately
into
a
State
of
Bliss
or
Misery
.
And
all
that
ever
treated
on
the
Opinions
of
the
affirm
,
they
admit
besides
Paradise
,
and
Hell
,
a
certain
dark
,
and
doleful
place
,
in
which
the
Souls
are
purged
after
this
life
.
Beatifick
Vision
That
the
Souls
of
the
Saints
,
receive
the
Bliss
prepared
for
them
,
and
those
of
sinners
,
their
punishments
,
and
that
it
only
remains
,
that
each
of
these
reassume
their
Bodies
,
after
which
,
the
Souls
of
the
Just
shall
enter
into
a
full
enjoyment
of
Happiness
with
their
Bodies
,
and
that
sinners
likewise
with
their
Bodies
,
&c.
shall
suffer
everlasting
punishments
.
We
must
know
that
the
Souls
of
the
Just
remain
in
certain
places
,
and
those
of
sinners
in
like
manner
separate
from
them
.
Those
rejoyce
upon
the
account
of
the
hope
of
Bliss
,
These
lament
in
expectation
of
their
torments
.
Joseph
Briennius
That
,
there
are
two
places
,
designed
for
the
entertainment
of
deceased
Souls
,
Heaven
for
the
Saints
,
and
the
Center
of
the
Earth
or
Hell
for
sinners
.
That
the
Saints
are
at
liberty
,
that
they
have
all
the
World
,
and
especially
the
Garden
of
for
their
abode
.
That
those
who
are
condemned
to
Hell
,
will
not
come
out
from
their
abode
,
till
the
day
of
Judgment
,
and
that
they
cannot
receive
the
least
beam
of
light
or
relaxation
.
For
,
the
Saints
will
not
enjoy
eternal
happiness
,
nor
sinners
suffer
their
everlasting
torments
,
before
the
last
Judgement
.
But
these
last
shall
be
shut
up
in
the
mean
time
in
dark
Prisons
,
under
the
custody
of
cruel
Devils
.
Sigismond
,
They
believe
not
there
is
any
Purgatory
,
but
hold
,
that
every
one
after
death
goes
to
the
place
he
deserves
,
good
People
into
a
place
of
Serenity
amongst
Angels
,
and
the
wicked
into
dismal
and
dark
shades
,
amongst
terrible
Devils
,
where
they
expect
the
last
Judgment
;
that
the
Souls
of
the
faithful
know
they
are
in
God's
favour
by
the
nature
of
the
place
they
are
in
,
and
by
the
presence
of
Angels
which
accompany
them
,
and
so
the
others
on
the
contrary
.
Goar
They
are
sung
as
sign
of
joy
,
that
those
who
remain
alive
,
may
rejoyce
,
in
that
the
defunct
,
has
happily
left
this
miserable
life
,
and
is
now
in
possession
of
Everlasting
Bliss
.
Beatifical
Vision
That
the
Souls
of
the
deceased
are
in
bliss
or
misery
,
and
assoon
as
ever
they
leave
their
Bodies
,
are
either
in
Heaven
,
or
Hell
,
That
every
one
is
judged
,
according
to
the
condition
he
is
in
at
the
hour
of
death
,
an
imagination
not
to
be
admitted
.
impious
and
wicked
Person
There
are
certain
Articles
produced
under
the
name
of
the
Patriarch
It
was
proposed
in
the
Synod
,
whether
they
should
be
received
and
held
for
pious
and
orthodox
Points
,
or
rejected
as
being
contrary
to
the
Doctrine
of
the
Eastern
Church
,
Cyrillus
Lucaris
That
there
have
been
some
Articles
produced
under
his
name
That
the
Holy
Spirit
proceeds
from
the
Father
by
the
Son
,
That
he
asserted
contrary
to
the
sence
of
the
Catholick
Church
the
Substantial
and
Eternal
Procession
of
the
Holy
Ghost
from
the
Father
and
the
Son
,
Paysius
Ligaridius
That
,
several
boubted
of
the
truth
of
this
Piece
,
and
that
should
it
be
true
,
yet
one
Swallow
does
not
make
a
Summer
That
he
saw
(
at
Mr.
s
a
Letter
written
in
Vulgar
Greek
,
from
which
disowned
the
pretended
Council
under
the
Patriarch
Farther
affirming
,
that
the
Subscriptions
were
counterfeit
,
and
particularly
his
.
That
this
Piece
was
contrived
by
a
Rascal
,
&c.
That
the
Patriarch
was
a
double
minded
man
,
yet
denied
what
was
printed
in
to
be
the
Act
he
signed
;
and
that
the
Prince
of
banished
the
Author
of
this
Impression
from
his
Territories
.
That
he
heartily
desired
the
Peace
of
the
two
Churches
,
Athan.
Rhetor
.
Presbyt.
Bisant
.
anti
patellar
.
Paris
as
much
as
any
of
his
Predecessors
,
but
if
the
Turk
,
under
whose
Empire
they
lived
,
knew
of
this
Affair
,
he
would
kill
'em
all
.
Yet
could
the
King
find
out
a
way
whereby
to
secure
them
from
this
danger
,
he
solemnly
protests
that
for
his
part
he
would
not
be
wanting
.
Cyrillus
Lucaris
Anathematised
be
who
teaches
and
believes
that
neither
the
Bread
of
the
Altar
,
nor
the
Wine
are
changed
,
by
the
Priests
Consecration
,
and
coming
down
of
the
Holy
Spirit
,
into
the
real
Body
and
Blood
of
Jesus
Christ
,
seeing
't
is
written
in
the
seventeenth
Article
of
his
Heretical
Doctrine
,
that
what
we
see
and
take
is
not
the
Body
of
Jesus
Christ
.
His
Doctrine
is
so
destructive
to
the
that
,
he
attributes
only
the
bare
Figure
to
it
,
as
if
we
were
still
under
the
Old
Law
of
Types
and
Shadows
.
For
he
denies
the
Bread
which
is
seen
and
eaten
,
becomes
after
Consecration
the
real
Body
of
Jesus
Christ
,
in
any
other
than
a
spiritual
manner
,
or
rather
by
imagination
,
which
is
the
highest
pitch
of
Impiety
.
For
Jesus
Christ
did
not
say
,
This
is
the
Figure
of
my
Body
,
but
this
is
my
Body
,
this
is
my
Blood
,
this
,
to
wit
,
that
which
was
seen
,
received
,
eaten
,
and
broken
after
it
was
blessed
and
sanctified
.
We
believe
that
the
second
Sacrament
,
which
the
Lord
has
instituted
,
is
,
that
,
which
we
call
the
for
in
the
Night
in
which
he
was
betrayed
,
taking
Bread
and
blessing
it
,
he
said
to
his
Apostles
,
take
eat
this
is
my
Body
;
and
taking
the
Cup
,
he
gave
thanks
and
said
,
drink
ye
all
of
this
,
this
is
my
Blood
which
is
shed
for
you
;
do
this
in
remembrance
of
me
.
And
Saint
adds
,
as
often
as
ye
shall
eat
of
this
Bread
,
and
drink
of
this
Cup
,
ye
shew
the
Lord's
death
.
This
is
the
plain
,
true
,
and
lawful
Tradition
,
of
this
admirable
Mystery
,
in
the
administration
and
understanding
of
which
,
we
confess
and
believe
a
real
,
and
certain
Presence
,
of
our
Lord
Jesus
Christ
,
to
wit
,
that
which
Faith
offers
and
gives
us
,
and
not
that
which
Transubstantiation
has
rashly
invented
and
teaches
.
For
we
believe
the
faithful
eat
the
Body
of
Jesus
Christ
in
the
Sacrament
,
not
in
a
sensible
chewing
of
him
with
the
teeth
,
in
the
Communion
,
but
in
communicating
by
the
sence
of
the
Soul
.
For
our
Lord's
Body
is
not
in
the
Mystery
,
what
our
eyes
behold
,
and
what
we
take
,
but
that
which
Faith
(
which
receives
after
a
spiritual
manner
)
presents
and
gives
us
.
Wherefore
,
it
is
certain
if
we
believe
,
we
eat
,
and
participate
;
but
if
we
believe
not
,
we
are
deprived
of
this
benefit
.
Our
Saviour's
Body
being
not
what
we
see
and
eat
,
but
that
which
our
Faith
does
spiritually
receive
,
a
rash
invention
is
changed
That
the
Word
is
not
the
expression
the
Lib.
4.
cap.
6.
pag.
commonly
use
for
the
explaining
of
Transubstantiation
.
Cyrillus
Lucaris
Allat
.
de
per.
Cons.
lib.
Lib.
4.
cap.
7.
pag.
Allat
.
de
Perpet
.
Cons.
lib
3.
cap.
Constantinople
:
But
he
was
put
by
,
being
hindred
by
the
People
.
When
I
was
at
which
was
in
the
year
was
then
Patriarch
of
it
,
who
in
token
of
Communion
with
the
Church
of
laid
his
hands
on
me
in
an
Assembly
of
Bishops
,
according
to
custom
,
as
being
a
Priest
of
the
Church
of
and
with
this
imposition
of
hands
gave
me
power
to
preach
in
Greek
in
all
the
Greek
Churches
within
his
Jurisdiction
.
Which
I
afterwards
did
very
often
,
according
as
occasion
offered
,
as
well
at
as
elsewhere
,
altho
the
Jesuits
seemed
to
be
very
much
displeased
thereat
.
I
preached
one
Sunday
to
the
English
,
another
in
French
for
the
next
Sunday
to
the
the
following
Sunday
in
Latin
to
the
Ambassadors
,
and
the
fifth
Sunday
in
Greek
in
the
Greek
Churches
.
Cabasilas
,
Germain
,
Simeon
Thessaloniensis
,
Jeremias
,
Theophylact
,
Euthymius
,
Nicholas
Methoniensis
,
Cabasilas
,
Simeon
Thessaloniensis
I
believe
and
confess
the
Bread
and
Wine
which
are
mystically
sacrificed
by
the
Christians
,
and
of
which
they
partake
in
their
Divine
Sacraments
.
I
believe
likewise
that
this
Bread
and
Wine
,
are
in
truth
the
Body
and
Blood
of
Christ
,
being
changed
intellectually
and
invisibly
by
his
Divine
Power
above
all
natural
conception
,
he
alone
knowing
the
manner
of
it
.
Nicetas
Choniatus
He
should
have
been
condemned
for
an
Heretick
that
introduced
Novelties
,
all
the
rest
silenced
by
his
example
,
to
the
end
the
Mystery
may
ever
remain
a
Mystery
.
John
Sylvius
That
the
Body
and
Blood
of
Jesus
Christ
are
touched
,
and
changed
on
the
Altar
,
after
a
supernatural
manner
,
which
must
not
be
inquired
into
.
That
the
manner
of
this
change
is
unknown
to
us
,
and
the
knowledge
thereof
reserved
for
the
Elect
in
Heaven
,
to
the
end
we
may
obtain
more
favour
from
God
by
a
simple
Faith
void
of
curiosity
.
Jerusalem
.
You
see
that
Saint
scruples
not
to
call
this
Body
Bread
.
But
be
it
so
if
you
will
,
that
it
be
no
longer
called
Bread
,
and
being
no
longer
Bread
is
neither
leavened
nor
unleavened
,
you
see
that
it
is
not
bereaved
of
these
Appellations
till
after
Sanctification
.
But
before
this
dreadful
Sacrifice
,
when
you
offer
it
to
sanctifie
it
,
shall
this
be
neither
Bread
nor
an
Azyme
?
Now
that
which
is
done
in
this
Oblation
is
by
our selves
;
but
that
which
happens
in
this
admirable
change
,
is
not
from
us
but
God
.
The
Bread
is
changed
into
the
Body
of
Jesus
Christ
,
the
Bread
is
made
the
Body
of
Christ
,
the
Bread
is
the
Body
it self
,
or
the
proper
Body
of
Jesus
Christ
,
has
communicated
his
Grace
to
the
Elect
,
not
only
after
a
spiritual
manner
,
but
likewise
by
some
sensible
signs
,
as
most
certain
pledges
of
his
promise
.
For
as
we
are
composed
of
two
parts
,
so
likewise
the
manner
of
communicating
his
Grace
must
be
double
,
to
wit
,
by
a
sensible
matter
,
and
by
the
Holy
Spirit
,
seeing
the
Persons
that
receive
these
things
are
made
up
of
a
sensible
Body
and
intelligent
Soul
;
Now
these
Pledges
are
that
which
we
call
the
Mysteries
,
to
wit
,
Baptism
and
the
Holy
Communion
,
which
consist
of
visible
Matter
,
and
of
the
Holy
Spirit
.
touching
the
Lord's
Supper
that
the
Mystery
never
loses
the
Sanctification
it
has
once
received
,
and
that
it
is
indelible
.
Wittemberg
,
Consisting
as
we
do
of
two
Parts
,
that
is
to
say
,
of
a
Body
and
a
Soul
,
our
Saviour
Christ
has
therefore
given
us
these
things
doubly
,
he
himself
consisting
of
two
Natures
,
being
both
God
and
Man
.
He
spiritually
sanctifies
our
Souls
by
the
Grace
of
his
Spirit
,
and
sanctifies
likewise
our
Bodies
by
sensible
Matters
,
namely
,
with
Oyl
,
Water
,
Bread
and
Wine
,
and
other
things
sanctified
by
the
Holy
Spirit
,
and
thus
gives
us
a
compleat
Salvation
.
the
Holy
Bread
,
the
Consecrated
Bread
,
the
Divine
Bread
,
the
Gifts
sanctified
by
the
Holy
Spirit
,
As
the
Body
of
Jesus
Christ
is
Holy
,
because
't
is
deified
,
so
likewise
,
that
which
is
his
Body
by
Institution
,
to
wit
,
his
Holy
Image
is
made
Divine
,
by
a
Sanctification
of
Grace
.
For
as
by
virtue
of
the
Hypostatical
Union
,
our
Saviour
deified
the
Flesh
he
took
on
him
,
by
a
Sanctification
naturally
proper
to
him
,
so
in
like
manner
he
will
have
the
Bread
in
the
(
which
is
the
real
Image
of
his
Flesh
)
to
become
a
Divine
Body
by
the
Descent
of
the
Holy
Spirit
into
it
,
the
Oblation
being
,
by
means
of
the
Priest
,
transferred
from
a
common
State
,
to
a
State
of
Holiness
.
And
therefore
the
natural
Flesh
of
Jesus
Christ
endued
with
Soul
and
Understanding
,
has
been
anointed
by
the
Holy
Spirit
,
being
united
to
the
Divinity
,
and
so
likewise
his
Image
,
to
wit
,
the
Divine
Bread
,
is
filled
with
the
Holy
Spirit
.
The
Bread
is
made
Divine
by
a
Sanctification
of
Grace
,
it
becomes
a
Divine
Body
by
the
Descent
of
the
Holy
Spirit
into
it
;
the
Bread
is
filled
with
the
Holy
Spirit
,
in
like
manner
as
the
natural
Flesh
of
our
Lord
has
been
sanctified
,
deified
,
and
anointed
with
the
Holy
Spirit
,
by
virtue
of
the
Hypostatical
Union
.
That
the
Body
of
Jesus
Christ
,
which
the
faithful
receive
,
does
not
leave
its
sensible
Substance
,
nor
is
seperated
from
the
spiritual
Grace
.
Jesus
Christ
has
honoured
the
visible
Symbols
with
the
name
of
his
Body
and
Blood
,
not
in
changing
their
naturee
,
but
in
joyning
his
Grace
thereunto
.
Chrysostom
That
the
Bread
becomes
Heavenly
Bread
,
by
means
of
the
Holy
Spirit
's
coming
down
upon
it
.
That
the
Bread
and
Wine
placed
on
the
Lord's
Table
are
inanimate
things
,
which
are
sanctified
by
Prayer
,
and
Descension
of
the
Holy
Ghost
.
That
the
consists
of
two
things
;
the
one
Earthly
,
th'
other
Heavenly
.
THOMAS
a
Jesu
That
Jesus
Christ
soaked
the
Bread
he
was
to
give
to
that
he
might
thereby
take
away
its
Consecration
.
That
they
believe
the
Bread
and
Wine
keeping
their
proper
nature
are
joyned
to
the
Divinity
.
Nicholas
Methoniensis
who
knows
all
things
,
and
is
perfectly
good
,
has
wisely
ordered
this
in
respect
of
our
weakness
,
lest
we
should
have
in
horror
the
Pledges
of
Eternal
Life
,
being
not
able
to
behold
Flesh
and
Blood
,
he
has
therefore
appointed
this
to
be
done
by
things
,
to
which
our
nature
is
accustomed
,
and
has
joyned
to
them
his
Divinity
,
saying
,
this
is
my
Body
,
this
is
my
Blood
.
the
things
to
which
our
natures
are
accustomed
,
that
the
Divinity
is
joyned
to
them
.
God
joyns
his
Divinity
to
the
Bread
and
Wine
.
'T
is
true
,
but
he
has
joyned
it
as
the
efficacious
cause
of
the
change
of
the
Bread
and
Wine
into
the
Body
and
Blood
of
Christ
,
so
often
repeated
,
by
not
as
a
means
of
Union
between
the
Bread
and
Wine
,
and
Body
of
Jesus
Christ
.
He
has
joyned
it
to
the
Bread
,
not
to
conserve
it
in
the
Substance
of
Bread
,
but
to
transform
it
internally
into
his
Body
.
Nicholas
Methoniensis
whether
the
Flesh
and
Blood
would
not
appear
,
if
they
were
in
the
Sacrament
,
Nicholas
Methoniensis
Nicholas
Methoniensis
Nicholas
Methoniensis
John
Damascen
is
another
Saint
amongst
the
That
we
need
only
read
the
Treatises
of
the
Modern
to
find
that
they
wholly
conform
themselves
to
the
Sentiment
and
Expressions
of
this
Father
.
The
Bread
and
Wine
are
not
the
Figure
of
the
Body
and
Blood
of
Christ
;
God
forbid
;
but
they
are
the
deified
Body
it self
of
Jesus
Christ
,
the
Lord
himself
saying
unto
us
,
this
is
,
not
the
Figure
of
my
Body
,
but
my
Body
,
not
the
Figure
of
my
Blood
,
but
my
Blood
:
He
had
said
before
to
the
Jews
,
if
ye
eat
not
the
Flesh
of
the
Son
of
Man
,
and
drink
his
Blood
,
you
will
have
no
life
in
you
,
for
my
Flesh
is
Meat
indeed
,
and
my
Blood
is
Drink
indeed
.
He
that
eateth
me
shall
live
.
Draw
we
near
then
with
trembling
,
with
a
pure
Conscience
,
a
firm
Faith
,
and
it
will
be
unto
us
according
to
the
constancy
and
firmness
of
our
Faith
.
Honour
we
it
with
a
perfect
purity
of
Body
and
Soul
.
For
it
is
double
.
Approach
we
towards
it
with
a
fervent
desire
,
and
placing
our
hands
in
manner
of
a
Cross
,
receive
we
the
Body
of
him
that
was
crucified
for
us
.
Let
us
put
it
on
our
Eyes
,
Lips
,
and
Forehead
;
and
take
we
thus
the
Divine
Coal
,
to
the
end
our
Devotion
being
inflamed
thereby
,
our
sins
may
be
consumed
,
and
our
hearts
inlightned
,
and
that
by
the
participation
of
this
Divine
Fire
,
we
may
our selves
become
inflamed
and
deified
.
saw
a
Coal
.
Now
a
Coal
is
not
meer
Wood
,
but
Wood
in
conjunction
with
Fire
.
So
the
Bread
of
the
Communion
is
not
mere
Bread
,
being
it
is
united
to
the
Divinity
.
Now
a
Body
united
to
the
Divinity
is
not
one
single
nature
,
but
two
,
one
being
that
of
the
Body
,
and
th'
other
that
of
the
Divinity
annexed
thereunto
.
So
that
to
take
them
together
,
it
is
not
one
only
nature
,
but
two
.
it
is
plain
that
hitherto
these
Words
relate
to
Jesus
Christ
,
and
his
true
and
real
Flesh
,
and
that
't
is
of
him
it
is
said
,
Duplex
est
enim
,
which
is
to
say
,
that
he
is
composed
of
two
Natures
,
It
plainly
appears
that
Saint
s
Design
is
to
exhort
us
to
a
double
purity
of
Soul
and
Body
,
to
honour
the
double
Nature
of
Jesus
Christ
,
and
to
show
that
we
receive
in
the
Communion
this
double
Nature
.
So
that
these
Words
,
non
est
panis
simplex
sed
unitus
divinitati
,
corpus
autem
unitum
divinitati
non
est
una
natura
sed
duae
,
una
quidem
corporis
alter
a
conjunctae
Divinitatis
,
are
the
Exposition
of
what
he
said
before
,
that
Jesus
Christ
was
double
.
And
that
which
he
shews
us
,
is
,
that
this
double
nature
of
Jesus
Christ
has
been
signified
by
the
Coal
which
saw
,
and
that
we
receive
this
Divine
Coal
.
Vide
Damascen
de
Orthodoxa
Fide
Honour
we
him
It
is
clear
,
it
manifestly
appears
,
for
there
is
nothing
so
clear
as
the
contrary
of
what
he
say's
.
Damascen
Thus
the
Bread
of
the
Communion
is
not
mere
Bread
,
being
it
is
united
to
the
Divinity
.
Now
a
Body
united
to
the
Divinity
,
is
not
one
single
nature
,
but
two
,
one
of
the
Body
,
and
th'
other
of
the
Divinity
,
which
is
joyned
thereunto
.
this
double
Body
two
Natures
Duplex
est
enim
,
for
it
is
double
.
That
by
the
impression
which
the
Bread
and
Wine
receive
from
the
Holy
Spirit
,
they
are
changed
into
the
virtue
of
the
Body
and
Blood
of
Jesus
Christ
,
and
made
by
this
means
this
Body
and
Blood
.
Simeon
Thessaloniensis
Euthymius
Zigabenius
We
must
not
consider
the
nature
of
things
which
are
offered
,
but
their
virtue
:
For
as
the
word
deifies
the
Flesh
to
which
it
is
united
after
a
supernatural
manner
,
so
it
changes
by
an
ineffable
operation
the
Bread
and
Wine
into
his
Body
,
which
is
a
Spiring
of
Life
,
and
into
his
precious
Blood
,
and
into
the
virtue
of
both
one
and
the
other
.
say's
that
Jesus
Christ
changes
after
an
ineffable
manner
,
the
Bread
into
his
own
Body
.
This
signifies
,
say's
Mr.
that
he
changes
it
,
not
into
his
Body
,
but
into
the
virtue
of
his
Body
.
say's
,
that
he
changes
the
Wine
into
his
Blood
.
This
signifies
,
say's
Mr
that
he
changes
it
,
not
into
his
Blood
,
but
into
the
virtue
of
his
Blood
.
adds
,
that
he
changes
them
into
the
virtue
of
both
one
and
the
other
,
in
gratiam
ipsorum
.
This
Addition
has
perplexed
Mr.
and
therefore
he
has
thought
good
not
to
mention
it
.
But
in
adding
it
,
because
't
is
there
in
effect
,
the
whole
expression
of
expounded
in
the
Calvinists
sence
will
be
,
that
Jesus
Christ
changes
the
Bread
into
the
virtue
of
his
Body
,
and
the
Wine
into
the
virtue
of
his
Blood
,
and
into
the
virtue
of
both
one
and
the
other
.
Who
ever
heard
of
such
a
folly
to
joyn
together
the
Metaphorical
Term
,
and
the
exposition
of
the
Metaphorical
Term
,
as
two
distinct
and
separate
things
?
Do
we
say
,
for
example
,
that
the
Stone
is
Jesus
Christ
,
and
the
Sign
of
Jesus
Christ
;
that
the
Ark
was
the
Church
,
and
the
Figure
of
the
Church
;
that
the
Paschal
Lamb
was
Christ
,
and
the
representation
of
Christ
;
that
Anger
changes
men
into
Beasts
,
and
into
the
fury
of
Beasts
.
We
must
not
consider
the
nature
of
the
things
offered
us
,
but
their
virtue
.
that
Jesus
Christ
changes
the
Bread
,
and
Wine
into
his
own
Body
and
Blood
,
and
into
the
virtue
of
both
●●e
and
the
other
,
an
as
much
as
to
say
,
They
are
changed
into
the
Body
and
Blood
,
that
is
to
say
,
into
the
virtue
of
both
one
and
the
other
.
who
ever
heard
That
God
created
Meats
to
be
received
with
Thankfulness
by
the
Faithful
.
AND
by
those
that
know
the
Truth
.
Peace
be
unto
those
that
walk
according
to
this
Rule
,
AND
on
the
of
God
.
that
is
to
say's
the
least
Eulogium
mixes
or
confounds
in
it
self
our
whole
Body
,
AND
fills
it
with
its
efficacy
.
Saint
and
whereas
we
were
men
,
he
has
made
us
Angels
and
Children
of
God
.
Saint
he
that
could
change
Water
into
Wine
,
is
able
to
change
Grass
into
Gold
AND
make
of
Flesh
an
Angel
.
All
these
ETS
,
are
explicatives
,
and
are
put
for
that
is
to
say's
.
That
we
must
not
consider
the
nature
of
things
which
are
placed
on
the
Altar
,
but
their
virtue
,
that
Jesus
Christ
changes
the
Bread
and
Wine
into
his
own
Body
and
Blood
,
AND
into
the
virtue
of
both
one
and
the
other
,
Because
the
Bread
and
Wine
are
Food
familiar
to
us
,
and
we
are
not
able
to
endure
Flesh
and
Blood
to
be
set
before
us
,
God
therefore
who
is
full
of
pitty
,
accommodating
himself
to
our
weakness
,
conserves
the
Species
of
Bread
and
Wine
;
but
changes
them
into
the
VIRTUE
of
his
Flesh
and
Blood
.
into
the
virtue
of
this
Flesh
and
Blood
.
Gregory
Nazianzen
By
this
external
Sacrifice
Ely
,
he
means
that
which
is
celebrated
with
Bread
and
Wine
,
which
being
placed
on
the
Holy
Table
,
are
really
changed
by
the
power
of
Almighty
God
into
the
Body
and
Blood
of
Jesus
Christ
.
to
the
end
we
might
not
be
struck
with
horrour
in
seeing
Flesh
and
Blood
upon
the
Holy
Table
,
God
condescending
to
our
weakness
indues
the
Elements
,
set
before
us
,
with
an
enlivening
quality
,
and
changes
them
into
the
efficacy
(
or
operation
)
of
his
Flesh
.
Nicetas
Choniatus
Nicetas
,
That
the
Body
and
Blood
of
Jesus
Christ
being
applied
to
the
Antitypes
,
by
Consecration
,
imprint
on
them
,
Their
proper
Powers
(
or
proper
virtues
)
Cyrillus
Alexandriensis
Lest
we
should
conceive
horrour
at
the
sight
of
Flesh
and
Blood
on
the
Holy
Table
,
God
in
regard
to
our
weakness
,
indues
the
things
thereon
offered
with
a
VIRTUE
of
life
,
and
changes
them
into
the
efficacy
of
his
Flesh
,
to
the
end
they
may
be
to
us
a
vivifying
Communion
,
and
that
the
Body
of
life
may
be
found
in
us
as
a
living
Seed
.
They
that
come
to
the
Baptism
,
receive
the
virtue
which
Jesus
Christ
brought
to
it
when
he
descended
into
it
,
and
are
illuminated
by
the
communication
of
his
light
.
Thus
,
is
the
Oracle
of
the
Prophet
,
accomplished
,
which
say's
,
that
there
shall
happen
in
a
change
in
the
virtue
of
Bread
and
Water
,
and
there
shall
be
given
to
them
a
saving
virtue
.
For
here
,
to
wit
,
in
Jesus
Christ
,
the
virtue
of
Bread
and
force
of
Water
are
made
strong
,
not
that
the
Bread
is
thus
powerful
to
us
,
but
the
virtue
of
the
Bread
:
For
as
to
the
Bread
,
it
is
indeed
an
Aliment
,
but
there
is
in
him
a
VIRTUE
to
inliven
us
.
You
see
that
Water
is
made
use
of
in
the
Holy
Baptism
,
but
you
must
not
therefore
despise
it
,
for
't
is
of
great
virtue
and
marvellous
efficacy
.
Do
you
see
this
Holy
Altar
where
we
attend
?
As
to
its
nature
,
't
is
a
common
stone
,
which
differs
in
nothing
from
others
with
which
we
build
our
Houses
.
But
when
it
has
been
sanctified
by
the
Divine
Service
performed
thereon
,
and
received
the
blessing
,
it
becomes
a
Holy
Table
,
an
impolluted
Altar
,
which
all
the
World
cannot
touch
,
the
Sacred
Ministers
alone
touch
it
,
but
yet
with
respect
.
So
the
Bread
is
at
first
common
Bread
,
but
after
the
Mystical
Consecration
,
it
is
called
,
and
is
the
Body
of
Jesus
Christ
.
I
affirm
the
same
concerning
the
Mystical
Oyl
and
Wine
,
these
are
things
of
small
value
before
their
Consecration
;
but
when
bless'd
by
the
Holy
Spirit
,
both
the
one
,
and
th'
other
operate
after
an
excellent
manner
.
Clement
Alexandrinus
The
Bread
and
Oyl
are
sanctified
by
virtue
of
the
Holy
Spirit
.
They
are
no
longer
then
,
what
they
were
before
,
notwithstanding
their
outward
appearance
,
but
are
changed
,
INTO
A
SPIRITUAL
EFFICACY
.
Key
of
Virtue
That
,
the
believe
the
Bread
and
Wine
only
thus
become
the
Body
and
Blood
of
Jesus
Christ
to
the
Faithful
The
Bread
is
changed
into
the
Flesh
of
Christ
,
by
the
Ineffable
Words
,
the
Mystical
Benediction
,
and
coming
of
the
Holy
Spirit
.
No
man
ought
to
be
troubled
,
in
being
obliged
,
to
believe
,
that
Bread
becomes
Flesh
.
For
when
our
Lord
was
conversant
on
Earth
,
and
received
his
nourishment
from
Bread
,
this
Bread
he
eat
,
was
changed
into
his
Body
,
being
made
like
unto
his
Flesh
,
and
contributed
to
augment
and
sustain
it
after
a
humane
manner
.
And
thus
,
now
,
is
the
Bread
changed
into
our
Lord's
Flesh
.
THEODORUS
Abucara
Saracen
.
Tell
me
,
Bishop
;
why
do
ye
Priests
so
impose
on
other
Christians
?
Of
the
same
Flower
,
you
make
two
Loaves
,
the
one
for
common
use
,
and
th'
other
you
divide
into
several
pieces
,
distributing
'em
to
the
People
,
which
you
call
the
Body
of
Jesus
Christ
,
and
perswade
them
it
confers
remission
of
sins
.
Do
ye
deceive
your selves
,
or
the
People
,
whose
Guides
you
are
?
Christian
.
We
neither
abuse
our selves
nor
others
.
Saracen
.
Prove
me
this
then
,
not
by
Scripture
,
but
by
reason
.
Christian
.
What
do
ye
say
?
Is
not
the
Bread
made
the
Body
of
Jesus
Christ
?
Saracen
.
I
know
not
what
to
answer
to
that
.
Christian
.
When
your
Mother
first
brought
you
forth
into
the
World
,
was
you
then
as
big
as
you
are
now
?
Saracen
?
No
,
I
was
born
a
little
one
,
and
became
bigger
by
means
of
Food
,
God
thus
ordering
it
.
Christian
.
Has
the
Bread
then
been
made
your
Body
Saracen
.
Yes
Christian
.
And
how
was
this
done
Saracen
.
I
know
not
the
manner
thereof
.
Christian
.
The
Bread
descends
into
the
Stomach
,
and
by
the
heat
of
the
Liver
,
the
grossest
parts
separating
themselves
,
the
rest
are
converted
into
Chyle
,
the
Liver
attracting
them
to
it
,
and
changing
them
into
Blood
,
and
afterwards
distributes
'em
by
means
of
the
Veins
,
to
all
the
parts
of
the
Body
,
that
they
may
be
what
they
are
,
bone
to
bones
,
marrow
to
marrow
,
sinew
to
sinews
,
eye
to
eyes
,
hair
to
hair
,
nail
to
nails
,
and
thus
by
this
means
the
Child
grows
,
and
becomes
a
Man
,
the
Bread
being
converted
in
to
his
Body
,
and
the
Drink
into
his
Blood
.
Saracen
.
I
believe
so
Christian
.
Know
then
that
our
Mystery
is
made
after
the
same
manner
,
the
Priest
places
Bread
and
Wine
on
the
Holy
Table
,
and
praying
,
the
Holy
Spirit
descends
thereon
,
and
the
efficacy
of
its
Divinity
changes
them
into
the
Body
and
Blood
of
Jesus
Christ
,
neither
more
nor
less
,
than
the
Liver
changes
the
Food
into
the
Body
of
a
Man
.
THEODORUS
Graptus
We
do
not
call
the
Holy
Mysteries
,
an
Image
,
or
Figure
,
of
the
Body
of
Jesus
Christ
;
altho
they
be
a
Symbolical
Representation
thereof
,
but
the
very
deified
Body
of
Jesus
Christ
,
he
himself
saying
,
if
ye
eat
not
the
Flesh
of
the
Son
of
man
,
and
drink
his
Blood
,
ye
have
no
life
in
you
.
And
this
is
what
he
taught
his
Disciples
,
when
he
said
to
'em
,
take
,
and
eat
my
Body
,
not
a
Figure
of
my
Body
;
for
thus
did
he
form
his
Flesh
,
of
the
Substance
of
the
Virgin
,
by
the
Holy
Spirit
.
Which
may
be
explained
likewise
by
things
familiar
to
us
:
for
as
the
Bread
,
Wine
,
and
Water
,
do
naturally
change
themselves
into
the
Body
and
Blood
of
him
that
eats
and
drinks
them
.
So
by
the
Prayers
of
the
Priest
,
and
Descent
of
the
Holy
Spirit
,
these
things
are
supernaturally
changed
into
the
Body
,
and
Blood
of
Jesus
Christ
.
And
this
is
done
by
the
Priest's
Prayer
,
and
yet
we
understand
not
that
this
is
two
Bodies
,
but
one
and
the
same
Body
.
Theodorus
Graptus
If
it
be
lawful
to
explain
these
things
by
a
humane
Comparison
,
as
the
Bread
,
Wine
,
and
Water
,
are
naturally
changed
into
the
Body
and
Blood
of
those
,
that
eat
and
drink
them
,
and
become
not
another
Body
,
so
these
Gifts
by
the
Prayer
of
him
that
officiates
,
and
descent
of
the
Holy
Spirit
,
are
changed
supernaturally
into
the
Body
and
Blood
of
Jesus
Christ
.
For
this
is
what
is
contained
in
the
Priest's
Prayer
,
and
we
understand
not
that
this
is
two
Bodies
,
but
one
and
the
same
Body
.
As
in
Baptism
because
men
are
wont
to
wash
and
anoint
themselves
,
God
has
added
to
the
Oyl
,
and
Water
,
the
Grace
of
his
Holy
Spirit
,
and
made
thereof
the
Laver
of
our
Regeneration
:
so
in
like
manner
,
because
we
are
wont
to
eat
Bread
,
and
drink
Wine
and
Water
;
he
has
joyned
to
these
things
his
Divinity
,
and
made
them
his
Body
and
Blood
,
to
the
end
that
by
things
familiar
to
our
nature
,
he
might
raise
us
above
nature
.
This
is
really
the
Body
united
to
the
Divinity
,
the
Body
born
of
the
Virgin
.
Not
,
that
the
Body
which
ascended
up
on
high
,
descends
from
Heaven
;
but
because
the
Bread
,
and
Wine
are
changed
,
into
the
Body
and
Blood
of
God
.
If
you
ask
how
this
comes
to
pass
;
it
will
be
sufficient
to
tell
ye
that
't
is
by
means
of
the
Holy
Spirit
;
and
after
the
same
manner
as
he
became
Flesh
in
the
Virgin
's
Womb.
All
that
we
know
of
it
is
this
,
that
the
Word
of
God
is
true
,
efficacious
,
and
Almighty
;
and
that
the
manner
of
this
change
is
inconceiveable
.
Yet
we
may
say
,
that
as
naturally
the
Bread
we
eat
,
the
Wine
and
Water
we
drink
,
are
changed
into
the
Body
and
Blood
of
him
,
that
eates
and
drinks
,
and
yet
become
not
another
Body
than
that
which
he
had
before
,
so
after
the
same
manner
the
Bread
and
Wine
,
which
are
placed
on
the
Altar
,
are
supernaturally
changed
into
the
Body
and
Blood
of
Jesus
Christ
by
Prayer
,
and
Descension
of
the
Holy
Spirit
;
and
these
are
not
two
Bodies
,
but
one
and
the
same
Body
.
that
as
the
Bread
which
Jesus
Christ
eat
,
was
changed
into
his
Body
,
and
received
thereby
a
divine
virtue
;
the
same
likewise
comes
to
pass
in
the
For
there
,
it
was
the
Grace
of
the
Word
,
that
sanctified
the
Body
,
which
was
nourished
with
Bread
,
and
was
in
some
sort
Bread
;
and
here
after
the
same
manner
,
the
Bread
is
sanctified
by
the
Word
of
God
,
and
by
Prayer
;
not
being
in
truth
made
the
Body
of
the
Word
,
by
Manducation
,
but
by
being
changed
in
an
instant
by
the
Word
into
the
Body
of
Christ
,
according
to
what
he
said
himself
,
this
is
my
Body
.
Touching
the
Body
of
our
Lord
,
of
which
we
partake
,
I
declare
to
you
,
it
cannot
be
said
there
are
two
Bodies
of
Jesus
Christ
;
there
being
but
one
alone
.
For
as
the
Child
assoon
as
he
is
born
is
compleat
,
but
receives
his
growth
from
eating
and
drinking
;
and
altho
he
grows
thereby
,
yet
cannot
be
said
to
have
two
bodies
,
but
only
one
,
so
by
greater
reason
the
Bread
and
Wine
,
by
Descent
of
the
Holy
Spirit
,
are
made
one
only
Body
,
and
not
two
by
the
AUGMENTATION
OF
THE
BODY
OF
CHRIST
.
This
Body
,
and
Blood
of
our
God
,
of
which
we
partake
,
is
subject
to
Corruption
,
being
broken
,
spilt
,
eaten
,
and
drunk
,
and
passes
thro
all
the
natural
Oeconomy
of
the
Incarnation
of
the
Word
,
which
comes
to
pass
in
the
same
manner
,
as
the
GROWTH
of
our
Bodies
.
For
as
to
our
Bodies
,
the
first
thing
supposed
,
is
the
matter
of
which
the
Embryo
consists
,
afterwards
the
Mother
furnishing
it
with
the
Aliment
of
her
Blood
,
this
matter
is
changed
by
little
and
little
,
and
becomes
an
organised
Body
,
by
means
of
the
virtue
which
our
Creature
has
given
to
nature
.
In
the
same
manner
is
formed
the
Flesh
,
Bones
,
and
rest
of
the
Parts
,
by
the
assistance
of
the
Faculties
destini'd
for
Attraction
,
Retention
,
Nourishment
and
Growth
.
So
likewise
the
Food
we
take
,
increases
and
augments
the
mass
of
our
Body
,
by
the
ministry
of
these
same
Faculties
,
designed
for
nourishment
;
which
attract
,
retain
,
and
change
the
Food
.
And
therefore
our
Lord
shews
us
the
whole
divine
Oeconomy
of
his
Incarnation
,
Crucifixion
,
Burial
,
Resurrection
,
and
State
of
Corruption
in
this
GROWTH
of
his
Body
.
For
the
Body
of
our
Lord
became
not
immediately
incorruptible
,
but
corruptible
,
and
passible
,
till
his
Resurrection
;
and
after
his
Burial
became
incorruptible
,
by
this
same
Divine
Power
,
by
which
he
raised
himself
,
and
makes
us
also
incorruptible
:
But
how
comes
this
to
pass
?
The
Holy
Virgin
has
been
as
it
were
the
Table
whereon
was
the
Substance
of
Bread
,
when
according
to
the
saying
of
the
Angel
,
the
Holy
Spirit
came
upon
her
,
and
the
virtue
of
the
most
High
overshadowed
her
,
that
is
to
say
,
the
Divine
Word
,
the
Divine
Person
who
took
Flesh
of
her
.
So
likewise
here
the
Substance
which
is
Bread
,
and
Wine
mingled
with
Water
,
is
placed
on
the
Mystical
Table
,
as
it
were
in
the
Womb
of
the
Virgin
,
for
even
the
Virgin
was
nourished
with
these
things
,
and
distributed
the
Substance
of
them
to
the
Body
of
the
Child
.
In
fine
,
the
Priest
,
in
imitation
of
the
Angel
,
let
the
Holy
Spirit
come
upon
,
and
sanctifie
these
things
,
and
make
the
Bread
,
the
Sacred
Body
of
Jesus
Christ
;
and
the
Chalice
his
precious
Blood
.
Then
there
is
made
not
by
the
virtue
of
nature
,
but
supernaturally
,
and
by
the
AUGMENTATION
of
the
Body
and
Blood
of
Christ
,
there
is
made
,
I
say
,
one
only
Body
,
and
not
two
.
After
this
,
it
is
lifted
up
by
the
hand
of
the
Priest
,
as
he
was
lifted
up
on
the
Cross
,
it
is
distributed
,
broken
and
buried
in
us
,
to
make
us
thereby
incorruptible
.
And
thus
the
Oeconomy
is
finished
.
Body
of
the
Word
Soul
,
or
Understanding
consists
of
a
certain
Matter
,
and
is
called
only
Paper
,
but
when
the
Emperor
puts
thereunto
his
Seal
or
Name
,
it
becomes
Sacred
.
In
the
same
manner
must
our
Mysteries
be
conceived
.
Before
the
Words
of
the
Priest
,
and
Descent
of
the
Holy
Spirit
,
't
is
mere
Bread
and
Wine
,
which
are
offered
;
but
after
the
Holy
Prayers
,
and
coming
of
the
holy
and
enlivening
Spirit
,
't
is
no
longer
mere
Bread
and
Wine
,
but
the
pretious
and
immaculate
Body
of
Jesus
Christ
,
who
is
God
over
all
,
and
therefore
those
that
receive
them
with
fear
and
reverence
,
are
cleansed
from
all
filthiness
.
Real
Presence
Real
Presence
Virtue
and
Efficacy
Real
Presence
This
is
my
Body
rashness
and
inconceivable
boldness
confounding
Ministers
This
is
my
Body
we
must
not
be
troubled
to
believe
Bread
is
Flesh
.
Damascen
,
Panis
&
Vinum
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
assumuntur
,
That
the
Bread
and
Wine
are
used
in
the
because
they
are
things
familiar
to
us
.
Michael
Cerularius
Rome
,
Leo
To
shew
the
consent
of
the
Greek
Church
with
the
Roman
,
in
the
Subject
of
the
we
have
made
use
(
in
the
refutation
of
Mr.
s
Answer
)
of
the
contest
which
arose
in
the
year
1053.
between
Patriarch
of
Archbishop
of
on
one
hand
,
and
Pope
Leo
the
Ninth
,
and
the
whole
Latine
Church
on
the
other
.
For
these
Persons
altho
such
passionate
adversaries
against
the
Western
Church
,
upon
the
account
of
the
Azymes
,
yet
never
reproached
her
as
erring
in
the
Mystery
of
the
altho
they
wrote
against
the
AT
THE
SAME
TIME
,
AND
AFTER
,
Pope
had
censured
in
two
Councils
of
the
one
held
at
th'
other
at
whence
we
conclude
they
were
agreed
with
the
Latin
Church
in
the
Doctrine
of
the
real
Presence
,
which
she
so
loudly
asserted
at
that
time
.
Latins
at
the
same
time
,
and
a
little
after
Leo
d'
the
Office
of
the
B.
Sacrament
,
have
exactly
observed
all
the
Councils
,
which
were
called
touching
this
Heresie
of
The
first
of
them
,
was
held
at
by
Pope
the
Ninth
;
the
second
at
in
the
Month
of
in
the
same
Year
,
under
the
same
Pope
.
We
cannot
doubt
,
(
after
the
Testimony
of
in
his
Book
against
but
that
these
two
Councils
were
held
both
in
the
same
Year
.
But
some
,
(
as
will
have
this
Year
to
be
1050.
others
the
Year
,
1053.
First
,
because
say's
,
that
Pope
held
two
Councils
,
in
1050.
but
he
immediately
observes
likewise
this
was
only
to
reform
the
abuses
of
the
Ecclesiasticks
;
and
speaks
not
of
the
Troubles
raised
by
his
Heresie
,
but
only
as
hapning
in
the
Year
,
1051.
Secondly
,
because
Abbot
of
who
lived
about
that
time
,
refers
the
Council
of
to
the
Year
1053.
only
.
And
there
is
no
reason
to
pretend
,
as
a
Learned
Lawyer
of
does
,
that
there
is
a
mistake
,
in
this
Passage
of
and
that
we
must
read
1050.
seeing
that
according
to
the
judicious
Observation
of
Mr.
the
King's
Professor
at
in
a
Manuscript
on
this
Matter
,
the
same
testifies
,
that
in
the
Year
he
speaks
of
,
was
Abbot
of
the
Abby
of
which
was
not
founded
till
the
Year
1053.
according
to
s
Chronicle
Leo
de
They
wrote
against
the
at
the
same
time
,
and
a
little
after
,
Pope
had
condemned
in
two
Councils
of
the
one
held
at
th'
other
at
Leo
d'
Acrida
Leo
d'
Acrida
Naples
.
John
Latin
.
Humbert
wrote
against
the
and
at
the
same
time
,
and
not
long
after
again
,
Pope
in
two
Councils
of
the
one
held
at
th'
other
at
not
long
after
at
the
same
time
strange
thing
I
consider
the
matters
I
write
in
a
superficial
view
only
,
not
penetrating
into
the
bottom
of
things
,
and
that
occasions
my
falling
into
such
idle
fancies
;
that
I
multiply
my
may-be-so's
;
and
am
one
of
the
boldest
and
fruitfullest
men
in
the
World
,
in
Hypothesises
and
Systems
.
Leo
,
Nicholas
That
the
Bread
and
Wine
are
after
Consecration
,
not
only
the
Sacrament
,
but
likewise
the
real
Body
and
Blood
of
Jesus
Christ
;
and
are
sensibly
touched
and
broken
by
the
Priest's
hands
,
and
chewed
with
the
teeth
of
the
Faithful
;
not
only
sacramentally
,
but
really
and
in
truth
.
That
it
had
been
already
eighteen
years
since
his
Heresie
,
became
famous
in
the
World
;
that
the
Bishop
of
Bishop
of
testifie
,
that
the
report
of
it
o'respread
all
and
that
there
is
no
likelihood
,
but
the
and
the
were
informed
of
it
,
and
that
a
Patriarch
should
be
ignorant
of
so
famous
an
occurrence
.
That
there
was
a
common
report
throughout
all
Bishop
of
renewed
the
Ancient
Heresies
,
in
teaching
that
the
Body
of
Jesus
Christ
,
was
not
so
much
a
Body
as
a
Shadow
and
a
Figure
;
and
that
they
annulled
the
Sacrament
of
Marriage
,
and
that
of
Baptism
of
Infants
.
the
report
was
,
that
deviated
from
the
Catholick
Faith
,
touching
the
Body
and
Blood
of
our
Lord
;
and
to
use
the
words
of
those
that
accused
him
,
they
said
,
he
taught
the
Sacrament
was
not
the
real
Body
and
Blood
,
but
a
Figure
or
resemblance
of
them
.
Adelman
)
Bennet
Perpetuity
;
That
't
is
possible
knew
nothing
of
what
passed
in
the
Ninth
,
touching
or
if
he
did
,
the
account
given
him
might
be
very
confused
and
imperfect
.
And
that
't
is
likewise
possible
,
matters
might
be
misrepresented
to
him
;
and
charged
with
that
which
was
not
his
Doctrine
.
must
make
the
best
advantage
he
can
of
his
may-be-so's
.
He
thinks
he
has
sufficiently
acquitted
himself
by
these
three
may-be
so
's
,
&
c..
my
Hypothesises
to
be
fantastical
,
and
that
I
use
too
often
my
priviledge
of
supposing
.
meer
may-be-so's
may
be
it
may
be
Berengarius
may
be
's
the
Question
being
once
opened
,
there
could
be
no
mistake
about
it
.
For
every
one
knew
the
Catholicks
held
the
real
Body
of
Christ
,
was
present
in
the
and
that
denied
this
Every
one
It
concerns
us
not
to
know
,
could
be
ignorant
of
his
Condemnation
But
,
whether
they
could
be
ignorant
of
the
Opinion
of
the
whole
Latin
Church
touching
the
which
was
then
by
the
Calvinists
own
Confession
most
clear
,
distinct
,
and
determinate
for
the
real
Presence
.
for
the
real
Presence
for
Transubstantiation
Leo
d'
of
real
Presence
having
sent
his
Letter
,
caused
the
Latin
Churches
at
to
be
shut
up
,
and
took
away
from
the
Latin
Abbots
,
and
other
Religious
Persons
their
Monasteries
.
That
in
the
following
year
,
Pope
sent
Cardinal
and
the
Bishop
of
and
the
Archbishop
of
in
quality
of
his
Legats
to
with
Letters
to
both
the
Emperour
and
Patriarch
.
wrote
a
refutation
of
his
Letter
by
way
of
Dialogue
,
and
amongst
the
rest
,
that
the
Azyme
is
made
by
invocation
of
the
Trinity
,
the
real
and
individual
Body
of
Christ
.
Yet
do
we
not
say
,
that
the
Son
of
God
has
two
Bodies
,
but
one
.
That
when
the
Bread
and
Wine
pass
into
the
growth
of
our
Lord's
Body
and
Blood
,
it
becomes
not
two
Bodies
but
one
.
Individual
Body
Corpus
Singulare
Singular
Body
The
Azyme
being
thus
prepared
,
is
made
by
an
hearty
Invocation
of
the
Holy
Trinity
,
the
real
and
single
Body
of
Christ
.
Not
as
the
would
have
it
,
the
Body
of
the
Father
,
Son
,
and
Holy
Ghost
.
Which
it
seems
you
believe
likewise
,
seeing
you
say
the
Azyme
does
not
participate
of
the
Father
,
Son
,
and
Holy
Spirit
▪
as
the
Leavened
Bread
does
.
Leave
this
wicked
Opinion
,
unless
you
will
be
condemned
with
the
In
the
Commemoration
of
our
Lord's
Passion
,
the
Holy
and
Impassible
Trinity
has
nothing
in
common
except
the
single
Consecration
,
wherein
all
the
Persons
co-operate
:
For
the
death
of
the
Humanity
only
of
the
Son
of
God
is
celebrated
in
this
visible
Sacrament
,
the
Apostle
saying
,
every
time
ye
cat
of
this
Bread
,
and
drink
of
this
Cup
,
ye
shew
the
Lord's
death
till
he
comes
.
Our
Lord
himself
in
this
particular
Commemoration
,
delivering
the
Bread
to
his
Disciples
,
said
to
em
,
this
is
my
Body
which
was
given
for
you
.
Mine
,
which
by
the
Grace
of
the
Holy
Spirit
,
I
who
am
the
Wisdom
of
the
Father
,
have
built
as
a
Temple
in
46
days
,
in
the
Womb
of
the
unspotted
Virgin
.
He
say's
that
the
honouring
the
Body
of
Truth
,
that
is
to
say
,
the
Body
of
Christ
,
made
of
an
Azyme
,
and
in
the
Azymes
,
taste
with
their
Mouths
and
Heart
how
sweet
the
Lord
is
.
This
,
is
clear
enough
,
and
a
man
must
be
very
dull
,
not
to
understand
this
Language
.
I
confess
I
am
not
quicker
of
apprehension
than
another
,
yet
I
understand
very
well
s
Discourse
without
Transubstantiation
.
We
say
,
that
the
Azyme
of
the
Christians
is
very
different
from
that
of
the
carnal
Jews
,
who
observed
and
pursued
the
shadow
of
Truth
,
invited
hereunto
by
the
promise
,
and
desire
of
a
Terrestial
Felicity
,
such
as
a
long
Life
,
Riches
,
a
numerous
Off-spring
,
and
such
like
things
.
But
as
to
us
,
honouring
and
retaining
the
Body
of
Truth
,
which
is
of
the
Azyme
,
and
in
the
Azyme
we
taste
with
our
mouths
and
heart
,
how
sweet
the
Lord
is
,
desiring
of
him
no
more
,
but
that
he
may
dwell
in
us
,
and
we
in
him
eternally
.
Body
of
Truth
Azyme
,
and
in
the
Azyme
,
partaking
of
it
with
our
mouths
and
hearts
,
we
taste
the
sweetness
of
the
Lord
,
that
he
dwells
in
us
,
and
we
in
him
,
to
the
Terrestial
Felicity
THE
Pope's
Legats
excommunicated
the
Patriarch
,
and
departed
from
The
Patriarch
would
have
them
return
to
the
end
they
might
be
torn
in
pieces
by
the
People
.
He
stirred
up
a
Sedition
against
the
Emperor
that
upheld
them
.
They
sent
the
Emperor
a
true
Copy
of
the
Excommunication
they
had
read
,
in
which
they
say
,
that
as
to
the
Pillars
of
the
Empire
,
and
its
Honourable
and
Sage
Citizens
,
they
were
most
Christian
and
Orthodox
.
They
blame
not
in
any
sort
touching
the
which
shews
they
had
not
the
least
thought
that
differed
from
them
in
his
Opinion
about
this
Mystery
.
giving
way
to
his
Passion
,
wrote
to
the
Patriarch
of
to
animate
him
against
the
and
makes
no
mention
of
their
Belief
touching
the
Nicholas
II.
and
that
't
is
sufficient
to
shew
,
that
all
the
Patriarchal
Churches
were
linkt
in
Communion
with
the
Roman
,
when
she
condemned
and
were
not
parted
asunder
upon
this
occasion
Gregory
VII
Nicetas
Pectoratus
Nicetas
Pectoratus
does
invincibly
prove
these
Four
Points
.
1.
That
the
Roman
Church
held
at
that
time
the
Doctrine
of
the
real
Presence
and
Transubstantiation
.
2.
That
this
Doctrine
was
declared
to
the
in
such
a
manner
,
that
they
could
not
be
ignorant
of
it
.
3.
That
Cardinal
positively
believed
the
held
the
Doctrines
of
the
real
Presence
and
Transubstantiation
.
4.
That
the
did
in
effect
believe
this
Doctrine
,
and
elearly
expressed
the
same
.
denying
as
he
does
,
that
the
is
digested
and
breaks
the
Ecclesiastical
Fast
,
he
can
therefore
acknowledge
no
other
Substance
,
but
that
of
Christ's
Body
.
Damascen
,
Zonaras
Greeks
,
Humbert
Humbert
,
Algerus
according
to
according
to
then
are
major
,
minor
IT
is
true
with
believing
the
Body
of
Christ
was
digested
;
but
this
is
only
as
a
Consequence
of
what
he
offered
,
touching
the
s
breaking
our
Fast
,
and
not
as
a
Doctrine
which
he
expresly
asserted
.
That
the
troublesomeness
of
fasting
is
effectually
eased
thereby
,
and
that
we
are
really
nourished
,
not
with
the
Body
of
Christ
,
but
by
some
other
means
known
only
to
Greeks
,
perhaps
only
asserted
the
broke
our
Fast
,
because
they
believed
the
Oblation
of
the
Sacrifice
,
did
not
belong
to
the
Fast
,
and
that
they
were
permitted
to
eat
after
they
had
communicated
,
Eucharist
.
Whence
have
you
this
Custom
,
Nicetas
,
to
celebrate
the
Oblation
of
the
Paschal
Mass
every
day
,
even
on
the
Holy
days
of
fasting
,
as
well
as
on
Saturday
and
Sunday
?
What
Doctors
thus
taught
you
?
Were
they
the
Apostles
?
No
;
For
the
Apostles
made
a
Canon
,
to
this
effect
,
that
if
any
Bishop
,
Priest
,
Deacon
,
Reader
,
or
Chanter
,
that
is
in
health
,
fasts
not
,
on
the
Fridays
and
Saturdays
in
Lent
,
he
ought
to
be
degraded
;
Seeing
then
you
celebrate
Mass
at
nine
of
the
Clock
;
which
is
the
hour
in
which
the
Sacrifice
is
to
be
offered
,
how
then
keep
you
the
Fast
till
three
in
the
Afternoon
,
breaking
it
as
you
do
,
in
the
time
of
the
Administration
?
You
do
not
at
all
observe
it
,
and
therefore
you
are
accursed
.
This
is
the
conjecture
of
a
very
Learned
man
,
who
has
taken
the
pains
to
read
over
this
Treatise
.
Whether
't
is
likely
that
lived
amongst
the
did
not
know
better
than
I
their
Opinion
,
who
now
come
six
hundred
years
after
,
assuring
the
World
upon
my
own
bare
word
of
the
contrary
,
without
any
Proof
or
Testimony
.
asserts
Transubstantiation
,
as
fully
as
could
do
Nicetas
,
who
walk
in
the
Light
,
eat
the
Bread
of
Grace
,
which
is
the
Body
of
Christ
;
and
drink
his
immaculate
Blood
.
In
the
Bread
,
in
our
Saviour's
Body
there
are
three
living
things
,
which
give
life
to
those
that
eat
worthily
thereof
,
to
wit
,
the
Spirit
,
the
Water
and
Blood
,
according
to
that
saying
,
there
are
three
that
bear
witness
,
and
these
three
are
in
one
.
He
proves
the
Water
and
Blood
are
in
our
Saviours
Body
,
by
the
Water
and
Blood
which
gushed
thence
in
his
Crucifixion
,
and
as
to
the
Spirit
,
observe
here
what
he
say's
;
The
Holy
and
living
Spirit
remains
in
his
inlivening
Flesh
;
and
we
eat
this
Flesh
in
the
Bread
,
which
is
changed
by
his
Holy
Spirit
,
and
made
the
Body
of
Jesus
Christ
.
We
live
in
him
by
eating
his
living
and
deified
Flesh
.
Could
adds
Mr.
more
plainly
shew
his
Opinion
touching
the
and
more
positively
exclude
Mr.
s
vain
Conjectures
precise
and
positive
the
Bread
of
Grace
,
Nicetas
the
Azyme
of
the
Law
tells
us
that
we
are
Partakers
of
a
Divine
Nature
,
and
not
of
the
Azyme
of
the
Murtherers
of
God
.
Now
what
man
indued
with
Reason
will
call
the
dead
Azyme
,
or
the
unleavened
Bread
of
the
Jews
,
a
Divine
Nature
?
and
yet
you
offer
it
to
God
in
Sacrifice
,
and
eat
it
as
a
Figure
of
the
living
Flesh
of
Jesus
Christ
.
How
have
you
Communion
with
Jesus
Christ
,
who
is
the
living
God
?
eating
dead
and
unleavened
Bread
,
which
appertains
to
the
shadow
of
the
Law
,
and
not
the
New
Testament
.
to
be
a
Partaker
of
the
Divine
Nature
,
have
Communion
with
Christ
in
the
and
to
eat
the
Bread
as
a
Figure
of
the
living
Flesh
of
Jesus
Christ
.
What
can
say
to
this
Witness
,
who
so
clearly
affirms
the
were
of
the
same
Belief
as
the
Church
of
in
the
Mystery
of
the
He
was
Arnaud
,
an
by
Nation
,
where
there
was
a
great
many
It
appears
by
his
way
of
writing
,
that
he
was
a
Person
worthy
of
Credit
.
that
all
Christians
do
glory
in
receiving
in
the
Sacrament
the
true
Flesh
and
Blood
of
Christ
,
which
he
took
of
the
Virgin
.
That
this
is
the
Faith
of
the
and
all
the
rest
of
the
Christian
World
.
Arnaud
,
the
Silence
of
and
his
Followers
seems
to
me
also
very
considerable
.
Greeks
?
Berengarius
was
thrice
at
and
had
opportunity
to
inform
himself
,
and
we
need
not
doubt
but
't
was
one
of
his
principal
cares
.
The
Interest
of
his
Cause
is
so
prevalent
in
him
,
that
he
may
learn
from
the
Experience
of
his
own
Sentiments
,
what
were
those
of
his
followers
.
that
the
content
themselves
with
their
own
Belief
,
without
making
it
a
matter
of
contest
with
Strangers
.
that
an
humble
Conscience
contents
it self
with
keeping
its
own
Opinion
,
and
supposes
't
is
better
to
preserve
its
own
Faith
,
than
to
trouble
it self
with
examining
the
Belief
of
Strangers
,
to
have
tacitly
suffered
the
Transubstantiation
of
the
that
't
was
an
Answer
contrived
on
purpose
not
to
provoke
Strangers
part
.
cap.
who
wrote
a
Book
touching
the
diversity
of
Religions
;
and
exactly
denotes
all
things
in
which
he
pretends
they
differ
from
the
Church
of
yet
dared
not
affirm
,
the
Greek
Church
differed
from
the
Latine
in
the
Point
of
Transubstantiation
.
That
he
neither
does
pretend
it
of
the
but
only
Treat.
3.
part
.
cap.
As
to
other
Churches
,
the
Author
of
the
Perpetuity
alledges
only
the
Silence
of
in
a
Treatise
he
wrote
of
Religions
,
wherein
he
does
not
observe
,
that
either
the
do
differ
from
the
Doctrine
of
the
Church
of
in
the
Point
of
Transubstantiation
.
But
certainly
our
Author
is
very
bare
of
Proofs
,
that
he
must
have
recourse
to
the
Silence
of
a
man
that
transiently
observes
the
most
noted
Differences
of
Religions
,
contenting
himself
with
saying
,
what
Points
such
a
People
hold
,
or
positively
reject
,
without
proceeding
to
things
which
they
do
not
believe
by
way
of
Negation
,
as
not
having
heard
of
them
.
as
not
having
heard
of
them
,
other
Communions
As
to
what
concerns
People
of
other
Communions
,
the
Author
alledges
to
us
only
,
&c.
the
other
Communions
of
other
Communions
has
only
transiently
observed
the
common
differences
of
Religions
,
contenting
himself
with
telling
us
what
People
imbrace
,
or
what
they
positively
reject
,
without
proceeding
to
the
things
they
do
not
believe
by
way
of
Negation
,
as
not
having
heard
speak
of
them
.
Anne
Comnenus
Thomas
à
Jesu
since
their
Separation
from
the
Catholick
Church
,
are
faln
into
a
most
desperate
ignorance
,
which
will
more
plainly
appear
,
if
we
cast
our
eyes
on
the
Ages
which
preceded
the
Separation
,
wherein
was
the
Mother
of
all
Arts
and
Sciences
.
Since
the
Sixteenth
Century
,
when
the
Greek
Church
began
to
separate
from
us
,
there
has
scarcely
any
Person
been
found
amongst
them
,
excelling
in
any
Science
:
'T
is
certain
relates
,
that
in
the
Emperour
his
time
(
which
is
about
250
years
since
)
there
was
not
a
Person
in
all
that
was
able
to
dispute
with
our
People
about
Religion
;
and
now
there
is
not
one
that
can
be
truly
said
to
be
indifferently
learned
.
If
any
amongst
them
desire
to
learn
any
thing
,
they
must
leave
and
come
to
the
Colledge
at
the
Thirteenth
built
for
the
All
the
Bishops
amongst
them
are
taken
out
of
the
Order
of
Monks
,
who
have
a
Law
amongst
them
to
this
effect
,
that
all
those
that
study
Philosophy
shall
be
excommunicated
,
as
testifies
in
the
first
Book
of
his
Observations
.
Now
there
is
nothing
more
useful
to
men
for
the
finding
of
the
Truth
than
solid
Philosophy
.
And
therefore
,
the
Devil
to
keep
the
in
this
ignorance
,
has
so
ordered
it
,
that
the
Bishops
are
still
elected
from
amongst
the
Monks
,
and
that
moreover
the
Monks
should
lay
this
necessity
upon
themselves
of
being
ignorant
.
that
the
Emperour
his
Deputies
being
arrived
at
the
Council
of
presented
the
Emperours
Letters
to
the
Pope
,
containing
in
express
Terms
the
Confession
of
Faith
,
which
was
sent
them
by
the
Fourth
,
and
the
Tenth
,
wherein
Transubstantiation
is
expressly
inserted
in
these
Terms
.
Sacramentum
Eucharistae
ex
Azymo
conficit
Romana
Ecclesia
,
tenens
&
docens
quod
in
ipso
Sacramento
,
Panis
verè
transubstantiatur
in
Corpus
,
&
Vinum
in
Sanguinem
Domini
Jesu
Christi
.
that
this
Profession
of
Faith
was
sworn
to
on
the
Emperour's
part
by
and
that
the
Legate
of
the
Council
of
the
presented
likewise
a
Letter
to
the
Pope
,
as
from
the
Metropolitain
of
and
thirty
Greek
Bishops
,
and
that
he
swore
in
their
name
,
after
the
same
manner
the
Ambassador
had
done
to
imbrace
intirely
the
forementioned
Confession
of
Faith
,
wherein
Transubstantiation
was
expressed
.
He
tells
us
moreover
,
that
in
the
Confession
of
Eaith
,
which
inserted
in
his
Letters
aswell
in
his
own
Name
,
as
in
the
Name
of
the
Greek
Bishops
,
that
Transubstantiation
was
expressly
contained
in
it
,
altho
occasionally
upon
account
of
the
Azymes
;
credentes
&
nos
ipsum
Azymum
panem
in
ipso
Sacro
Officio
Eucharistae
verè
transubstantiari
in
Corpus
Domini
nostri
Jesu
Christi
,
&
Vinum
in
Sanguinem
ejus
per
Sanctissimi
Spiritus
Virtutem
&
Operationem
.
That
they
likewise
do
believe
the
unleavened
Bread
is
transubstantiated
into
the
Body
of
Christ
.
this
Confession
of
the
Greek
Bishops
was
not
expressed
in
the
same
Terms
,
as
that
which
was
sent
thence
by
the
Fourth
,
and
the
Tenth
;
but
that
this
difference
has
no
after
effect
in
respect
of
the
Article
of
the
Azymes
,
and
that
of
Transubstantiation
,
but
that
't
is
expressed
more
plainly
than
in
the
Confession
of
Faith
compiled
by
John
Paleologus
The
Bread
is
really
changed
into
the
Body
,
and
the
Wine
into
the
Blood
of
our
Lord
Jesus
Christ
.
Changed
,
is
not
transubstantiated
.
the
Body
John
Paleologus
The
Doctrine
of
Transubstantiation
is
expressly
inserted
in
this
Confession
of
Faith
.
I
will
shew
Mr.
Transubstantiation
solemnly
approved
by
the
Greek
Church
in
the
same
manner
as
men
approve
things
they
ever
believed
,
and
of
which
they
have
not
the
least
doubt
.
And
thus
I
obliged
my self
to
shew
him
the
Doctrine
of
Transubstantiation
signed
and
sworn
to
by
the
John
Veccus
Emanuel
Calecas
That
he
was
of
the
Order
of
Fryar
Preachers
,
and
wrote
four
Books
against
the
Errour
of
the
touching
the
Procession
of
the
Holy
Ghost
.
John
Plusiadenus
,
Gennadius
,
Scholarius
,
Thomas
Aquinas
There
are
five
hundred
Treatises
of
the
Fathers
,
which
must
be
rejected
,
if
it
were
sufficient
to
respect
them
as
Apochryphal
,
that
they
were
not
cited
by
others
.
that
he
lately
met
with
this
Book
written
in
Vulgar
Greek
.
Italy
,
Greece
,
Sweedland
,
Moscovia
,
was
perhaps
wrote
during
the
time
wherein
was
Patriarch
,
for
dyed
but
in
the
Year
1638
,
and
this
Book
was
Printed
at
Arnaud
is
the
Seminary
of
Religious
for
the
whole
East
,
is
that
of
all
the
Greek
Churches
,
Cyrillus
:
Caryophylus
Agapius
.
Leo
Allatius
de
Perpetua
Consensione
Cyrillus
de
Berrhaea
Thomas
a
Jesu
Confounding
Ministers
Triumphing
at
their
Defeat
Paysius
Ligaridius
de
Pompone
Paysius
Ligaridius
He
is
a
Greek
by
Nation
,
and
a
Religious
of
the
Order
of
St.
He
was
sometime
a
Student
at
and
being
returned
from
thence
to
was
made
Archbishop
of
in
Palestine
I
the
rather
tell
you
whatsoever
I
know
of
this
Archbishop
,
because
I
do
not
doubt
,
but
some
Calvinists
here
,
have
given
notice
of
this
Treatise
to
Mr.
and
informed
him
he
ought
to
be
Suspected
,
seeing
he
was
Educated
at
and
went
out
Doctor
at
so
that
he
may
think
his
Testimony
ought
to
be
rejected
,
being
brought
up
in
our
Religion
.
Signor
Gradenigo
studied
at
and
when
he
left
that
City
,
was
a
Zealous
Defendor
of
the
Latins
,
but
I
heard
since
he
has
publickly
abjured
the
Romish
Religion
,
when
made
Metropolitain
of
Signor
Gradenigo
Gaza
.
In
the
Year
during
the
Troubles
in
the
first
of
Blessed
Memory
,
sent
me
over
from
to
his
Son
then
Prince
of
my
now
gracious
Sovereign
the
Second
,
whom
God
grant
long
to
Reign
.
After
an
abode
of
two
Years
in
I
resolved
to
make
a
long
Voyage
,
and
to
visit
all
which
I
did
in
five
Years
time
.
Being
in
the
Year
in
the
Temple
of
the
Sepulchre
,
to
pray
and
behold
the
Holy
Places
,
in
Imitation
of
that
mentioned
by
in
the
sixth
Book
of
his
Ecclesiastical
History
,
came
to
me
from
the
Patriarch
of
Constantinople
,
(
whose
Name
likewise
was
to
present
me
with
a
Cake
,
on
which
was
described
the
whole
History
of
our
Saviour
from
his
Annunciation
to
his
Ascension
,
and
in
leaving
me
,
Invited
me
to
be
present
on
the
Morrow
at
his
Spiritual
Marriage
;
these
were
his
Expressions
,
meaning
his
Installment
into
the
Dignity
of
Metropolitain
of
The
next
Day
being
the
fourteenth
of
't
was
performed
,
and
I
was
present
at
the
Ceremony
.
The
Patriarch
sat
upon
his
Throne
,
which
was
hung
with
rich
Turky
Carpets
,
and
under
him
sat
the
Metropolitains
,
and
a
little
lower
the
Bishops
,
Archimandrites
,
Whilst
the
Office
was
Celebrating
rehearsed
a
Confession
of
Faith
,
a
Copy
of
which
he
afterwards
gave
me
:
Before
his
Consecration
,
he
twice
or
thrice
,
trampled
under
his
Feet
a
Picture
which
represented
a
City
scituated
on
seven
Hills
,
with
a
two
headed
Eagle
,
soaring
over
it
:
The
Latins
there
present
were
extreamly
offended
thereat
,
for
they
knew
well
enough
this
City
represented
After
the
Consecration
was
ended
,
I
withdrew
into
a
publick
House
of
Entertainment
in
the
City
,
where
the
Latins
usually
resorted
,
where
being
at
Dinner
,
I
shared
my
Cake
amongst
the
Company
,
giving
part
of
it
to
the
Popes
Vicar
,
the
Gray
Fryers
and
Priest
that
dined
with
us
,
who
kindly
accepted
it
.
But
when
I
would
have
done
the
like
to
the
Laity
there
present
,
they
refused
it
with
the
greatest
Detestation
,
saying
't
was
the
Cake
of
that
Schismatick
who
even
now
trampled
under
his
Feet
the
City
and
Church
of
After
Dinner
the
Popes
Vicar
,
who
was
a
learned
and
honest
Man
,
began
a
Discourse
with
me
touching
the
Invocation
of
Saints
,
and
especially
of
the
Holy
Virgin
;
and
as
I
was
about
alledging
to
him
a
Passage
out
of
St.
came
in
and
interrupted
our
Discourse
.
He
began
immediately
to
desire
the
Company
not
to
be
offended
at
what
he
had
done
:
his
Excuse
was
pleasant
,
for
he
told
us
he
thought
of
nothing
less
than
the
City
of
in
this
Action
,
but
by
this
Ceremony
practised
in
the
Greek
Church
,
he
meant
the
trampling
under
his
Feet
the
Vanities
of
the
World
represented
by
this
City
,
and
the
renouncing
of
them
;
Yet
this
Excuse
was
not
well
taken
by
the
Vicar
,
who
was
a
wiser
Man
than
to
be
content
therewith
.
When
he
was
gon
,
he
told
me
that
he
was
a
notorious
Hypocrite
,
and
received
an
Annual
Pension
from
the
Pope
,
which
he
had
paid
him
for
several
Years
,
but
he
should
have
it
no
longer
for
the
future
.
Paysius
Ligaridius
He
agrees
in
general
with
us
in
all
things
,
excepting
one
Particular
,
namely
the
Procession
of
the
Holy
Ghost
.
He
comes
every
Holyday
to
my
House
to
Mass
,
and
excepting
the
Creed
wherein
he
forgets
the
Filioque
,
there
is
not
a
better
Catholick
in
the
World
.
every
Year
on
the
first
Sunday
in
Lent
,
which
the
call
the
Orthodox
Sunday
,
the
Patriarch
of
excommunicates
in
his
Patriarchal
Temple
in
the
Presence
of
the
Archbishops
,
and
Bishops
,
and
also
of
the
Ambassadors
of
Christian
Kings
and
Princes
,
all
Hereticks
,
and
especially
those
,
that
Oppose
Transubstantiation
;
Mr.
has
caused
to
be
Printed
in
great
Characters
these
Words
,
Paysius
Ligaridius
Wytemboyard
;
The
Principal
of
the
professes
the
Roman
Religion
,
and
the
Patriarchate
of
lying
near
them
,
I
am
afraid
it
will
be
Corrupted
,
altho
they
are
advertised
of
this
Danger
by
that
Patriarch
,
and
also
by
my self
.
some
generous
Vide
lib.
French
Priests
have
addressed
themselves
to
us
,
and
requested
our
Opinion
touching
the
Holy
Sacrament
of
the
Eucharist
.
that
it
was
Transcribed
from
the
Acts
of
the
Synod
,
at
the
Request
of
the
Reverend
Father
a
Capucin
and
one
of
the
Emissaries
of
the
Holy
Mission
of
that
the
believe
the
Bread
is
changed
into
the
Body
of
Jesus
Christ
,
and
the
Wine
into
his
Blood
that
't
was
received
by
most
of
the
by
most
he
alledges
him
neither
as
a
Catholick
nor
Protestant
,
but
as
a
learned
Man
well
skilled
in
all
the
Religions
of
and
as
a
great
Traveller
:
that
he
quotes
him
as
St.
to
confirm
an
important
Matter
of
Fact
acknowledged
by
this
who
was
more
sincere
than
his
Fellows
.
one
of
the
most
learned
amongst
the
English
Protestants
.
derides
the
Insolence
of
pretends
to
make
advantage
of
his
Confession
,
and
shews
it
does
in
no
wise
contain
the
Faith
of
the
Eastern
Churches
.
Felavius
Virum
doctissimum
,
Clarissimum
Hottingerum
that
in
the
main
,
they
do
in
a
manner
agree
with
the
Church
of
in
the
Doctrine
of
Transubstantiation
Kemnitius
,
Boxornius
,
Hospinian
Catholick
Tradition
,
or
a
Treatise
touching
the
Belief
of
the
Christians
of
Mestrezat
,
Monsieur
Ulric
Robert
Chreygton
Chytreus
,
Breerwood
Chytreus
,
Breerwood
that
this
Author
does
only
transiently
observe
Perp
P
3
C.
8.
the
most
common
different
Religions
,
contenting
himself
to
say
what
People
Imbrace
,
or
what
they
positively
and
expresly
Reject
,
without
proceeding
to
mention
things
which
they
believe
not
by
way
of
Negation
,
as
not
having
heard
of
them
.
shew
by
this
,
that
provided
I
say
any
thing
't
is
enough
,
for
I
trouble
not
my self
whether
it
be
Rational
or
not
.
and
that
altho
he
be
otherwise
one
of
the
Confidentest
Men
in
the
World
,
in
asserting
Untruths
,
yet
it
appears
he
finds
himself
gravelled
in
the
Subject
of
the
and
therefore
falls
to
searching
Means
to
escape
.
Anastasius
Sinaite
,
Germane
Constantinople
,
Damascen
Nice
,
Theophylact
,
Euthymius
,
Nicholas
Methoniensis
,
Jeremias
,
Holy
Land
.
Theophylact
,
Euthymius
,
Cabasilas
,
Simeon
Thessaloniensis
,
Who
knows
not
in
general
how
weak
these
kind
of
Probabilities
are
,
and
that
part
.
p.
there
are
abundance
of
things
which
might
be
said
by
the
or
Fathers
,
which
never
came
to
our
Knowledg
?
Books
contain
the
least
part
of
Mens
Thoughts
and
Discourses
.
'T
is
Chance
,
or
some
particular
Accident
which
determines
them
to
conserve
to
Posterity
some
one
of
their
Thoughts
,
suffering
abundance
of
others
to
be
lost
,
which
were
more
common
to
them
,
and
many
times
more
important
.
Perhaps
,
never
discoursed
of
the
Eucharist
,
and
perhaps
again
they
did
.
Samonas
,
Agapius
Spataris
,
Paysius
Ligaridius
They
are
Allatius
,
extreamly
found
of
this
Opinion
,
that
the
Prayers
of
good
People
profit
the
Infidels
and
those
condemned
to
eternal
Misery
,
and
that
they
are
eased
,
and
sometimes
wholy
delivered
by
them
.
It
is
certain
Bellarmin
,
that
the
Prayers
of
the
Church
are
beneficial
neither
to
the
Blessed
in
Heaven
,
nor
Damned
in
Hell
,
but
only
to
the
Souls
in
Purgatory
:
Which
Doctrine
is
held
by
all
the
Schoolmen
that
follow
St.
s
Opinion
None
of
the
damned
Souls
Bellarmin
,
were
delivered
:
For
and
St.
't
is
Heretical
,
to
assert
that
any
of
the
Wicked
were
converted
and
saved
by
Christ's
preaching
in
Hell
.
Allatius
John
Damascen
Metrophanus
Cytropulus
As
to
other
Books
which
some
admit
into
the
Canon
of
Scripture
,
as
the
Books
of
Wisdom
of
Son
of
and
the
We
do
not
believe
they
ought
to
be
wholly
rejected
,
seeing
they
contain
several
excellent
moral
Precepts
.
But
to
receive
them
as
Canonical
and
Authentick
Writings
,
is
what
the
Church
of
Christ
never
did
,
as
several
Doctors
testify
,
and
amongst
others
St.
the
Divine
,
St.
and
after
them
St.
And
therefore
we
ground
not
our
Doctrines
on
their
Authority
,
but
on
that
of
the
thirty
three
Canonical
Books
.
God
forbid
Anastasius
Sinaite
,
that
we
should
say
the
Holy
Communion
is
the
Figure
of
Christ's
Body
.
God
forbid
,
Damascen
,
we
should
think
the
Bread
and
Wine
are
the
Figure
of
Christ's
Body
,
and
Blood
.
Ireneus
,
Epiphanius
,
Philastrius
They
hold
another
De
Vitry
,
which
is
no
less
an
Error
than
that
of
Circumcising
their
Children
,
which
is
,
that
they
do
not
confess
their
Sins
to
the
Priest
,
but
to
God
alone
in
Secret
.
They
confess
not
their
Sins
to
any
Man
,
Villamont
,
but
to
God
alone
in
private
:
They
cannot
indure
to
hear
of
auricular
Confession
,
Boucher
,
but
when
they
have
committed
any
Fault
that
troubles
their
Consciences
,
they
confess
themselves
to
God
alone
.
They
do
not
allow
of
the
sacramental
Confession
,
Cottoric
,
altho
't
is
admitted
by
both
the
saying
we
must
confess
our
Sins
to
God
,
who
only
knows
the
Hearts
of
Men.
Palestine
,
Syria
,
Egypt
Nicephorus
Callistus
THOMAS
a
Jesu
which
were
common
to
them
as
well
as
to
other
Eastern
Nations
,
They
affirm
that
we
must
read
,
this
is
the
Sacrament
of
my
Body
.
Tyre
,
James
de
Vitry
,
Belon
,
Cottovic
,
Anthony
Caucus
,
Francis
Richard
,
Allatius
,
du
Loir
,
Thevenot
,
Thomas
a
Jesu
There
are
few
Persons
amongst
them
that
trouble
themselves
with
Learning
:
And
there
are
yet
fewer
that
apply
themselves
to
the
Study
of
the
Scriptures
,
preferring
the
Heathenish
Sciences
above
it
,
to
which
they
willingly
apply
themselves
.
All
the
People
in
general
are
ignorant
especially
of
that
Holy
Word
that
brings
Salvation
;
So
that
for
one
Person
amongst
them
that
understands
the
Summary
of
the
Christian
Faith
,
there
are
Millions
ignorant
of
it
.
Cyrillus
Lucaris
I
can
bear
with
the
Ignorance
of
the
common
People
,
for
I
know
their
Ignorance
and
Simplicity
can
defend
them
against
the
Enemies
of
their
Faith
,
whom
they
Combat
not
with
Arms
,
but
Patience
,
and
so
remain
faithful
to
Jesus
Christ
.
But
I
cannot
bear
with
the
Ignorance
and
Stupidity
of
our
Pastors
and
Bishops
;
and
therefore
I
continually
upbraid
them
with
it
,
but
to
no
purpose
.
The
Jesuits
making
their
advantage
thereof
,
have
setled
themselves
in
to
instruct
Youth
,
and
are
like
Foxes
amongst
Geese
.
Romanus
Argirus
Michael
.
Michael
Michael
Calaphatus
Constantin
Monomaque
Michael
Stratiotique
Isaack
Comnenus
Constantin
Ducas
Romanus
Diogenes
Michael
Parapinacius
Nicephorus
Botionatus
Alexius
Comnenus
John
Comnenus
Isaack
Angelus
Alexius
Angelus
Michael
Paleologus
John
Theodorus
to
a
Sea
Monster
,
whom
the
Element
had
thrown
on
the
Shore
,
deadly
wounded
,
yet
still
strugling
with
Death
;
or
a
Poysoned
Body
that
with
much
difficulty
sustains
it self
,
and
crawls
along
,
till
such
time
as
the
Poyson
strikes
into
the
Heart
,
and
then
it
falls
to
the
Ground
and
gives
up
the
Ghost
.
Cerularius
,
Constantin
Monomaque
Nicetas
Pectoratus
John
Veccus
that
altho
the
were
not
termed
Hereticks
,
yet
they
really
were
so
.
Michael
Paleologus
Michael
Paleologus
Do
not
doubt
but
after
this
Peace
the
Church
shall
remain
in
its
former
state
;
It
shall
not
be
my
Fault
if
it
does
not
:
You
need
not
be
told
by
me
how
ready
our
Forefathers
have
been
to
comply
,
as
often
as
the
publick
Good
required
it
.
They
considered
that
even
God
himself
has
not
disdained
to
accomodate
himself
to
our
Weaknesses
,
in
taking
upon
him
our
Flesh
,
and
Suffering
the
Pains
of
the
Cross
,
by
which
he
hath
purchased
the
Salvation
of
the
World
,
so
ready
was
he
to
comply
with
our
Exigencies
;
no
man
can
then
blame
us
if
from
the
like
Intention
we
endeavour
to
avoid
the
Dangers
that
threaten
us
,
but
on
the
contrary
we
shall
be
the
better
approved
of
,
by
those
that
understand
the
nature
of
Affairs
.
You
must
not
affright
the
People
by
telling
'em
,
we
design
to
proceed
any
farther
in
this
Reconciliation
than
we
ought
,
and
as
if
we
intended
to
change
our
ancient
Customs
and
Ceremonies
for
those
of
the
and
make
the
same
Confession
of
Faith
as
they
do
.
Michael
Paleologus
I
never
by
any
thing
I
either
thought
,
said
,
or
did
to
disparage
any
of
the
Ceremonies
or
Doctrines
of
the
but
only
to
establish
the
Peace
of
the
Church
.
If
any
Person
in
imbracing
this
Peace
has
despised
our
Rites
and
Ceremonies
,
and
preferred
the
Doctrines
and
Ceremonies
of
the
Roman
Church
before
them
,
let
him
be
excluded
the
Kingdom
of
Heaven
,
and
have
his
Portion
with
the
Traytor
and
his
Companions
,
who
Cracified
our
Saviour
.
Michael
Paleologus
,
Veccus
Anthony
Eparkus
Philip
Melancthon
would
be
very
absur'd
for
us
to
Dispute
of
sublime
Matters
,
in
the
Condition
we
are
in
.
It
behoves
us
to
watch
and
apply
our selves
diligently
to
the
avoiding
the
Danger
threatning
us
,
lest
we
lose
our
Possessions
here
on
Earth
,
whilst
we
idly
and
over
curiously
inquire
into
the
things
of
Heaven
.
who
are
very
Ignorant
those
that
having
some
Experience
,
and
beholding
on
one
hand
the
Majesty
of
the
Roman
Church
,
and
on
the
other
the
Misery
of
the
Greek
one
,
the
Pomp
of
the
Sacrament
of
the
and
the
Neglect
wherewith
the
treat
theirs
,
conclude
that
the
Roman
Church
is
better
beloved
by
God
almighty
than
the
Greek
one
.
The
third
is
of
those
who
having
some
knowledg
of
the
World
,
are
yet
transported
by
an
habitual
Hatred
against
the
altho
their
Bishops
and
most
prudent
Persons
amongst
them
are
of
another
Temper
,
and
not
knowing
for
the
most
part
,
what
they
say
or
would
have
;
they
Compare
the
Greek
and
Roman
Church
together
,
their
Ceremonies
with
ours
,
and
prefer
their
Priests
to
our
Latin
Priests
,
supposing
them
not
so
vicious
as
ours
.
Yet
they
dare
not
affirm
we
are
in
an
Error
,
or
that
what
we
believe
or
practise
touching
the
Sacrament
is
unwarrantable
.
But
they
affirm
as
to
themselves
,
that
they
are
in
the
right
Way
,
and
do
not
doubt
of
Salvation
in
their
own
Religion
.
In
4.
Sent.
Quaest.
6.
Art.
4.
may
be
called
a
Transformation
,
but
not
a
Transubstantiation
.
That
altho
he
approved
of
the
common
Opinion
touching
the
Conversion
of
the
Substance
of
Bread
into
the
Body
of
Christ
,
yet
he
durst
not
affirm
this
to
be
an
Article
of
Faith
,
necessarily
to
be
believed
as
determin'd
by
the
Church
,
and
that
there
was
another
more
popular
Opinion
,
and
perhaps
more
rational
and
conformable
to
the
true
Doctrine
of
the
Sacrament
,
namely
the
Assumption
of
the
Substance
of
Bread
by
the
person
of
the
Word
.
Peter
Dailly
that
it
does
not
follow
(
in
his
Opinion
)
from
the
Churches
Determination
,
that
the
Substance
of
Bread
ceases
.
The
Opinion
of
the
Faculty
in
Theology
,
in
the
Presence
of
the
Masters
of
the
Colledg
,
touching
both
the
Ways
whereby
the
Body
of
Christ
may
be
said
to
exist
on
the
Altar
that
of
the
Conversion
of
the
Substance
of
Bread
,
and
that
of
the
Assumption
of
this
Substance
by
the
Word
)
both
which
Opinions
it
holds
and
approves
by
—
and
by
the
Testimonies
of
the
Fathers
.
Yet
it
says
that
neither
of
these
two
ways
has
been
determined
by
the
Church
,
and
therefore
never
a
one
of
them
is
an
Article
of
Faith
,
and
if
it
said
otherwise
,
it
would
not
have
said
so
well
,
and
those
that
express
themselves
otherwise
,
say
not
so
well
,
and
he
that
positively
asserts
that
either
one
or
the
other
of
these
Modes
is
an
Article
of
Faith
,
incurs
the
Sentence
of
an
Rupert
,
Durand
,
John
that
their
Curiosity
made
them
search
into
all
things
.
Holy
Land
Significat
,
&c.
Transubstantiation
,
change
of
Substance
Gregory
,
that
under
the
Empire
of
there
was
no
Person
to
be
found
in
all
that
was
able
to
Dispute
with
the
about
Religious
Matters
Transubstantiation
rashly
invented
that
they
obstinately
defend
whatsoever
they
do
,
right
or
wrong
,
let
their
Errors
be
made
never
so
apparent
.
That
they
maintain
they
can
neither
Err
in
Belief
nor
Practice
,
and
that
which
is
yet
worse
,
they
fly
in
the
Faces
of
those
that
Christianly
admonish
them
,
and
shew
them
their
Errors
.
That
they
persecute
such
with
Fire
and
Sword
,
as
if
it
were
not
lawful
to
repel
the
Injury
they
do
to
Christianity
,
and
to
guard
and
defend
our selves
against
the
Evil.
Theophylact
,
reduces
all
the
Differences
which
separated
in
his
time
the
two
Churches
to
the
single
addition
of
the
in
the
Protests
to
him
that
the
differ
not
from
the
Latin
Church
.
Rome
,
would
not
suffer
him
●o
dissemble
this
Accusation
,
which
would
be
the
most
specious
of
all
others
,
and
the
most
proper
to
alienate
the
Affections
of
the
and
hinder
their
Reconciliation
with
the
John
Phurnius
Nicolas
Methoniensis
Nice
,
Theodorus
Prodromus
,
Nicetas
Seidus
,
Michael
Paleologus
There
was
not
Arnaud
,
any
other
Difference
in
the
Doctrines
of
Faith
.
&
c
?
Neither
the
nor
the
Arnaud
,
supposed
there
were
any
other
Differences
between
them
in
Points
of
Faith
,
than
that
touching
the
Procession
of
the
Holy
Ghost
.
Emanuel
Comnenus
That
the
require
no
more
of
the
than
that
they
should
mention
the
Pope's
Name
in
their
publick
Offices
,
acknowledg
his
Supremacy
,
and
right
of
Appeals
.
Michael
Paleologus
p.
c.
who
can
speak
when
he
pleases
,
Court
Language
in
his
Books
of
Divinity
,
pleasantly
reproaches
in
the
Preface
of
his
Book
the
Author
of
the
that
he
decides
Questions
like
a
Soldier
.
I
examine
not
at
present
whether
he
had
Reason
for
his
application
of
this
Expression
,
I
reserve
this
for
the
Discourse
wherein
I
design
to
treat
of
his
personal
Differences
with
this
Author
.
But
seeing
he
has
introduced
this
term
in
a
serious
Dispute
:
I
think
I
may
borrow
it
of
him
,
whereby
to
express
after
what
sort
he
gets
clear
of
some
considerable
Difficulties
,
and
touching
which
we
may
say
with
great
reason
,
that
never
Man
fought
his
way
thro
them
more
Soldier
like
than
he
did
.
I
cannot
produce
a
better
Instance
of
Mr.
Soldier
like
Humour
,
than
the
manner
in
which
he
treats
of
whatsoever
passed
in
the
Council
of
viz.
Fly
in
a
mans
Face
.
I
believed
I
ought
much
less
to
make
use
of
this
new
Method
which
that
Author
has
found
out
whereby
to
refute
Mr.
s
Book
,
and
in
effect
this
is
to
do
like
who
cut
the
knot
he
could
not
untye
,
and
to
Dispute
Soldier
like
.
has
its
Bounds
it
has
not
a
part
in
every
Affair
,
nor
effects
all
things
:
Michael
Paleologus
't
is
no
great
Mystery
to
tell
us
that
in
this
Design
of
an
Union
,
touching
the
Differences
which
divided
the
from
the
there
should
be
politick
Respects
,
and
humane
Interests
;
this
is
neither
marvelous
nor
unjust
.
made
great
Progresses
,
and
reduced
the
Emperor
to
the
greatest
Extremity
.
The
Emperor
chose
rather
to
treat
with
the
Pope
and
Cardinals
,
as
being
more
able
to
procure
him
that
Assistance
,
he
needed
and
hoped
to
obtain
by
means
of
the
Union
,
than
with
the
Council
of
The
Fathers
of
were
very
desirous
to
raise
up
the
Dignity
of
their
Council
,
by
an
Union
with
the
and
therefore
they
made
the
most
advantagious
Offers
they
were
able
,
to
the
Deputies
of
the
Emperor
s
Son
and
Successor
.
But
intending
to
transfer
the
Council
from
he
made
use
of
the
Reunion
of
the
for
a
Pretence
of
this
Translation
,
and
so
ordered
it
with
the
Greek
Emperor
,
that
he
engaged
him
to
send
word
he
could
not
come
to
George
Scholarius
that
to
make
a
solid
and
lasting
Union
,
it
was
needful
to
examine
all
the
Doctrines
on
both
sides
,
without
omitting
any
.
But
for
the
making
of
a
politick
temporary
Union
,
the
sending
of
three
or
four
Deputies
was
sufficient
,
which
would
produce
the
same
,
if
not
a
better
Effect
,
and
would
be
more
beneficial
to
their
Country
,
than
if
the
Emperor
and
his
whole
Clergy
were
present
.
that
their
politick
Interests
were
not
so
prevalent
over
'em
,
as
to
take
away
from
'em
all
kind
of
Liberty
,
and
carry
them
forth
to
the
betraying
of
their
own
Judgments
without
resistance
;
that
on
the
contrary
they
managed
their
Pretensions
,
and
that
the
Question
touching
the
Holy
Spirit
was
discussed
in
this
Council
,
with
as
much
exactness
as
ever
any
was
in
any
Council
.
That
if
they
betrayed
their
Conscience
,
it
was
thro
humane
Weakness
,
having
first
rendred
to
their
Opinions
all
the
Testimonies
which
could
be
expected
from
weak
Persons
:
Greeks
.
Does
Mr.
know
what
he
say's
when
he
makes
such
unreasonable
Suppositions
?
Does
he
consider
into
what
absurdities
he
plunges
himself
.
Or
will
he
pretend
the
agreed
amongst
themselves
before
they
parted
from
to
conceal
their
Opinions
on
this
Point
from
the
and
carried
on
this
Design
so
dexterously
,
that
amongst
so
many
there
were
not
one
of
them
that
discovered
this
Secret
to
the
Corpus
Christi
veraciter
confici
The
Bread
and
Wine
are
changed
substantially
into
the
true
,
proper
and
living
Flesh
,
The
Bread
is
transubstantiated
into
the
Body
,
and
the
Blood
into
the
Wine
?
We
have
left
Greeks
)
our
Families
in
danger
,
exposed
to
the
Fury
of
the
Infidels
.
Time
slips
away
,
and
we
advance
nothing
,
let
us
lay
aside
these
Disputes
,
and
betake
our selves
to
some
Latins
:
That
they
were
not
for
Disputing
,
because
Disputes
generally
ingendred
Trouble
.
But
they
should
indeavour
to
find
out
some
other
means
of
Union
.
We
have
already
told
you
,
Julian
,
that
we
are
not
for
any
more
Disputes
,
for
Words
are
never
wanting
to
you
.
Your
will
never
suffer
you
to
acquiesce
in
any
thing
,
being
ever
ready
at
a
Reply
,
and
to
speak
the
last
.
Let
us
I
pray
then
lay
aside
these
tedious
Controversies
,
and
betake
our selves
to
some
other
means
for
reuniting
us
.
Latins
,
and
adored
the
Mass
in
the
same
manner
as
the
Roman
Church
,
Andrew
de
St.
Cruce
that
the
Pope
having
sent
them
word
that
on
the
morrow
they
must
celebrate
Mass
,
and
consummate
the
Union
,
and
that
if
there
were
any
amongst
them
would
partake
of
the
Mysteries
of
the
they
should
prepare
themselves
;
at
these
Words
the
were
seized
with
Horror
Andrew
de
St.
Cruce
that
they
adored
the
Mass
in
the
same
manner
as
the
We
stood
in
our
Vestments
during
the
Liturgy
We
hoped
the
would
have
amended
several
Errors
,
but
I
find
them
not
only
Innovators
and
Blame
worthy
in
several
things
,
but
that
which
is
worse
,
they
take
upon
them
to
reform
us
.
Arnaud
,
supposing
Policy
hindred
the
from
opposing
the
Doctrine
of
Transubstantiation
,
what
end
could
have
in
concealing
from
us
this
Mystery
?
Why
discovering
to
us
as
he
does
,
his
Countrymens
weakness
;
he
mentions
not
one
word
concerning
that
which
ought
to
be
the
chief
Subject
of
his
History
?
Why
does
he
not
blame
the
Ceremonies
of
the
Wh●
has
he
not
detested
in
his
History
the
Adoration
of
the
Host
,
and
Feast
of
the
Holy
Sacrament
,
of
which
he
was
a
Witness
?
Why
did
he
not
deplore
the
Abominations
of
those
of
his
Nation
,
that
were
present
at
the
Popish
Mass
,
who
shewed
it
the
same
Respect
as
the
which
is
to
say
,
adored
the
that
they
stood
bolt
upright
during
the
Liturgy
?
has
not
detested
the
Feast
of
the
Holy
Sacrament
,
of
which
he
was
a
Witness
?
This
was
the
time
if
ever
,
to
reproach
those
with
Transubstantiation
that
had
consented
to
the
Union
,
and
approved
this
Doctrine
in
it
.
Whatsoever
we
related
touching
the
approbation
of
Transubstantiation
would
have
less
force
,
had
this
Agreement
subsisted
.
It
would
have
been
alledged
that
politick
Interest
having
made
the
consent
to
the
receiving
of
this
Doctrine
,
they
were
afterwards
withheld
by
Fear
from
condemning
it
,
and
being
insensibly
accustomed
to
it
,
dared
not
immediately
reject
it
,
by
reason
of
the
bad
estate
of
their
Affairs
.
But
to
the
end
their
real
Belief
might
appear
in
this
Subject
,
it
was
necessary
this
Agreement
should
be
disturbed
,
and
their
Passion
at
liberty
to
break
out
,
that
they
should
indeavour
to
make
void
whatsoever
they
had
confirmed
at
That
they
should
attack
the
Union
in
all
possible
manners
,
and
denote
whatsoever
they
could
gainsay
,
reproachfully
charge
and
caluminate
the
with
whom
they
had
treated
,
and
the
who
had
consented
to
the
Union
,
that
their
Hatred
and
Rage
should
discover
it
self-without
Disguise
and
Constraint
.
It
was
necessary
they
should
be
thus
furious
that
the
Bread
is
Consecrated
,
and
made
the
Body
of
Christ
that
the
Body
of
Jesus
Christ
is
truly
Consecrated
:
Therefore
they
approved
Transubstantiation
.
Syropulus
,
Marc
That
as
to
what
concern'd
the
Procession
,
it
was
not
a
matter
to
stick
at
,
but
there
were
things
of
greater
Importance
to
be
considered
touching
the
Sacrament
.
De
processione
infesto
corporis
non
laborarem
,
multa
tamen
circa
hoc
Sacramentum
examinanda
sunt
.
Paysius
Ligaridius
Bessarion
,
Emanuel
Calecas
John
Plusiadene
It
is
sometimes
expedient
to
fall
upon
Controversies
,
Possevin
,
but
they
must
be
warily
and
moderately
handled
:
Neither
must
a
Man
mention
any
of
these
five
Articles
which
were
heretofore
the
principal
ones
,
and
which
the
Synod
of
handled
.
For
now
the
Controversies
of
the
are
no
longer
agitated
,
neither
in
nor
any
other
of
the
Eastern
Parts
.
And
therefore
these
Points
cannot
again
be
received
,
without
giving
just
Offence
.
As
to
the
Article
of
the
Procession
of
the
Holy
Spirit
,
there
are
few
that
understand
it
,
and
should
it
again
be
controverted
,
't
is
likely
't
would
happen
that
those
who
were
ignorant
of
it
before
,
would
after
Inquiry
into
that
,
pass
over
to
other
things
.
Emanuel
Comnenus
,
The
only
required
of
the
that
they
should
mention
the
Pope's
Name
in
their
publick
Prayers
,
acknowledg
his
Supremacy
,
and
the
right
of
Appeals
to
him
Michael
Paleologus
The
Pope
will
not
constrain
the
to
add
this
Clause
expresly
in
the
Symbol
,
when
they
shall
sing
it
in
the
Church
.
Michael
Paleologus
That
the
Unity
of
the
Catholick
Faith
permits
not
Diversity
in
its
Confessions
,
either
in
the
Act
of
Profession
,
or
in
the
Chaunt
,
or
any
particular
Declaration
of
Faith
.
Much
less
was
this
to
be
suffered
in
the
publick
singing
of
the
Creed
,
wherein
Uniformity
ought
especially
to
appear
,
in
as
much
as
this
Chant
comes
often
in
their
Service
.
Wherefore
,
the
Church
of
has
determin'd
,
and
resolved
that
the
Creed
shall
be
sung
in
Conformity
as
well
by
the
with
this
addition
of
the
Thomas
a
Jesu
His
Holiness
who
is
so
vigilant
for
the
Salvation
of
Souls
,
must
take
care
,
that
as
soon
as
ever
the
Patriarchal
Church
of
becomes
void
,
to
pitch
upon
one
of
the
Scholars
of
the
Seminaries
,
or
Monks
who
have
taken
upon
them
Ecclesiastical
Charges
in
He
must
choose
one
whom
he
thinks
most
fitting
,
and
give
him
notice
thereof
,
but
as
privately
as
may
be
,
lest
the
come
to
know
't
is
he
that
gives
him
the
Patriarchal
Church
of
Elects
and
Confirms
him
Patriarch
.
For
this
effect
his
Holyness
must
order
him
to
betake
himself
to
where
he
will
find
Ambassadors
already
prepared
by
his
Holyness
,
who
by
the
Presents
they
shall
make
the
Turk
,
(
on
whom
the
Election
and
Confirmation
of
the
Patriarch
depends
,
altho
unjustly
,
)
will
obtain
,
by
adding
something
to
the
usual
Tribute
,
that
he
command
the
to
choose
for
their
Patriarch
,
him
whom
his
Holiness
shall
design
.
They
will
no
sooner
demand
this
,
than
obtain
it
;
for
Mony
will
make
the
Tyrant
do
any
thing
,
as
appears
by
the
little
Difficulty
he
makes
of
taking
away
the
Patriarchal
Dignity
from
those
that
have
it
already
.
Moreover
there
ought
to
be
no
scruple
made
of
this
,
as
if
it
were
a
kind
of
Simony
:
For
this
is
not
a
setting
the
Patriarchate
upon
Sale
,
seeing
his
Holyness
has
already
given
it
,
Money
is
only
made
use
of
to
remove
some
Difficulties
.
Now
Divines
are
unanimous
in
their
Opinions
,
that
we
may
free
our selves
from
Vexations
and
Obstructions
,
by
means
of
Money
.
Neither
can
it
be
alledged
that
hereby
the
Metropolitains
will
be
deprived
of
their
right
of
Election
;
for
't
is
clear
their
Elections
are
invalid
,
being
as
they
are
Schismaticks
,
and
consequently
have
have
no
Jurisdiction
:
Moreover
it
seems
to
be
rather
the
Turk
that
makes
the
Election
,
than
they
,
for
they
Consecrate
him
whom
he
Presents
.
So
that
here
will
this
Advantage
redound
from
this
aforementioned
Election
.
1st
.
That
as
fast
as
the
Schismatical
Bishops
dye
,
the
Scholars
of
the
Seminary
,
or
others
,
of
whose
Judgment
there
is
no
cause
to
doubt
,
will
take
their
places
.
2d
.
But
his
Holyness
must
never
despair
nor
be
weary
,
or
think
it
sufficient
that
he
has
elected
one
Patriarch
.
He
must
on
the
contrary
substitute
another
again
and
again
,
ever
putting
Scholars
of
the
Seminary
into
the
places
of
the
Deceased
,
until
all
the
old
Schismatical
Prelates
be
dead
,
and
their
places
filled
with
Catholicks
.
And
seeing
that
the
Election
of
Patriarchs
of
depend
likewise
on
the
Turk
,
because
they
are
and
that
the
Government
of
these
Churches
is
in
the
Hands
of
the
same
Measures
must
be
taken
in
respect
of
them
,
by
means
of
Ambassadors
.
It
is
certain
that
this
Affair
will
be
successful
,
for
Money
does
all
things
in
this
Country
.
So
that
all
the
Patriarchs
being
Roman
Catholick
,
and
their
Duty
obliging
them
to
establish
Catholick
Bishops
and
Curats
according
as
their
Wisdom
shall
direct
them
;
nothing
will
hinder
us
from
saying
in
a
short
time
,
behold
one
Flock
,
and
one
only
Shepherd
.
The
Schismatical
Prelates
will
be
rooted
out
,
and
those
who
from
their
Infancy
have
been
piously
brought
up
in
the
Bosom
of
the
Catholick
Church
,
will
take
their
places
.
These
new
Prelates
by
the
uprightness
of
their
Lives
,
and
soundness
of
their
Doctrine
,
may
govern
a
People
who
are
only
Erroneous
upon
the
account
of
their
natural
Facility
and
Proneness
to
believe
what
their
Bishops
tell
them
.
Thomas
a
Jesu
Theophylact
,
Euthymius
,
Nicholas
Methoniensis
,
Cabasilas
,
Simeon
de
Thessalonica
,
Jeremias
Perron
,
Coccius
Theophylact
,
Euthymius
,
Cabasilus
the
very
Body
it self
of
Jesus
Christ
,
this
is
the
Antitype
this
is
my
Body
keeps
to
the
propriety
of
Words
,
he
excludes
whatsoever
varies
from
'em
:
He
overthrows
and
absolutely
rejects
all
metaphorical
Significations
,
and
keeps
close
to
the
literal
Signification
of
the
Word
EST.
excludes
the
Key
of
Figure
,
and
plainly
shows
he
has
not
taken
the
Word
EST
in
the
Sence
of
SIGNIFICAT
.
He
has
then
taken
it
in
a
Sence
of
Reality
.
For
as
our
Saviour
said
not
,
This
is
the
Figure
,
nor
that
the
Bread
he
would
give
should
be
the
Figure
;
so
neither
has
he
said
,
that
he
would
give
the
Virtue
of
his
Flesh
,
or
that
the
Bread
he
would
give
,
should
contain
the
Virtue
of
his
Flesh
.
BUT
as
our
Saviour
said
not
,
this
is
the
Figure
,
so
neither
did
he
say
,
this
is
the
Virtue
of
my
Body
,
but
this
is
my
Body
.
1st
.
Arnaud
,
Baptism
contains
the
Virtue
of
Christ's
Blood
,
and
yet
we
do
not
say
,
Baptism
is
not
the
Figure
of
it
,
but
the
Blood
it self
of
Christ
.
Ely
de
Crete
having
told
us
that
God
changes
the
Oblations
,
into
the
Efficacy
of
his
Flesh
.
and
doubt
not
of
the
Truth
of
this
,
seeing
he
himself
plainly
say's
,
this
is
my
Body
,
this
is
my
Blood
.
that
God
changes
the
Oblations
into
the
Efficacy
of
his
that
we
must
not
doubt
of
the
Truth
of
this
,
seeing
he
has
said
it
,
this
is
my
Body
this
is
my
Body
Euthymius
excludes
the
Key
of
Figure
,
and
does
not
take
the
Word
EST
in
the
Sence
of
that
't
is
not
likely
we
would
borrow
his
Words
to
instruct
a
Man
in
our
Opinion
,
and
that
we
are
not
wont
to
say
,
that
Christ
gave
us
not
the
Figure
of
his
Body
,
but
his
Body
,
because
he
said
,
this
is
my
Body
.
testifies
there
arises
naturally
a
Doubt
from
what
Faith
teaches
concerning
this
Mystery
,
that
the
Bread
is
really
the
Flesh
of
Christ
,
which
difficulty
he
expresses
in
these
Words
How
can
this
be
?
For
this
Bread
does
not
seem
to
me
to
be
Flesh
:
Whence
he
observes
the
natural
Consequence
of
this
Change
must
be
,
that
the
Bread
being
Flesh
must
appear
to
be
so
,
and
seeing
it
does
not
,
't
is
astonishing
.
let
a
man
take
or
Mr.
Gloss
,
to
expound
and
we
shall
find
nothing
can
be
more
Extravagant
.
For
this
is
as
much
as
to
say
according
to
them
,
if
it
be
true
the
Bread
contains
the
Virtue
of
Christ's
Body
,
how
comes
it
to
pass
,
that
it
does
not
appear
to
us
to
be
Flesh
?
Whence
is
it
we
see
only
Bread
and
not
Flesh
?
Is
it
not
ridiculous
to
make
People
reason
after
so
absurd
a
manner
.
And
why
must
this
Bread
containing
only
the
Virtue
of
Christ's
Body
appear
Flesh
,
when
it
is
not
so
?
Does
it
follow
from
the
Breads
partaking
of
a
spiritual
Quality
of
the
Flesh
of
Christ
,
either
morally
or
physically
,
that
it
must
appear
Flesh
?
Would
it
not
be
on
the
contrary
a
dreadful
Prodigy
,
if
the
Flesh
of
Christ
being
only
in
Virtue
in
the
Bread
of
the
should
appear
Flesh
Jesus
Christ
Mathew
,
by
these
Words
,
this
is
my
Body
,
shows
us
that
the
Bread
which
is
Consecrated
on
the
Altar
,
is
the
Lord
's
own
Body
,
and
not
an
Antitype
.
For
he
did
not
say
,
This
is
the
Antitype
,
but
,
this
is
my
Body
,
this
Bread
being
changed
by
an
ineffable
Operation
,
altho
it
appears
to
us
to
be
still
Bread
.
The
Bread
is
changed
into
our
Lord's
Flesh
by
mystical
Words
,
by
the
mystical
Blessing
,
and
coming
of
the
Holy
Spirit
:
And
let
no
body
be
troubled
that
he
must
believe
the
Bread
is
Flesh
.
The
Lord
when
as
yet
in
the
World
,
receiving
his
Nourishment
from
Bread
,
this
Bread
he
took
,
was
changed
into
his
Body
,
and
became
like
unto
his
Flesh
,
and
contributed
to
augment
and
sustain
it
after
a
natural
manner
,
so
in
like
sort
this
Bread
is
now
changed
into
our
Lord's
Flesh
.
how
then
can
it
be
said
?
Why
does
it
appear
to
us
to
be
Bread
,
and
not
Flesh
.
It
is
to
the
end
we
may
not
conceive
Horror
in
the
eating
of
it
:
For
if
it
appeared
to
us
to
be
Flesh
,
we
could
not
but
abhor
the
Communion
.
It
is
then
by
an
effect
of
God's
Condescention
to
our
Weakness
,
that
the
Mystical
Food
appears
to
us
to
be
such
as
we
are
used
to
.
This
Bread
is
not
a
Figure
of
our
Lord's
Body
,
but
it
is
changed
into
the
Lord's
Body
:
The
Bread
which
I
shall
give
is
my
Flesh
.
He
does
not
say
't
is
the
Figure
of
my
Flesh
,
but
my
Flesh
.
And
in
another
place
,
if
you
eat
not
the
Flesh
of
the
Son
of
Man
.
how
does
it
not
appear
to
be
Flesh
?
O
man
,
't
is
because
of
thine
Infirmities
:
For
because
the
Bread
and
Wine
are
Food
familiar
to
us
,
and
that
we
are
not
able
to
suffer
Blood
and
Flesh
before
us
;
God
full
of
Mercy
,
in
Condescension
to
our
Weakness
,
conserves
the
Species
of
Bread
and
Wine
,
but
changes
them
into
the
VIRTUE
OF
HIS
FLESH
AND
BLOOD
.
if
it
be
so
that
the
Bread
contains
the
Virtue
of
Christ's
Body
,
why
does
it
not
appear
Flesh
to
us
?
Reality
,
the
internal
Essence
Force
,
or
Power
of
Flesh
,
Flesh
full
of
Efficacy
that
when
two
things
are
joyned
together
in
Truth
,
and
in
the
Mind
of
those
to
whom
we
speak
,
it
often
happens
that
in
expressing
them
,
we
denote
but
one
,
without
excluding
the
other
,
and
with
a
design
to
make
the
other
understood
,
which
we
do
not
express
by
that
which
we
do
.
It
is
certain
that
the
Consecrated
Bread
is
changed
into
the
Body
of
Christ
:
It
is
certain
likewise
that
it
becomes
full
of
its
Virtue
and
Efficacy
.
These
two
Truths
are
joyned
,
and
are
the
Consequences
of
each
other
:
And
therefore
it
oft
happens
that
Authors
do
joyntly
express
them
,
as
does
who
tells
us
in
express
Terms
,
That
as
Jesus
Christ
deified
the
Flesh
he
took
by
a
supernatural
Operation
,
so
he
changes
the
Bread
and
Wine
after
an
ineffable
manner
into
his
proper
Body
,
which
is
the
Fountain
of
Life
,
and
into
his
proper
Blood
,
and
into
the
Virtue
of
both
one
and
the
other
.
But
as
these
two
changes
are
still
joyned
in
Effect
,
and
the
Fathers
supposing
they
were
joyned
in
the
Spirit
of
the
Faithful
;
It
sufficed
them
to
express
the
one
,
to
make
the
other
understood
:
And
thus
they
tell
us
a
hundred
times
that
the
Bread
is
changed
into
the
Body
of
Christ
,
without
expressing
it
is
filled
with
its
Virtue
,
because
one
follows
the
other
,
and
having
told
us
several
times
that
the
Bread
is
changed
into
the
Body
of
Christ
,
tells
us
once
,
that
't
is
changed
into
its
Strength
,
as
the
sequel
of
a
Mystery
which
makes
it
conceived
wholy
entire
,
because
the
Faith
of
the
Faithful
does
not
separate
the
virtue
of
Christs
Body
,
from
the
Body
it self
,
nor
his
Body
from
its
Virtue
,
it
never
having
entred
into
their
Minds
,
that
Christ's
Body
was
in
Heaven
,
and
that
we
have
only
in
the
Eucharist
its
Strength
and
Virtue
,
whereas
they
believe
that
we
have
only
this
Strength
and
Virtue
,
upon
the
account
of
its
being
really
and
truly
present
in
our
Mysteries
.
That
the
Bread
and
Wine
are
changed
into
the
Virtue
of
the
Flesh
and
Blood
of
Christ
,
and
he
means
nothing
else
.
its
Truth
,
Reality
,
and
inward
Essence
:
a
Form
or
Appearance
of
Godlyness
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
that
they
denied
the
Power
,
that
it
is
to
receive
the
Communion
ignorantly
,
not
to
know
the
Virtue
and
Dignity
of
it
,
and
to
be
ignorant
that
't
is
the
Body
and
Blood
of
Christ
according
to
Truth
:
That
this
is
to
receive
the
Mystery
,
and
not
know
the
Virtue
of
them
;
he
did
not
mean
that
the
Mysteries
were
the
Body
and
Blood
of
Jesus
Christ
in
Substance
,
Virtue
of
the
Mystery
it
is
changed
into
the
Virtue
of
the
Body
.
the
Strength
,
or
Power
of
Flesh
Paschasius
Ratbert
the
Virtue
of
a
thing
a
thing
full
of
Virtue
or
Efficacy
,
The
Virtue
of
and
the
Wisdom
of
his
Majesty
the
Force
or
Rapidity
of
the
River
,
for
a
swift
River
,
the
strength
of
for
the
valiant
the
Virtue
of
the
Holy
Spirit
,
that
the
wise
Men
acknowledged
the
Virtue
of
God
in
the
weak
Body
of
a
Child
,
When
the
Bread
is
changed
into
the
Body
of
Christ
,
it
becomes
full
of
its
Virtue
and
Efficacy
.
IT
sometimes
happens
that
Authors
express
these
two
Truths
joyntly
together
,
as
has
done
that
is
to
say
having
said
several
times
the
Bread
is
changed
into
the
Body
of
Christ
,
tells
us
once
't
is
changed
into
his
Strength
,
as
an
effect
of
the
Mystery
,
which
makes
it
conceived
intire
.
Theodotus
,
Cyrillus
Alexandria
,
Victor
Antioch
,
Eutychius
,
Euthymius
,
Ely
de
Crete
.
I
am
astonished
at
what
some
say
now
that
the
is
not
the
Flesh
and
Blood
of
Christ
really
,
but
Sacramentally
;
a
certain
Efficacy
of
the
Flesh
,
not
the
Flesh
itself
,
the
Virtue
of
the
Blood
,
but
not
the
Blood
itself
.
that
the
Faith
of
the
Eaithful
never
separates
the
Virtue
of
Christ's
Body
,
from
the
Body
itself
,
nor
his
Body
from
its
Virtue
.
That
Baptism
contains
the
Virtue
of
Christ's
Blood
,
in
the
same
manner
the
Ministers
imagine
this
Virtue
to
be
contained
in
the
Nicholas
Methoniensis
that
the
Virtue
of
Christ's
Body
is
communicated
to
the
Water
of
Baptism
,
and
the
Oyl
of
Confirmation
.
the
Power
of
God
to
Salvation
,
Nicholas
Methoniensis
Against
those
that
doubt
,
and
say
the
Consecrated
Bread
and
Wine
are
not
the
Body
and
Blood
of
our
Lord
Jesus
Christ
.
finds
the
Ministers
very
much
perplexed
touching
this
Doubt
.
Why
could
not
they
believe
Christ
might
morally
communicate
to
the
Bread
,
the
Virtue
of
his
Body
?
Is
it
a
harder
matter
to
communicate
to
the
Bread
the
Virtue
of
Christ's
Body
,
than
to
communicate
it
to
the
Water
of
Baptism
,
and
the
Oyl
of
Confirmation
?
He
doubted
touching
the
Gifts
how
can
the
Gifts
sanctify
me
de
Initiatis
Is
this
then
this
great
Mystery
which
Eye
hath
not
seen
,
nor
Ear
heard
,
nor
yet
hath
entred
into
the
Heart
of
Man
to
conceive
?
I
see
the
same
Water
which
I
see
every
Day
,
is
this
that
which
must
cleanse
me
?
Ely
de
Creté
that
we
must
not
doubt
of
it
,
seeing
Christ
himself
say's
it
,
Nicholas
Methoniensis
the
Bread
is
the
Body
of
Jesus
Christ
,
Nicolas
Methoniensis
the
Bread
is
the
Body
of
Jesus
Christ
the
Bread
is
Transubstantiated
into
the
Body
of
Jesus
Christ
.
Nicolas
Methoniensis
Arnaud
,
are
not
so
barren
but
they
can
furnish
us
with
Expressions
to
say
,
I
doubt
whether
the
Bread
contains
the
Virtue
of
Christ's
Body
,
I
doubt
whether
it
is
the
Figure
of
the
Body
of
Christ
?
I
doubt
whether
the
Substance
of
Bread
is
changed
into
the
Substance
of
Christ's
Body
Nicholas
Methoniensis
Nicolaus
Methoniensis
that
the
Bread
is
changed
into
the
Body
of
Christ
.
That
this
Mystical
Sacrifice
takes
its
Original
from
our
Lord
himself
:
That
we
must
not
despise
what
has
been
taught
us
by
this
Divine
Mouth
which
cannot
lye
:
That
't
was
he
himself
told
us
,
this
is
my
Body
,
this
is
my
Blood
,
and
if
you
eat
not
the
Flesh
of
the
Son
of
Man
,
nor
drink
his
Blood
,
you
have
no
Life
in
you
.
That
we
must
not
charge
him
with
want
of
Power
,
seeing
he
is
Almighty
:
That
his
Body
was
born
of
a
Virgin
above
the
course
of
Nature
,
and
above
the
Thoughts
and
Apprehensions
of
Men.
that
they
are
just
,
natural
,
and
befitting
a
Bishop
to
Utter
,
that
believes
Transubstantiation
,
and
Refutes
those
that
do
not
!
Nicolaus
Methoniensis
Virtue
of
the
Body
NICOLAUS
Methoniensis
perhaps
you
doubt
of
this
Mystery
,
and
do
not
Believe
it
because
you
do
not
see
Flesh
and
Blood
.
Arnaud
,
perhaps
you
do
not
believe
the
Bread
and
Wine
contain
the
Virtue
of
Christ's
Body
and
Blood
,
because
you
do
not
see
Flesh
and
Blood
;
as
if
there
must
appear
Flesh
and
Blood
,
that
we
may
believe
the
Bread
and
Wine
contain
the
Virtue
of
them
.
These
Peoples
Reasoning
,
would
consist
according
to
Mr.
in
a
very
pleasant
Argument
,
if
the
Bread
and
Wine
Contain'd
the
Virtue
of
Christ's
Body
,
there
would
appear
Flesh
and
Blood
in
the
Eucharist
,
but
there
does
not
appear
Flesh
and
Blood
;
Therefore
they
do
not
contain
the
Virtue
thereof
.
a
pleasant
and
ridiculous
Argument
Theophylact
,
That
the
Faith
of
the
Faithful
doth
never
separate
the
Virtue
of
Christ's
Body
,
from
the
Body
it self
,
nor
his
Body
from
his
Virtue
,
and
that
it
never
entred
into
their
Thoughts
the
Body
of
Christ
was
in
Heaven
,
and
that
we
receive
only
in
the
its
Strength
and
Virtue
,
whereas
they
believe
we
receive
only
this
Strength
and
Virtue
,
from
its
being
really
and
truly
present
in
our
Mysteries
.
Nicolaus
Methoniensis
Nicolaus
Methoniensis
Nicolaus
Methoniensis
,
Ye
doubt
of
this
Mystery
,
and
do
not
believe
it
,
because
ye
do
not
see
Flesh
and
Blood
in
it
.
the
Bread
is
the
Body
of
Christ
,
Nicolaus
Methoniensis
Theophylact.
God
respecting
our
Weakness
,
lest
we
should
conceive
Horror
at
the
Pledges
of
Eternal
Life
,
as
being
not
able
to
indure
the
sight
of
Flesh
and
Blood
,
does
therefore
deliver
to
us
things
familiar
to
our
Nature
,
and
has
joyned
to
them
his
Divinity
,
saying
,
this
is
my
Body
,
this
is
my
Blood
.
Nicolaus
Methoniensis
that
the
Bread
is
the
Body
that
the
Bread
is
changed
into
the
Substance
of
the
Body
,
Nicolaus
Methoniensis
Cabasilas
,
Simeon
Thessalonica
,
Jeremias
I
believe
and
confess
the
Bread
and
Wine
which
are
mystically
Sacrificed
by
the
Christians
,
and
of
which
they
partake
in
their
Divine
Sacraments
.
I
believe
also
Sarracen
,
that
these
things
are
in
truth
the
Body
and
Blood
of
Christ
,
being
changed
by
his
Divine
Virtue
intellectually
and
invisibly
above
all
humane
Understanding
,
AS
IS
BEST
KNOWN
TO
HIMSELF
.
I
am
perswaded
I
believe
,
I
confess
that
the
Bread
and
Wine
mystically
Consecrated
by
the
Christians
,
and
of
which
they
partake
in
the
Celebration
of
the
Holy
Mysteries
,
are
in
truth
the
Body
and
Blood
of
our
Lord
,
being
changed
by
his
Divine
Virtue
,
in
a
manner
not
to
be
perceived
by
our
Eyes
,
and
discernible
only
to
the
Mind
,
but
surpassing
all
the
Thoughts
of
Men
,
and
which
is
only
comprehended
by
God
alone
,
and
so
I
promise
that
I
will
partake
of
it
with
other
faithful
People
,
as
being
in
truth
his
Flesh
and
Blood
.
In
a
manner
which
our
Eyes
do
not
discover
,
and
which
is
discernable
only
to
the
Mind
:
As
he
alone
knows
In
a
manner
Comprehended
by
God
alone
,
That
these
kind
of
Writings
are
design'd
to
represent
the
General
,
Publick
,
and
Universal
Sentiments
of
the
Church
,
and
not
the
Particular
Sentiment
of
Authors
.
That
they
contain
an
Exact
,
Precise
,
and
Plain
way
of
Speaking
without
Figure
,
or
Metaphor
,
their
End
being
only
to
give
an
Exact
and
True
Account
of
Points
of
Faith
.
General
,
Publick
Universal
Sentiment
of
the
Greek
Church
Publick
,
General
Universal
Sentiment
That
the
Church
would
not
have
the
believe
that
the
Bread
and
Wine
were
not
truly
the
Body
and
Blood
of
Christ
,
but
only
his
Figure
indued
with
their
Virtue
.
Thessalonica
,
Simeon
Thessalonica
,
Jeremias
That
the
Bread
and
Wine
are
the
Body
and
Blood
of
Christ
:
This
very
Body
and
Blood
.
That
they
are
changed
into
this
Body
and
Blood
.
the
Poor
are
Jesus
Christ
,
even
Christ
himself
,
that
the
Church
is
the
Body
of
Jesus
Christ
,
the
very
Body
of
Jesus
Christ
,
that
we
are
changed
into
Jesus
Christ
,
changed
into
his
Body
,
transformed
into
him
,
changed
into
his
Flesh
:
Paysius
Ligaridius
The
Bread
is
made
the
Body
of
Jesus
Christ
,
The
Bread
is
changed
into
the
Body
of
Christ
,
it
becomes
the
very
Body
,
the
proper
Body
,
the
real
Body
of
Christ
.
They
are
not
two
Bodies
,
but
one
Body
.
The
Gifts
are
changed
into
the
Body
and
Blood
of
Christ
,
that
the
Bread
is
the
very
Body
of
our
Saviour
,
the
Sacrifice
offered
for
the
Salvation
of
the
World
,
that
the
Lord
is
seen
and
handled
by
means
of
the
Holy
and
Dreadful
Mysteries
,
and
that
we
receive
him
in
the
Eucharist
.
Cabasilas
Disputing
against
the
on
the
Subject
of
this
Prayer
which
they
make
after
the
Consecration
:
Reasons
on
these
four
Principles
which
include
the
real
Presence
,
and
Transubstantiation
.
1st
.
That
we
ought
not
to
wish
the
Body
of
Christ
be
taken
up
from
us
.
2ly
.
That
the
Body
of
Christ
being
in
Heaven
and
on
Earth
,
we
ought
not
to
desire
it
should
be
carried
up
into
Heaven
,
because
it
is
there
already
.
3dly
.
That
it
cannot
be
offered
by
Angels
,
because
it
is
above
Angels
.
4ly
.
That
we
cannot
without
Impiety
wish
the
Gifts
a
greater
Dignity
,
seeing
they
are
the
Body
of
Jesus
Christ
.
We
must
not
pray
that
the
Holy
Gifts
be
taken
away
from
us
,
but
on
the
contrary
,
that
they
may
remain
with
us
,
and
must
believe
they
do
so
,
because
it
is
thus
that
Christ
is
with
us
to
the
end
of
the
World
:
2d
.
Cabasilas
That
if
the
acknowledged
it
to
be
the
Body
of
Christ
,
they
must
believe
he
is
with
us
,
and
that
he
is
above
the
Heavens
,
seated
at
the
right
Hand
of
the
Father
,
in
a
manner
known
to
him
,
3d.
How
Cabasilas
,
can
that
be
carried
up
by
an
Angel
which
is
above
all
Principalities
and
Powers
,
and
above
every
Name
.
to
what
more
excellent
or
Holy
State
can
we
believe
they
pass
into
?
Perpetuity
,
that
has
respect
to
the
Body
of
Christ
in
the
as
dead
that
it
is
not
an
Image
or
Representation
of
a
Sacrifice
,
but
a
real
Sacrifice
,
not
of
Bread
,
but
of
the
Body
of
Christ
,
and
that
there
is
but
one
Sacrifice
of
the
Lamb
,
of
him
which
was
once
offered
.
That
the
Bread
is
changed
into
the
thing
Sacrificed
,
altho
the
Sacrifice
is
not
presently
offered
the
Lamb
slain
That
the
Bread
is
the
real
Body
of
Jesus
Christ
,
that
it
is
the
very
Body
of
Christ
,
That
the
Article
of
the
Confession
,
which
respects
the
Sacrament
,
expresly
asserting
the
real
Presence
,
but
not
mentioning
Transubstantiation
answers
,
that
Point
is
handled
in
it
very
briefly
and
obscurely
,
that
the
Catholick
Church
holds
the
Bread
is
changed
into
the
very
Body
and
Blood
of
our
Lord
thro
the
Holy
Spirit
.
Touching
the
Lord's
Supper
,
they
hold
the
Body
and
Blood
of
Jesus
Christ
are
really
present
in
it
,
and
are
distributed
to
those
that
participate
thereof
,
and
condemn
the
Opinion
of
those
that
hold
the
contrary
:
This
Article
treats
of
the
Lord's
Supper
very
briefly
,
and
to
say
the
Truth
,
somewhat
obscurely
;
For
,
we
are
told
several
things
of
you
which
we
do
not
approve
.
That
the
Catholick
Church
holds
,
the
Bread
is
changed
into
the
Body
and
Blood
of
our
Lord
thro
the
Spirit
.
The
Bread
is
changed
into
the
real
Body
,
This
was
a
proper
place
wherein
to
assert
the
Body
and
Blood
of
Christ
are
not
really
present
in
the
Sacrament
,
seeing
only
their
Virtue
is
in
it
.
That
the
Patriarch
does
not
say
the
Bread
is
changed
in
Virtue
,
Power
and
Efficacy
The
Divines
of
believed
upon
the
Answer
of
the
Patriarch
,
that
he
taught
the
real
Presence
and
If
the
Divines
of
Misunderstood
the
Patriarchs
Sence
,
it
lay
upon
him
to
rectify
their
Mistakes
.
That
the
Communion
,
or
Supper
of
our
Lord
,
unites
us
to
him
,
in
as
much
as
we
truly
partake
therein
of
his
Flesh
and
Blood
:
The
Bread
is
changed
That
seeing
they
admitted
only
some
of
them
,
and
moreover
erroneously
perverted
and
changed
the
Expressions
of
the
ancient
and
modern
Doctrin
to
obtain
their
Aim
,
They
therefore
deserved
not
the
Title
of
Divines
.
Greeks
,
That
God
has
given
us
the
Sacraments
double
,
that
is
to
say
,
consisting
on
one
Hand
of
the
Grace
of
the
Holy
Spirit
,
and
on
the
other
,
of
sensible
things
,
which
are
Water
,
Oyl
,
Bread
,
and
the
Chalice
by
which
our
Souls
are
sanctifi'd
That
she
is
set
forth
to
us
in
the
Mysteries
,
not
as
in
the
Symbols
Heart
,
and
the
Branches
of
a
Tree
in
the
Root
,
in
the
Vine
according
to
our
Saviour's
Words
.
For
here
is
not
only
a
bare
Communion
of
Name
,
or
relation
of
Resemblance
,
but
the
Identity
of
the
thing
it self
:
For
the
Mysteries
are
really
the
Body
and
Blood
of
Christ
,
and
they
are
not
changed
into
our
Body
,
but
we
are
changed
into
them
,
the
strongest
part
prevailing
.
The
Iron
when
put
in
the
Fire
,
becomes
Fire
it self
,
but
the
Fire
becomes
not
Iron
.
As
then
when
the
Iron
is
red-hot
,
we
perceive
no
more
Iron
,
but
Fire
,
the
Fire
dispelling
all
the
Proprieties
of
Iron
,
so
he
that
beholds
Christ's
Church
,
in
as
much
as
it
is
united
to
him
,
and
partakes
of
his
Flesh
,
beholds
nothing
else
but
the
Body
of
our
Lord
.
We
are
changed
into
the
Mysteries
.
really
the
Body
and
Blood
of
Jesus
Christ
,
is
the
very
Body
of
our
Lord
.
speaks
of
the
Church
which
has
received
the
Impression
of
the
Spirit
of
Christ
.
he
will
perceive
nothing
else
but
our
Lord's
Body
:
That
't
is
in
as
much
as
she
is
partaker
of
his
Flesh
:
That
my
Complaint
is
unreasonable
That
the
Bread
is
neither
a
Figure
,
nor
an
but
the
real
Body
of
Christ
contained
under
the
species
of
leavened
Bread
.
We
are
not
obliged
to
justify
the
Translations
of
Protestants
,
and
that
if
he
be
mistaken
't
is
his
Fault
.
is
not
the
Author
of
this
Translation
,
but
Transcribed
it
The
Bread
of
the
Lord's
Body
,
which
is
administred
by
the
Priests
,
is
neither
a
Type
,
nor
an
but
it
is
a
leavened
Loaf
,
and
the
very
Body
of
our
Lord
,
Illud
ipsum
verum
Christi
corpus
,
sub
speciebus
fermentati
panis
contentum
,
The
Body
it self
,
the
real
Body
of
Christ
CONTAINED
UNDER
THE
SPECIES
OF
LEAVENED
BREAD
.
Leavened
,
because
it
remains
in
effect
leavened
Bread
,
and
that
it
is
only
the
Body
of
Christ
,
in
Figure
or
Virtue
.
Secondly
,
It
is
called
by
this
Name
of
leavened
Bread
,
because
it
was
originally
leavened
Bread
,
and
does
still
appear
so
,
altho
it
be
the
Body
of
our
Lord
.
But
the
first
of
these
Sences
has
been
several
times
excluded
by
his
own
Words
,
wherein
he
clearly
asserted
that
after
the
Consecration
the
leavend
Bread
is
changed
into
our
Lord's
real
Body
,
that
it
is
not
a
Figure
,
but
our
Lords
Body
,
that
it
is
this
Flesh
concerning
which
he
speaks
;
The
Bread
which
I
shall
give
you
is
my
Flesh
.
It
is
excluded
in
what
follows
sundry
different
ways
,
and
by
the
very
Words
of
that
passage
which
asserts
it
is
our
Lord's
Body
.
Whence
it
follows
it
is
not
then
really
leavened
Bread
.
The
Bread
is
changed
into
the
real
Body
of
Christ
,
and
the
Wine
into
his
Blood
,
This
is
an
or
this
is
the
Figure
of
my
Body
,
but
this
is
my
Body
This
is
not
to
say
that
the
Flesh
which
our
Saviour
then
had
,
was
given
to
be
eaten
by
his
Disciples
,
nor
his
Blood
to
be
drunk
,
nor
that
now
in
this
sacred
Ordinance
our
Lord's
Body
descends
from
Heaven
:
This
would
be
Blasphemy
.
But
then
and
now
by
Prayers
and
the
Grace
of
the
almighty
Spirit
,
which
operates
in
the
Mysteries
by
means
of
the
Holy
Orisons
,
the
Bread
is
changed
into
our
Lord's
real
Body
and
Blood
.
That
Christ
gave
not
to
be
eaten
by
his
Disciples
the
Flesh
which
he
had
,
in
ceasing
to
have
it
,
and
to
appear
before
them
in
his
usual
manner
,
in
cutting
his
Body
into
Morsels
,
or
having
no
other
place
of
Abode
than
his
Apostles
Stomach
.
Christ
gave
to
be
eaten
by
his
Disciples
the
Flesh
he
bore
,
and
Christ
gave
not
the
Flesh
he
bare
to
his
Disciples
to
eat
.
Anastasius
Sinaite
,
Germane
The
Churches
happy
Days
,
peaceable
and
blessed
Days
,
wherein
the
Pastors
took
care
to
instruct
their
Flocks
,
and
remove
all
the
Difficulties
which
might
arise
p.
c.
from
the
Sacrament's
being
commonly
called
the
Body
of
Christ
.
1st
.
of
happy
Days
,
Days
of
Peace
and
Blessing
,
happy
Day
a
happy
Day
The
Churches
happy
Days
That
never
respect
things
as
they
are
in
Effect
,
but
only
as
I
would
have
them
,
that
has
no
regard
to
Truth
,
nor
Probability
,
but
only
the
advantaging
of
my
Cause
,
that
disposes
of
Historical
Passages
and
real
Events
with
more
liberty
than
Adventures
are
dealt
out
in
Romances
,
that
builds
Castles
in
the
Ayr
,
and
makes
all
Men
in
the
World
Senceless
,
provided
they
speak
and
think
according
to
my
Desires
and
Pretensions
,
that
prefers
the
smallest
Reasons
,
before
the
strongest
and
clearest
Proofs
,
and
proposes
all
this
in
a
confident
insulting
manner
,
giving
myself
those
Applauses
which
I
would
willingly
receive
from
others
,
and
treating
my
Adversaries
with
Contempt
and
Disdain
.
my
happy
Days
Anastatius
Sinaite
That
the
is
really
the
true
Body
and
Blood
of
Christ
,
not
mere
Bread
,
such
as
is
sold
in
the
Market
;
nor
a
Figure
,
such
as
was
the
Sacrifice
of
the
paschal
Lamb
amongst
the
Jews
.
That
the
is
corruptible
,
as
Experience
shews
us
That
the
Body
of
Christ
was
Corruptible
before
his
Resurrection
.
That
the
is
the
Body
of
Christ
,
such
as
it
was
before
his
Resurrection
,
Can
any
Man
that
has
but
the
least
spark
of
Sence
,
and
believes
the
to
be
only
a
Figure
of
Christ's
Body
,
and
not
the
real
Body
of
Christ
,
Express
this
his
Opinion
by
these
Terms
.
The
is
not
the
Figure
,
but
really
the
true
Body
of
Christ
.
Can
any
Calvinist
in
the
World
refuse
to
acknowledg
this
Discourse
overthrows
his
Doctrine
?
He
expresses
himself
Arnaud
,
a
little
crabbedly
towards
the
end
of
his
Discourse
,
in
making
use
of
weak
Arguments
,
not
only
here
,
but
in
almost
all
parts
of
his
whole
Discourse
.
That
he
concludes
the
Body
of
Christ
was
corruptible
before
his
Passion
,
seeing
he
suffers
still
in
the
an
apparent
Corruption
,
by
the
sensible
Corruption
of
the
Species
,
which
are
the
Symbol
of
the
State
wherein
he
was
before
his
Death
.
This
Arguing
is
very
weak
and
roughly
Expressed
,
but
't
is
no
unusual
thing
for
this
Author
to
Reason
weakly
,
and
it
would
be
but
a
bad
Consequence
to
conclude
that
an
Argument
is
not
his
,
because
't
is
weak
.
It
is
sufficient
that
it
be
not
extravagant
in
the
highest
Degree
,
as
is
that
which
attributes
to
him
Arnaud
.
That
which
happens
to
the
Figure
of
Christ's
Body
happened
to
his
Body
before
his
Passion
.
Now
it
happens
to
the
Bread
which
is
the
Figure
of
it
,
to
be
subject
to
Corruption
:
The
Body
then
of
Jesus
Christ
was
Corruptible
before
his
Passion
.
That
it
is
a
Sign
That
it
is
a
corruptible
Sign
,
Incorruptible
Body
,
Invisible
and
Impassible
of
Christ
,
under
the
Corruptible
Species
of
Bread
and
Wine
.
Anastasius
The
Body
of
Christ
before
his
Resurrection
was
immediately
Corruptible
in
it self
.
Because
now
in
the
it
is
Incorruptible
in
it self
,
and
Corruptible
in
respect
of
the
Species
which
cover
it
.
That
an
incorruptible
Nature
can
neither
be
Cut
,
nor
Wounded
in
the
Side
and
Hands
,
nor
Pierced
,
nor
put
to
Death
,
nor
Eaten
;
That
it
can
neither
be
held
,
nor
touched
.
believed
this
whiteness
,
and
other
sensible
Accidents
of
the
to
be
the
Accidents
of
the
Body
of
Christ
,
and
so
that
when
the
Bread
is
broken
,
it
is
the
Body
of
Christ
that
is
broken
.
common
Bread
,
such
as
is
sold
in
the
Market
:
That
it
is
not
a
Figure
as
that
of
the
He-goat
,
which
the
Jews
offered
:
That
altho
the
deny
the
to
be
the
Figure
of
Christ's
Body
,
yet
do
they
affirm
it
is
a
Representation
of
the
Mysteries
of
his
Life
,
and
that
the
same
Authors
which
teach
the
one
,
teach
the
other
.
That
it
is
the
real
Body
of
Jesus
Christ
:
That
the
Divinity
cannot
be
Detained
,
Chewed
,
Divided
,
Changed
,
Cut
,
as
is
the
and
that
we
must
according
to
this
Hereticks
Doctrine
deny
the
to
be
in
truth
Christ's
visible
,
terrestial
,
and
created
Body
and
Blood
That
the
Bread
is
changed
into
the
Body
of
Christ
,
and
that
it
is
his
Body
.
sprinkling
the
People
with
the
Blood
of
Goats
and
Heifers
,
This
is
the
Blood
of
the
Covenant
.
But
our
Saviour
Christ
has
given
his
own
proper
Body
,
and
shed
his
own
Blood
,
and
given
us
the
Cup
of
the
new
Testament
This
is
my
Body
which
was
broken
for
you
,
this
is
my
Blood
shed
for
the
Remission
of
your
Sins
.
As
often
then
as
ye
eat
this
Bread
and
drink
of
this
Cup
,
ye
declare
my
Death
and
Resurrection
.
Thus
believing
then
we
eat
the
Bread
and
drink
of
the
Cup
,
as
of
the
Flesh
of
God
,
declaring
thereby
the
Death
and
Resurrection
of
our
Lord
Jesus
Christ
.
As
the
Flesh
,
As
the
Body
,
John
Damascen
He
ought
not
Perpet
.
c.
to
produce
the
Testimony
of
a
Person
whom
we
except
against
,
and
that
with
good
Cause
,
seeing
he
was
one
of
the
first
that
left
the
common
Road
of
the
Churches
Expressions
,
and
betook
himself
to
affected
and
singular
ones
,
which
are
at
as
great
distance
from
the
Roman
Church
as
the
reformed
one
.
Gregory
de
Nysses
That
God
makes
the
Bread
the
Body
of
Christ
,
and
the
Wine
his
Blood
,
that
it
is
an
effect
of
his
Almighty
Power
,
which
has
created
all
things
;
that
seeing
the
Lord
took
his
Body
from
the
pure
and
immaculate
Blood
of
the
Virgin
,
we
must
not
doubt
but
he
can
change
the
Bread
into
his
Body
,
and
the
Wine
into
his
Blood
;
that
if
we
demand
how
this
Change
happens
,
he
answers
,
that
this
is
wrought
by
the
Holy
Spirit
,
that
the
Word
of
God
is
True
and
Almighty
;
but
that
the
manner
is
Incomprehensible
.
But
yet
it
may
be
rationally
say'd
,
that
as
the
Bread
and
Wine
(
wherewith
a
Man
is
nourished
)
are
changed
into
his
Body
,
so
that
they
become
another
Body
than
that
which
they
were
before
;
so
the
Bread
and
Wine
mixt
with
Water
,
are
changed
into
the
Body
and
Blood
of
Christ
in
awonderful
manner
,
by
Prayer
and
Descent
of
the
Holy
Spirit
,
and
that
they
are
not
two
different
Bodies
,
but
one
and
the
same
Body
.
That
the
Point
here
concerns
neither
Figure
nor
Virtue
,
that
this
effect
which
surpasses
humane
Conception
is
in
s
Sence
this
That
the
Bread
is
made
the
Body
of
Jesus
Christ
,
that
it
is
the
Body
really
united
to
the
Divinity
,
the
Body
taken
from
the
Virgin
,
because
the
Bread
and
Wine
are
changed
into
the
Body
and
Blood
of
God
.
That
speaks
of
it
as
if
he
designed
to
refute
expresly
all
the
Attempts
and
Shifts
of
the
Ministers
,
some
of
whom
turn
his
Words
into
a
change
of
Virtue
,
and
others
to
an
Imaginary
Union
of
the
Holy
Siprit
,
with
the
Bread
remaining
Bread
.
That
the
Fathers
have
expressed
themselves
after
two
different
manners
,
that
is
to
say
,
sometimes
as
Philosophers
,
and
otherwhiles
as
Divines
.
M.
de
Marca
Leo
Allatius
1st
.
That
the
was
not
called
by
the
Name
of
Image
or
Figure
,
by
the
Apostles
and
Fathers
after
Consecration
.
2dly
.
That
they
have
called
it
the
Body
it self
,
and
the
Blood
it self
.
3dly
.
That
the
Gifts
are
properly
Body
and
Blood
.
4ly
.
That
they
are
not
Images
,
but
Body
and
Blood
.
5ly
.
That
it
is
impossible
they
should
be
both
the
Image
and
Body
of
Christ
,
so
that
being
the
Body
,
they
are
not
the
Image
.
John
Damascen
These
are
the
very
things
wherein
Arguments
are
useless
,
and
wherein
the
Impression
of
Truth
appears
so
plainly
,
that
those
that
deny
it
are
to
be
regarded
as
Persons
no
longer
to
be
reasoned
with
.
Eucharist
is
properly
the
Body
and
Blood
of
Christ
.
Theodorus
Graptus
Allatius
:
And
if
it
be
needful
,
to
explain
these
things
,
by
what
passes
in
our selves
,
as
the
Bread
,
Wine
,
and
Water
are
naturally
changed
into
the
Body
and
Blood
of
those
that
eat
and
drink
them
,
and
become
not
another
Body
,
so
these
Gifts
by
the
Prayer
of
him
that
Officiates
,
and
Descent
of
the
Holy
Spirit
are
changed
supernaturally
into
the
Body
and
Blood
of
Christ
.
For
this
is
the
Contents
of
the
Priest's
Prayer
,
and
we
do
not
understand
they
are
two
Bodies
;
but
we
believe
it
be
but
one
and
the
same
Body
.
Greeks
Hypothesis
Eucharist
,
a
chosen
Matter
,
a
Substance
of
Bread
.
Eucharist
,
Bread
filled
with
the
Holy
Spirit
,
an
Oblation
translated
from
a
common
State
,
to
a
State
of
Holyness
,
a
Body
made
Divine
by
a
Sanctification
of
Grace
:
an
Image
by
Institution
The
Body
,
and
the
Image
of
the
Body
,
and
being
the
Body
,
they
could
not
be
the
Image
of
them
.
propriety
of
Virtue
Representation
,
a
Remembrance
and
Symbol
,
We
do
not
call
Theodorus
Graptus
the
sacred
Mysteries
of
Christ
,
the
Images
of
his
Body
,
altho
they
become
Symbols
thereof
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Nicephorus
We
do
not
call
these
Gifts
,
either
Images
or
Figures
of
this
Body
,
altho
they
be
Representations
thereof
:
The
Image
is
not
the
thing
it
represents
,
The
Image
is
not
virtually
the
thing
it
represents
.
In
the
same
place
wherein
they
establish
this
Principle
,
the
Image
is
not
the
thing
it self
which
it
represents
,
they
bring
Instances
of
Images
which
contain
really
the
Virtue
of
their
Original
,
and
even
its
Essence
.
the
Patriarch
of
who
Refutes
the
by
the
same
Argument
,
by
which
the
second
Council
of
say's
,
That
that
which
is
the
Image
of
a
thing
,
cannot
be
its
Body
,
for
every
Image
is
another
thing
than
what
it
represents
.
It
is
True
,
That
the
Scripture
calls
the
Son
the
Image
of
the
Father
,
but
he
is
likewise
distinguished
from
him
by
an
Hypostasis
and
Person
.
we
must
say
it
is
the
thing
it self
:
it
is
the
thing
it self
it
is
this
very
Body
Arnaud
,
The
Son
contains
the
Virtue
of
the
Father
,
understands
not
then
his
own
Principle
,
That
the
Image
is
not
the
thing
which
it
represents
;
in
Mr.
fantastical
Sence
,
that
it
is
not
virtually
the
thing
whose
Image
it
is
:
For
it
would
necessarily
follow
hence
that
the
Son
of
God
is
not
an
Image
,
seeing
he
contains
not
only
the
Virtue
,
but
the
very
Essence
of
his
Father
.
in
Substance
But
the
is
in
Substance
the
Body
of
Christ
,
it
is
not
then
the
Image
of
it
,
Arnaud
,
Supposes
the
is
not
really
distinguished
from
the
Body
of
Christ
,
and
thereby
proves
that
it
is
not
the
Figure
of
it
That
is
to
say
,
if
the
were
an
Image
,
it
would
be
really
a
distinct
thing
from
the
Body
of
Christ
:
But
it
is
not
distinct
from
it
;
Therefore
it
is
not
an
Image
.
Nicephorus
that
is
to
say
Sanctum
corpus
in
communione
quod
sumitur
est
aliud
praeter
corpus
Christ
.
The
Holy
Body
we
receive
in
the
Communion
,
is
something
else
besides
the
Body
of
Christ
:
Sanctum
corpus
quod
in
communione
sumitur
non
est
aliud
praeter
corpus
Christi
:
The
Holy
Body
we
receive
in
the
Communion
is
nothing
elce
but
the
Body
of
Christ
The
Bishops
of
Arnaud
)
did
they
not
know
that
the
Water
of
Baptism
and
Oyl
,
are
the
Figure
of
the
Holy
Spirit
according
to
the
Fathers
;
which
made
himself
say
And
were
they
ignorant
that
they
contained
and
communicated
the
Virtue
of
it
?
to
make
present
,
give
,
communicate
,
That
Christ
represents
his
Body
by
the
Bread
:
make
Present
,
Communicate
,
Exhibit
.
to
Figure
Images
of
the
Holy
Spirit
They
knew
that
they
are
the
Figure
of
the
Holy
Spirit
according
to
the
Fathers
.
That
they
themselves
made
use
of
the
Miracles
wrought
by
Images
,
to
establish
the
Worship
of
them
,
and
that
the
Author
of
the
Theory
of
Ecclesiastical
Matters
,
That
the
unconsecrated
Bread
,
which
is
the
Type
of
the
Virgin
s
Body
,
communicated
to
those
that
participated
of
it
an
ineffable
Benediction
.
That
the
Figure
refers
it self
to
the
Original
,
and
not
to
the
Virtue
;
that
it
is
opposite
to
the
Original
,
that
't
is
from
the
Original
from
which
't
is
distinguished
,
that
when
it
is
deprived
of
Virtue
,
it
is
by
Accident
,
and
that
't
is
every
whit
as
ridiculous
to
say
a
Figure
ceases
to
be
a
Figure
,
because
it
becomes
Efficacious
,
as
to
say
a
Statue
ceases
to
be
a
Statue
when
it
is
gilt
.
the
State
of
an
Image
,
that
it
has
not
any
Inconsistency
in
it self
,
neither
Real
nor
Apparent
,
with
a
Consecration
which
would
fill
the
Bread
and
Wine
with
the
Virtue
of
Christ's
Body
,
is
the
Image
of
the
Body
of
Christ
,
and
the
is
the
proper
Body
of
Christ
,
these
were
not
two
inconsistent
Principles
,
nor
two
contrary
Expressions
in
the
Language
of
those
Times
,
to
say
that
the
is
not
the
Figure
of
Christ's
Body
,
and
yet
a
Representation
of
the
Mysteries
of
his
Life
,
and
that
the
same
Authors
that
teach
the
one
,
teach
us
likewise
the
other
.
By
the
Figure
he
means
a
Shadow
which
is
no
more
than
a
Figure
barely
signifying
another
Subject
,
had
reason
to
say
St.
in
denying
the
to
be
a
Figure
,
means
a
bare
Figure
without
Efficacy
.
Not
that
he
pretends
an
efficacious
Figure
is
not
a
Figure
;
but
he
supposes
to
say
the
is
the
Sign
of
Jesus
Christ
,
and
not
his
Body
;
is
asmuch
as
to
say
it
is
a
bare
Figure
without
Virtue
and
Efficacy
,
because
the
Quality
of
a
Figure
does
not
include
any
Virtue
,
and
that
it
would
have
no
other
which
could
give
it
this
Virtue
.
So
that
according
to
't
is
certain
that
in
denying
the
to
be
a
Figure
of
Jesus
Christ
,
means
by
the
Word
Figure
a
Shadow
,
and
a
Figure
without
Efficacy
,
because
that
in
effect
if
the
be
a
bare
Figure
,
it
would
be
a
Figure
without
Efficacy
,
and
there
would
be
no
place
of
Scripture
which
could
prove
this
Efficacy
,
as
we
will
shew
elsewhere
.
This
Proposition
then
is
true
in
one
Sence
,
if
the
were
but
a
Figure
,
it
would
be
but
an
empty
Figure
.
But
this
is
not
true
in
any
Sence
,
seeing
if
the
Figure
were
an
Efficacious
Figure
,
it
would
not
be
a
Figure
.
The
Power
of
God
to
Salvation
,
Rom.
Do
this
in
Remembrance
of
me
That
as
often
as
we
eat
of
this
Bread
,
and
drink
of
this
Cup
,
we
shew
forth
the
Lord's
Death
till
he
comes
If
we
behold
him
we
are
inlightned
by
him
Were
not
the
the
proper
Substance
of
Christ's
Body
,
it
would
be
no
more
than
a
mere
Figure
without
Virtue
and
Efficacy
.
Bessarion
.
Bessarion
To
say
the
is
an
Image
of
Christ
,
is
the
same
as
to
say
't
is
no
more
than
a
bare
Image
without
any
Efficacy
,
because
the
Quality
of
an
Image
includes
not
any
Virtue
,
and
the
cannot
have
elsewhere
this
Virtue
,
there
being
no
place
of
Scripture
which
attributes
it
to
it
,
nor
from
whence
it
can
be
concluded
.
Now
the
affirm
the
to
be
an
Image
.
They
say
then
that
't
is
a
bare
Image
without
Virtue
and
Efficacy
,
and
consequently
they
contradict
themselves
,
when
they
afterwards
call
it
the
Body
of
Jesus
Christ
;
for
if
it
be
a
mere
Image
,
it
cannot
be
Virtually
this
Body
.
This
is
my
Body
This
is
the
Figure
of
my
Body
This
is
the
Image
of
my
Body
That
altho
his
Adversaries
Expounded
these
Words
,
The
Body
of
Jesus
Christ
,
the
Virtue
of
Jesus
Christ
,
yet
did
they
not
say
it
was
the
Body
it self
,
that
they
made
not
use
of
this
Principle
,
the
Figure
is
not
the
Original
,
to
shew
the
was
the
Original
and
not
the
Figure
;
That
they
did
not
make
this
ridiculous
Argument
,
The
contains
the
Virtue
of
Christ's
Body
;
It
is
not
then
the
Figure
of
it
.
they
said
not
the
was
properly
and
truly
the
Body
of
Christ
Had
their
Error
Arnaud
,
led
them
to
understand
by
the
Word
Body
,
the
Figure
and
Virtue
,
common
Sence
would
have
forced
'em
to
explain
themselves
in
proper
Terms
,
to
make
themselves
understood
.
Ely
de
Crete
That
the
Bread
is
changed
into
the
Efficacy
of
Christ's
Body
?
That
it
is
Bread
united
to
the
Divinity
,
a
Growth
of
the
Body
of
Christ
?
Nicolaus
Methoniensis
That
Christ
Joyns
his
Divinity
to
these
Things
which
are
familiar
to
our
Natures
?
This
Language
is
so
Unnatural
and
Strange
,
that
to
make
this
pretended
Sence
of
it
Intelligible
,
it
ought
to
be
proclaimed
with
sound
of
Trumpet
throughout
all
the
and
Notice
given
to
all
People
that
these
Words
were
to
be
understood
in
this
unheard
of
Sence
:
Otherwise
all
these
Authors
ought
to
be
esteemed
as
Cheats
and
Impostors
.
This
Passage
must
be
brought
in
every
where
right
or
wrong
.
—
The
Question
is
whether
the
Term
of
the
Body
of
Jesus
Christ
may
be
taken
for
the
Virtue
and
Efficacy
of
this
Body
,
in
which
Point
is
silent
That
our
Saviour
has
commanded
us
to
offer
an
Image
,
a
chosen
Matter
,
that
is
to
say
the
Substance
of
Bread
.
a
Matter
which
keeps
the
Figure
and
Resemblance
of
it
,
The
Substance
of
Bread
Not
the
Substance
of
Bread
,
but
the
Figure
and
Resemblance
That
I
may
not
so
much
as
humbly
propose
my
Doubts
,
and
must
be
known
to
be
a
Person
extream
modest
,
otherwise
all
People
will
wonder
so
easy
a
matter
should
startle
me
,
that
I
consult
not
common
Sence
,
touching
what
I
ought
to
say
,
and
that
my
Head
is
so
full
of
Calvinistical
Subtilities
,
that
I
cannot
speak
after
the
rate
of
other
Men.
That
when
the
Judgment
of
Reason
or
Faith
,
is
contrary
to
the
Ideas
of
Sence
and
Concupiscence
,
there
is
form'd
two
sorts
of
Languages
which
subsist
together
,
the
one
Conformable
to
the
Ideas
of
Sence
and
Concupiscence
,
and
the
other
to
Faith
and
Reason
.
That
Faith
changes
the
Judgment
of
Sence
and
Concupiscence
,
and
shews
us
that
what
we
call
Good
is
a
real
Evil
,
that
our
Evils
are
reall
Goods
,
that
those
who
are
called
Happy
,
are
really
Miserable
;
the
Rich
,
Poor
;
the
Poor
,
Rich
;
the
Wise
,
Foolls
;
the
Prudent
,
Imprudent
;
and
the
Knowing
,
Ignorant
.
That
Philosophy
oft
overthrows
the
common
Notions
of
things
:
That
the
Thomists
affirm
Matter
has
no
Existence
,
that
a
dead
Body
has
nothing
in
common
with
a
living
one
,
that
some
Philosophers
of
this
Age
teach
that
Animals
are
only
Machins
,
and
Automates
,
and
sensible
Qualities
are
not
in
the
things
themselves
,
but
are
the
Impressions
of
our
Sences
.
That
several
of
the
most
profound
Astrologers
believe
with
that
the
Sun
and
Stars
are
unmovable
,
and
that
't
is
the
Earth
which
by
its
various
Motions
makes
Day
and
Night
,
and
Variety
of
Seasons
.
That
there
is
in
all
these
things
a
two-fold
Language
,
the
one
according
to
Appearance
,
and
the
other
according
to
Truth
.
That
't
is
the
same
in
respect
of
the
Faith
correcting
in
it
the
Ideas
of
Sence
,
and
from
thence
comes
this
twofold
Language
,
the
one
by
which
we
call
the
Bread
,
Substance
of
Bread
,
Matter
of
Bread
,
and
the
other
by
which
we
call
it
the
Body
of
Christ
.
a
Matter
,
and
Substance
of
Bread
,
Substance
of
Bread
Eucharist
a
Substance
of
Bread
we
Offer
the
Substance
of
Bread
,
the
Substance
of
Bread
is
the
Image
of
the
Body
of
Jesus
Christ
.
the
bare
Figure
and
Resemblance
thereof
,
the
Substance
of
Bread
As
our
Lord
took
on
him
the
Matter
only
,
or
Humane
Substance
,
without
the
Personal
Subsistence
,
so
he
commanded
us
to
Offer
an
Image
,
a
chosen
Matter
,
that
is
to
say
the
Substance
of
Bread
as
the
Humane
Substance
which
Christ
assumed
has
not
the
Personal
Subsistence
,
so
this
Substance
has
not
the
Form
or
Humane
Figure
,
denoted
the
Matter
of
the
Substance
of
Bread
Substance
of
Bread
Image
and
Substance
of
Bread
.
as
the
natural
Body
is
Holy
,
being
made
Divine
;
so
that
which
is
his
Body
by
Institution
,
to
wit
,
his
Image
is
Holy
being
made
Divine
by
a
certain
Sanctification
of
Grace
.
Arnaud
,
has
falsly
Translated
that
the
is
made
Divine
by
a
certain
Sanctification
of
Grace
.
As
being
Sanctifi'd
(
or
made
Divine
)
by
a
certain
Sanctification
of
Grace
.
Being
made
Divine
by
a
Favour
intirely
Gracious
by
means
of
a
certain
Consecration
,
gracious
Favour
his
Image
is
Holy
as
being
made
Divine
by
a
certain
Sanctification
by
Grace
.
As
being
made
Divine
by
a
Sanctification
of
Grace
.
For
this
is
what
our
Lord
design'd
to
do
,
that
as
by
Virtue
of
the
Union
he
has
made
Divine
the
Flesh
he
took
,
by
a
Sanctification
which
is
naturally
proper
to
him
,
so
he
would
have
the
Eucharistical
Bread
(
as
being
the
true
Image
of
his
Flesh
)
be
made
a
Divine
Body
by
the
coming
of
the
Holy
Spirit
,
the
Oblation
being
by
means
of
the
Priest
Transferred
from
a
common
Estate
,
to
a
State
of
Holyness
:
And
therefore
as
the
natural
Flesh
of
Christ
indued
with
a
rational
Soul
,
was
anointed
by
the
Holy
Spirit
,
being
united
to
the
Divinity
;
so
his
Image
,
to
wit
,
the
Divine
Bread
is
replenished
with
the
Holy
Spirit
.
being
made
Divine
by
a
certain
Sanctification
of
Grace
.
The
Oblation
being
Transferred
from
a
common
State
,
to
a
State
of
Holyness
,
from
a
common
State
,
to
a
State
of
Consecration
to
a
Holy
State
to
a
State
of
Holiness
Eucharist
,
not
a
deceitful
Image
of
Christ's
Flesh
,
As
our
Lord
took
on
him
the
Matter
only
or
humane
Substance
,
without
the
personal
Subsistance
,
so
he
has
commanded
us
to
offer
an
Image
,
a
chosen
Matter
,
that
is
to
say
the
Substance
of
Bread
,
not
having
the
Form
or
humane
Figure
.
As
by
Virtue
of
the
Union
our
Saviour
deified
the
Flesh
he
took
by
a
Sanctification
,
which
is
naturally
proper
to
him
;
so
likewise
he
would
have
the
Bread
in
the
as
being
not
the
deceitful
Image
of
his
natural
Flesh
,
to
be
made
a
Divine
Body
by
the
coming
of
the
Holy
Spirit
,
the
Oblation
being
by
means
of
the
Priest
transferred
from
a
common
State
,
to
a
State
of
Holyness
.
Justin
Martyr
,
Theodoret
,
Gelasius
,
our
Saviour
chose
a
Matter
which
does
not
represent
any
humane
Shape
,
lest
Idolatry
should
be
thereby
Introduced
:
is
capable
of
three
Sences
.
The
First
,
That
God
would
not
let
the
have
a
humane
Shape
,
lest
it
should
be
adored
.
The
2d
.
That
he
would
not
suffer
the
to
have
a
humane
Form
,
lest
Men
should
commit
Idolatry
in
Adoring
it
under
this
humane
Figure
,
altho
it
be
no
Idolatry
to
Worship
it
under
the
Figure
of
Bread
.
The
3d.
That
he
would
not
let
the
have
a
humane
Form
,
lest
the
due
Worship
which
would
be
given
it
under
this
humane
Figure
,
should
carry
Men
forth
to
Adore
Images
of
Wood
and
Stone
,
which
being
not
our
Saviour
as
the
is
,
could
not
be
Worshiped
without
Idolatry
.
The
first
,
of
these
Sences
is
that
which
the
Calvinists
give
to
the
Words
of
the
The
2.
Is
a
ridiculous
Sence
,
and
that
which
never
any
Person
yet
Imagined
.
The
3d.
Is
the
Sence
which
the
Catholicks
give
them
.
Hereupon
Mr.
to
establish
his
first
Sence
,
Declames
at
large
against
the
2d
.
which
is
not
a
Sence
,
but
an
absurd
Imagination
which
he
has
form'd
.
absurd
Imagination
it
would
not
be
an
Image
,
but
our
Saviour
himself
without
any
Vail
.
Arnaud
,
the
Adored
the
with
a
sovereign
Adoration
:
For
the
Younger
said
to
Do
not
you
design
likewise
to
cast
out
of
the
Church
the
Antitypes
of
the
Body
and
Blood
of
Christ
,
seeing
they
contain
the
true
Image
of
them
,
and
we
Adore
and
Kiss
them
,
and
are
Sanctified
by
receiving
them
?
proves
the
Worship
of
Images
by
a
Principle
common
to
the
Now
according
to
them
,
all
Worship
rendred
to
Images
is
a
real
Adoration
,
and
is
due
to
God
only
,
and
consequently
they
gave
to
the
a
Worship
which
they
supposed
due
only
to
God
.
acknowledged
but
one
only
Adoration
,
which
is
,
that
which
is
due
to
God
alone
,
and
consequently
they
gave
the
a
Worship
which
they
supposed
due
only
to
God
.
That
after
had
censured
in
the
Council
of
the
Terms
of
Figure
and
Image
notwithstanding
said
,
will
you
cast
out
of
the
Church
the
Figures
of
the
Body
and
Blood
of
Christ
?
Eucharist
;
Balsamon
The
thirty
second
Canon
of
the
Council
called
in
the
unbloody
Sacrifice
,
be
made
with
Bread
and
Wine
mingled
with
Water
;
because
the
Bread
is
the
Figure
of
Christ's
Body
,
and
the
Wine
the
Figure
of
his
Blood
.
Andrew
That
our
Saviour
is
Immolated
in
the
Symbols
which
are
the
Figures
of
him
Nicetas
Pectoratus
You
eat
the
of
the
as
a
Figure
of
our
Lords
true
and
living
Flesh
If
as
you
say
the
Apostles
received
an
from
our
Lord
,
and
delivered
it
to
you
as
a
Figure
of
our
Lord's
Body
,
to
be
the
Mystery
of
the
new
Testament
,
Constantinople
,
That
he
was
not
setled
in
this
See
till
he
had
obtained
from
the
Convocation
of
this
Synod
The
Vicars
,
or
Representatives
of
the
Apostolical
Sees
in
the
East
,
Antioch
,
Alexandria
IT
was
Arnaud
,
a
mere
Favour
of
the
Council
towards
them
,
to
give
them
the
Place
of
the
Patriarchs
.
by
mere
Favour
Yet
this
Favour
Arnaud
,
was
granted
on
good
Grounds
,
seeing
no
Persons
could
better
supply
this
Place
,
than
those
that
were
competent
Witnesses
of
their
Sentiments
,
and
were
the
Bearers
of
their
Synodical
Letters
.
It
is
false
Arnaud
,
that
the
Consideration
of
their
own
Danger
was
the
Cause
of
these
Deputies
Return
,
for
they
on
the
contrary
protested
they
were
ready
to
venture
their
Lives
to
acquit
themselves
of
their
Charge
,
and
were
only
deterred
upon
the
account
't
was
represented
to
them
,
they
exposed
the
whole
Church
to
Danger
:
They
understood
it
was
not
safe
for
them
to
p.
c.
Travel
to
and
fro
to
the
Patriarchs
of
because
of
the
Suspicion
which
the
Sarracen
King
,
who
governed
almost
the
whole
East
,
would
conceive
at
their
Voyage
,
which
put
them
upon
the
Resolution
of
Returning
.
Were
willing
to
venture
their
Persons
;
but
it
being
shewed
them
that
in
hazarding
their
Lives
,
they
endangered
likewise
the
Peace
of
the
Church
,
they
desisted
for
this
Reason
.
IT
is
false
that
being
resolved
to
return
they
assembled
these
Religious
,
seeing
on
the
contrary
these
Religious
who
were
gathered
together
perswaded
them
to
return
:
But
Concealed
'em
for
fear
of
the
Enemies
of
the
Cross
,
that
being
discreet
they
would
not
make
known
their
Arrival
,
nor
Counsel
them
to
perform
the
Voyage
they
had
undertaken
.
IT
is
false
Arnaud
,
that
they
assembled
these
Religious
after
they
understood
the
Danger
there
was
in
going
to
it
was
from
these
Religious
that
they
understood
it
.
IT
is
false
that
these
Religious
were
but
five
or
six
in
number
.
This
is
a
silly
Fancy
of
Mr.
For
there
was
a
great
number
of
Religious
then
in
and
therefore
I
see
no
reason
why
there
should
be
no
more
than
five
or
six
assembled
upon
an
Affair
of
so
great
Importance
.
whom
they
secretly
assembled
,
and
Swore
them
first
to
keep
secret
the
Affair
they
had
to
communicate
to
them
.
THE
Epithets
of
Idiots
,
and
Persons
of
no
Experience
,
which
it
pleases
Mr.
to
give
them
Arnaud
,
have
not
any
Foundation
but
in
his
unjust
Passion
And
how
can
we
who
are
Idiots
,
and
Persons
void
of
Experience
,
Ignorant
,
and
Unable
to
mannage
such
an
Affair
.
Idiotae
&
inexpertes
,
&
ad
tantam
causam
infirmi
&
indocti
:
How
can
we
undertake
this
Business
which
we
are
not
able
to
mannage
?
That
our
Lord
made
use
of
unlearned
and
mean
Persons
for
the
Reforming
of
the
whole
World
,
giving
them
Utterance
,
and
manifesting
his
Strength
in
their
Weakness
.
Stretching
out
a
linnen
Cloath
,
you
must
put
the
Sacred
Particles
therein
,
and
Part
,
p.
249
,
250.
burning
Incense
,
sing
Psalms
,
which
Relate
to
,
and
Represent
this
Mystery
,
or
else
the
Canticle
usually
called
together
with
the
Apostles
Creed
and
WORSHIPING
it
thrice
with
bended
Knees
,
and
Hands
lift
up
,
you
shall
take
in
your
Mouth
the
Sacred
Body
of
Jesus
Christ
our
God
.
Worshiping
it
And
bowing
thrice
the
Knee
Perpetuit
.
2.
part
.
c.
8.
and
joyning
your
Hands
,
you
shall
take
,
That
Mr.
may
as
well
Reproach
who
first
Translated
the
Greek
Words
,
which
signify
no
more
litterally
than
bending
the
Knee
,
by
these
,
Trinaque
genuflexione
adorans
.
Bollandus
,
Combefis
Bollandus
,
Combefis
Judas
:
Dost
thou
betray
the
Son
of
Man
with
a
Kiss
,
in
doing
him
Homage
,
and
shewing
him
Respect
and
Friendship
.
I
am
the
Spiritual
and
Mystical
Light
of
the
World
inlightning
others
.
Bollandus
,
Combefis
Combefis
,
has
done
no
more
than
the
Evangelists
did
:
For
as
to
St.
saying
,
That
the
leprous
Person
fell
flat
on
his
Face
before
our
Saviour
Christ
:
And
St.
That
he
kneeled
down
:
And
St.
That
he
worshiped
him
Luke
,
kneeled
down
,
or
worshiped
him
,
falling
on
the
Ground
Bollandus
,
Combefis
And
WORSHIPING
it
in
bending
thrice
the
Knee
,
and
with
folded
Hands
,
you
shall
receive
into
your
Mouth
the
Sacred
Body
of
Jesus
Christ
our
God
.
It
is
apparent
Arnaud
,
that
in
this
Passage
these
Genuflexions
refer
themselves
to
our
Saviour
it
is
Apparent
,
it
is
Clear
,
or
it
is
False
,
Trisagion
?
This
Answer
is
that
singing
of
Psalms
,
or
of
the
rehearsing
the
Creed
,
and
folding
the
Hands
,
are
several
Parts
of
the
whole
Ceremony
injoyned
by
the
Bishop
,
all
of
which
respect
the
Blessed
Sacrament
,
and
serve
as
a
Preparation
for
its
Reception
,
and
not
to
one
another
.
Arnaud
,
It
is
not
necessary
to
sing
always
the
and
when
't
was
not
sung
,
yet
the
three
Genuflexions
were
made
.
Arnaud
,
must
prove
that
these
Terms
of
the
Body
of
Jesus
Christ
,
do
not
signify
the
true
Body
of
Christ
,
before
he
can
justly
blame
this
Translation
as
False
.
This
is
my
Body
in
proper
Substance
This
Bread
is
the
sign
of
my
Body
as
this
is
an
unjustifyable
Pretension
and
is
particularly
confuted
by
all
the
of
our
time
,
in
supposing
the
Words
of
our
Saviour
Christ
signify
the
real
Body
of
Christ
,
we
have
had
reason
to
suppose
that
those
of
bending
the
Knee
,
signify
a
real
Adoration
:
Moscovites
,
Armenians
,
Nestorians
,
Jacobites
,
Mr.
Arnaud
That
the
do
not
believe
he
thought
himself
obliged
to
treat
of
this
at
large
,
as
well
for
that
the
Fallacious
arguings
which
Mr.
makes
thereupon
,
deserve
to
be
represented
;
as
that
also
,
the
Opinion
of
the
appeared
to
him
very
Considerable
in
this
matter
.
Moscovia
,
lib.
3.
p.
That
it
may
as
well
be
questioned
whether
they
are
Men
,
seeing
their
Religion
does
not
so
greatly
differ
from
that
of
other
Christians
,
as
their
Morals
,
and
way
of
Living
does
from
that
of
other
Men
;
but
as
they
shew
themselves
Men
by
speech
,
and
Laughter
,
so
in
like
manner
they
appear
to
be
Christians
by
Possevin
Bibl.
sel
.
lib.
6.
C.
lib.
de
reb
.
Moscov
.
Thom.
a
Jesu
.
Lib.
6.
C.
5.
Olearius
Mosc
.
Lib.
3
p.
Baptism
,
and
the
outward
Profession
of
the
Christian
Religion
.
That
God
and
their
Great
Czar
know
it
,
and
that
't
is
by
the
especial
Grace
of
their
Czar
,
they
are
in
Health
,
and
can
sit
on
Horseback
.
That
one
of
their
Priests
setting
himself
to
Preach
,
and
exhort
the
People
out
of
the
word
of
God
to
the
duty
of
Prayer
,
the
Patriarch
deposed
him
together
with
some
other
Priests
who
followed
his
Example
;
that
he
excommunicated
them
and
sent
them
into
There
is
scarcely
any
amongst
their
very
Monks
and
Priests
that
can
give
an
Account
of
his
Faith
,
because
they
have
none
to
Preach
the
word
of
God
to
them
.
And
therefore
the
Patriarch
will
not
permit
'em
to
Dispute
about
Religion
,
nor
inform
themselves
by
means
of
Strangers
.
Possevin
Carlile
:
The
Religion
of
the
is
the
same
which
the
profess
,
for
they
follow
their
Faith
,
Rights
,
and
Ceremonies
;
but
they
are
so
Ignorant
,
that
they
scarce
know
themselves
what
Religion
they
are
of
.
I
est
le
Boch
,
where
is
the
God
?
they
have
lived
good
Christians
and
observed
the
Greek
Religion
,
to
the
end
that
S.
in
seeing
their
Testimonial
may
admit
them
into
Heaven
.
Mary
Magdalen
THIS
is
,
say's
he
,
a
great
Kingdom
almost
intirely
separate
from
all
others
.
This
is
a
Nation
which
has
ever
had
but
little
Commerce
with
the
rest
of
the
Nations
of
the
World
,
few
Persons
Voyaging
into
those
parts
,
and
few
There
was
never
in
this
Country
a
mixture
of
Persons
of
divers
Communions
.
It
cannot
be
say'd
the
have
brought
over
their
Opinions
here
by
and
't
is
observed
by
all
Authors
that
these
People
are
exceeding
careful
to
preserve
their
ancient
Customs
,
and
Doctrines
.
In
fine
,
there
is
no
Country
in
the
World
more
tenacious
of
their
Opinions
,
and
which
less
easily
admits
a
new
one
.
The
Church
of
this
Kingdom
is
a
Church
purely
Greek
,
and
owes
it's
Conversion
to
the
Greek
Church
,
having
received
from
her
the
Doctrine
she
Professes
.
There
are
scarcely
any
other
Books
read
amongst
them
,
than
some
Greek
Fathers
translated
into
the
Tongue
.
The
writings
of
these
Fathers
are
expounded
amongst
them
;
they
have
no
other
Sentiments
than
those
which
Nature
imprints
in
their
Minds
.
In
respect
of
Schism
cannot
be
imagin'd
how
deeply
they
are
ingaged
in
it
,
holding
their
Opinions
for
inviolable
Maxims
,
adding
still
somthing
to
them
,
than
abating
any
of
them
.
It
is
the
same
with
the
as
with
those
who
once
have
wandred
from
the
Unity
of
a
Principle
,
the
forwarder
they
go
,
the
more
they
multiply
their
Errors
,
just
as
may
be
observed
in
the
Innovators
of
our
times
.
The
having
receiv'd
their
Schism
from
the
have
departed
from
'em
,
and
having
no
Books
,
nor
Learning
they
therefore
abound
with
impertinencies
.
that
they
abuse
in
several
things
the
Rights
of
the
and
have
been
ever
Reputed
by
the
which
have
departed
from
them
Possev
.
de
reb
.
Mosc
Com.
1.
&
Paul
Jovius
Lituania
,
Russia
Paysius
Ligaridius
de
Pompone
That
it
cannot
be
alledged
,
the
have
brought
their
Opinions
into
these
parts
by
Poland
,
Russia
That
there
is
scarcely
any
other
Books
read
amongst
them
,
than
the
Writings
of
some
of
the
Greek
Fathers
translated
into
the
that
they
understand
not
any
more
of
the
Language
,
than
what
nearly
relates
to
theirs
,
or
that
of
It
is
strange
that
Mr.
treating
of
this
Matter
,
should
choose
rather
to
devine
the
Opinion
of
these
People
on
weak
Conjectures
,
than
to
inform
himself
whether
he
might
not
meet
in
so
many
Books
,
that
mention
the
Religion
of
the
real
Proofs
of
what
he
would
willingly
find
.
Possevin
,
Baronius
,
Raynoldus
,
Botter
,
Breerwood
,
Hornbeck
,
Sigismond
d'
Herberstein
in
the
Comparisons
they
make
of
Religions
,
it
is
always
with
the
Roman
Catholick
Religion
,
that
they
Compare
all
others
,
and
that
in
this
Comparison
,
the
Principal
differences
are
designed
to
be
marked
out
.
Principal
differences
Roman
Catholicks
Arnaud
,
we
will
shew
Mr.
that
they
are
not
all
of
'em
silent
on
this
Point
,
there
being
some
that
clearly
affirm
the
Paulus
Jovius
makes
a
general
Conclusion
concerning
all
the
other
Articles
,
that
they
hold
the
same
as
we
do
:
In
caeteris
Eadem
,
quae
a
nobis
de
Religione
sentiuntur
constan●●ssime
credunt
.
I
think
,
Arnaud
,
that
the
Real
presence
and
are
Articles
important
enough
to
be
comprehended
under
this
general
Proposition
.
Paulus
Jovius
Paulus
Jovius
Paulus
Jovius
that
having
made
an
exact
inquiry
into
this
particular
,
he
could
find
no
such
thing
,
neither
believes
the
Name
of
these
Authors
is
known
to
these
People
,
altho
those
of
St.
may
be
seen
in
their
Kalender
,
and
that
at
the
Princes
Court
,
he
could
hear
nothing
of
this
.
That
according
to
the
the
Body
of
our
Saviour
Christ
cannot
be
Consecrated
with
Azymes
,
That
they
cut
a
Morsel
of
the
Bread
prepar'd
for
the
Sacrifice
into
the
form
of
a
Triangle
,
and
Consecrate
it
to
make
thereof
the
Body
of
our
Saviour
Christ
,
in
Corpus
Christi
consecrant
,
Consecrant
panem
in
Corpus
Christi
in
Corpus
Christi
,
into
the
Body
of
Jesus
Christ
,
or
to
be
the
Body
of
Jesus
Christ
.
this
is
a
Catholick
that
speaks
thus
,
and
who
would
be
understood
to
speak
of
the
real
Body
of
Jesus
Christ
,
that
attributes
this
same
Belief
to
the
John
le
Ferre
that
the
Consecration
is
performed
amongst
them
,
by
pronouncing
our
Saviour's
words
,
and
that
they
attribute
to
them
so
great
Vertue
,
that
assoon
as
ever
they
are
uttered
by
the
Priest
,
they
believe
the
Creature
gives
place
to
the
Creator
that
only
the
Bishops
amongst
the
Administer
Confirmation
,
that
they
do
it
by
the
laying
on
of
Hands
,
in
making
the
sign
of
the
Cross
,
and
anointing
the
Party
Confirmed
on
the
Forehead
.
That
one
of
the
chief
Offices
of
the
Priest
is
to
Preach
the
Gospel
of
Christ
to
the
People
,
which
they
do
not
only
every
Sunday
,
but
also
on
the
Festivals
of
the
Blessed
Virgin
and
Apostles
.
That
God's
Word
is
Preached
and
heard
with
great
Devotion
.
That
they
certainly
hold
the
Doctrine
of
Purgatory
.
Acknowledge
the
Supremacy
of
the
Prelate
,
as
being
Christ's
Vicar
,
and
St.
Successor
.
That
they
freely
assist
at
Mass
with
the
John
le
Ferre
they
have
been
mis-informed
,
or
did
not
write
with
a
Design
to
discover
the
Venom
,
to
apply
thereunto
a
Remedy
.
The
Creature
gives
place
to
the
Creator
,
John
le
John
le
Ferre
John
le
Ferre
John
le
Transubstantiation
:
They
put
Dannaverus
,
into
the
Wine
contained
in
the
Chalice
,
the
Bread
broken
into
pieces
;
they
Bless
it
,
and
believe
't
is
Transubstantiated
.
They
hold
Part
3.
C.
They
believe
that
is
to
say
,
that
the
Bread
and
Wine
are
really
changed
into
the
Body
and
Blood
of
our
Saviour
Christ
.
Arnaud
:
I
wrote
expresly
in
the
Relation
of
my
Voyage
,
that
the
that
is
to
say
,
they
believe
the
Bread
is
changed
into
the
Body
of
Christ
,
and
the
Wine
into
his
Blood
.
which
is
to
say
that
they
believe
the
bread
to
be
changed
into
the
Body
of
Jesus
Christ
,
and
the
Wine
into
his
Blood
.
They
hold
Transubstantiation
that
is
to
say
,
They
hold
Transubstantiation
,
that
is
to
say
,
the
Bread
is
changed
into
the
Body
of
Christ
,
and
the
Wine
into
his
Blood
.
that
is
to
say
M.
Olearius
Answer
to
the
Perpetuity
.
That
't
is
very
likely
he
was
mistaken
by
false
conjectures
,
and
that
having
heard
of
the
change
of
Bread
,
he
imagined
this
was
the
change
of
Substance
.
to
change
that
the
rest
of
the
consecrated
Bread
serves
for
Panis
Benedictus
.
Panis
Benedictus
I
could
not
find
by
'em
what
mentions
,
namely
,
that
they
hold
and
there
are
three
Reasons
inducing
me
to
believe
thty
are
not
of
this
Opinion
.
For
first
,
when
we
discourse
with
them
,
touching
the
Consequences
of
this
Doctrine
,
they
testifie
their
dislike
of
it
:
and
to
maintain
it
,
fly
not
to
the
Almighty
power
of
God
as
the
Catholicks
do
.
2.
'T
is
more
then
probable
that
if
they
believed
they
would
respect
this
Mystery
more
than
they
do
,
and
it
would
be
very
strange
that
in
so
superstitious
a
Religion
as
theirs
is
,
they
should
be
behind
hand
in
Zeal
and
Devotion
,
especially
in
a
particular
wherein
it
ought
chiefly
to
appear
,
as
we
see
it
does
amongst
those
of
the
Church
of
In
fine
,
had
they
that
Opinion
which
attributes
to
them
,
they
must
have
it
from
the
Greeks
from
whom
they
have
received
their
Doctrines
.
But
we
do
not
find
the
were
of
this
Opiwion
Paysius
Ligaridius
after
Dinner
that
there
is
scarcely
any
amongst
them
can
give
an
account
of
their
faith
,
or
knows
the
Religion
professed
in
other
Countries
.
After
Dinner
they
withdrew
into
the
Arch-Bishops
Chamber
,
where
we
began
to
Discourse
them
touching
the
different
Customs
of
their
Church
,
touching
their
Patriarchs
Communion
with
the
other
Patriarchs
,
concerning
Fastings
,
Caelibacy
,
Prayer
,
their
Liturgy
,
But
in
fine
the
Arch-Bishop
desirous
to
come
to
the
main
Point
of
which
he
was
most
desirous
to
be
informed
,
prayed
the
Interpreter
to
tell
him
word
for
word
what
he
was
going
to
demand
;
having
laid
this
strict
charge
on
the
Interpreter
,
he
desired
them
to
tell
him
their
Opinion
concerning
the
Sacrament
of
the
Priest
answers
without
the
least
haesitation
(
which
a
little
surprized
us
,
for
he
had
hither
to
stood
as
it
were
upon
his
Guard
,
as
if
he
had
feared
the
engaging
too
far
in
some
point
of
Controversie
,
lest
he
might
thereby
endanger
his
Reputation
)
That
it
was
the
real
Body
and
Blood
of
Christ
,
and
that
after
the
Priest
had
uttered
these
words
of
our
Saviour
,
this
is
my
Body
;
the
Bread
is
changed
into
the
Body
of
Christ
,
and
having
said
the
same
in
respect
of
the
Cup
,
the
Wine
is
changed
into
his
Blood
.
When
the
Interpreter
had
said
this
,
the
Arch-Bishop
bad
him
tell
him
exactly
word
for
word
what
the
Priest
had
told
him
.
The
Interpreter
told
the
Priest
what
the
Prelate
desired
,
whereupon
he
repeated
the
same
words
the
second
time
by
the
Interpreter
.
And
for
as
much
as
he
expressed
that
the
Bread
and
Wine
were
transubstantiated
into
the
Body
and
Blood
of
Christ
,
he
was
asked
whether
the
Priest
used
a
word
which
in
his
Language
had
the
force
of
that
of
in
ours
.
He
replyed
,
yes
,
and
repeated
the
word
which
signifies
this
,
in
looking
on
the
Priest
and
Secretary
,
who
both
of
them
made
Signs
that
this
word
was
proper
in
their
tongue
and
signified
a
change
of
Substance
.
Bread
is
changed
into
the
Body
of
Jesus
Christ
,
and
the
Wine
into
his
Blood
,
Answer
to
the
That
it
is
scarcely
to
be
imagined
how
many
Disguisements
and
Falsities
there
are
in
this
Argument
.
Relig.
Arm.
Russians
,
Sacramentum
religiosius
Russis
venerantur
,
that
my
Argument
supposes
according
to
this
Author
,
the
do
neither
hold
the
real
Presence
,
nor
and
that
if
I
do
not
suppose
this
,
nothing
can
be
less
reasonable
than
my
Discourse
.
For
if
the
together
with
the
Substance
of
Bread
do
moreover
admit
the
real
presence
of
Christ
,
it
is
no
wise
improbable
but
that
they
have
a
greater
respect
for
the
than
those
that
do
not
admit
this
Substance
of
Bread
.
The
respect
of
the
comes
only
from
the
Presence
of
Christ
:
and
the
presence
or
absence
of
the
Bread
contributes
not
any
thing
thereunto
.
Thomas
Aquinas
venerationi
hujus
Sacramenti
si
aliqua
contrary
to
the
Veneration
due
to
this
Sacrament
,
were
there
any
created
Substance
in
it
to
which
may
not
be
given
the
adoration
of
Latria
.
Mr.
Arnaud
Thomas
Aquinas
Thomas
Aquinas
Cracovia
,
John
de
Lasco
is
not
so
,
for
tells
us
that
the
Priest
comes
from
the
Sanctuary
and
walking
leasurely
shows
the
People
that
which
he
has
consecrated
in
secret
:
that
then
the
People
fall
down
on
their
Knees
the
Priest
saying
to
'em
in
the
Language
,
Behold
the
Body
and
Blood
of
our
Lord
Jesus
Christ
whom
the
unjustly
put
to
death
Of
the
That
the
do
not
believe
First
Proof
taken
from
that
the
believe
the
Humane
Nature
of
our
Saviour
Christ
was
swallowed
up
by
the
Divinity
.
they
differ
not
at
all
from
the
in
their
Religion
Abraham
Echellensis
Maronite
Abraham
Echellensis
Gahriel
Sionita
Syriack
,
Gabriel
Commonitorium
Apologeticum
Liban
,
Rome
Paris
1668.
I
gave
a
Visit
to
the
Patriarch
of
the
Relat.
of
and
Voyage
of
Bishops
by
M.
Bish.
of
near
the
City
of
in
a
famous
Monastery
of
Hereticks
who
are
no
less
obstinate
than
ignorant
.
I
found
there
amongst
others
a
certain
Person
who
having
been
in
had
some
smatterings
of
I
would
have
discoursed
with
him
touching
the
Principal
Heresie
of
but
he
cunningly
avoided
it
.
I
left
this
Monastery
little
satisfied
with
these
Religious
,
who
show
little
Piety
,
although
they
profess
much
,
and
live
austerely
.
Armenians
,
Coptics
,
Maronites
that
they
live
like
Beasts
,
and
are
so
prodigiously
Ignorant
that
they
scarce
know
what
they
believe
themselves
.
That
supposing
the
were
real
yet
do's
it
not
thence
follow
that
their
Opinion
is
inconsistent
with
or
that
they
do
not
admit
it
after
their
Fashion
.
For
although
they
say
there
was
but
one
Nature
in
our
Saviour
Christ
after
the
Union
,
and
that
the
Human
Nature
was
swallowed
up
by
the
Divine
,
yet
do
they
assert
that
the
Virgin
brought
forth
a
Son
that
appeared
to
have
a
Body
like
other
men
;
that
the
Apostles
conversed
with
our
Saviour
as
a
man
,
that
the
took
him
for
a
man
,
that
they
crucified
him
as
a
man
.
Eutychiens
,
in
the
change
of
all
the
Natural
proprieties
which
they
called
Nature
,
than
in
the
annihilation
of
Nature
it self
taken
for
the
Substance
and
internal
being
.
That
this
manifestly
appears
by
all
their
Writings
who
have
undertaken
to
refute
the
and
by
the
themselves
.
For
the
who
are
at
farthest
distance
from
the
Catholick
,
yet
acknowledge
they
receive
in
the
holy
Communion
the
very
Body
and
Blood
of
Jesus
Christ
the
Son
of
God
,
and
who
was
incarnate
,
and
born
of
the
Virgin
the
Mother
of
God
.
that
they
believe
with
all
other
Christians
,
that
this
same
Jesus
Christ
born
of
the
Virgin
,
seen
in
the
World
,
crucified
,
and
risen
,
is
really
present
in
the
that
the
Bread
is
really
changed
into
this
Jesus
Christ
.
But
denying
as
they
do
,
that
the
Body
of
Jesus
Christ
was
a
distinct
Nature
from
the
Divinity
,
so
they
will
not
allow
the
Bread
which
is
transubstantiated
into
Jesus
Christ
to
be
any
other
Nature
than
the
Divinity
,
that
is
to
say
,
a
deified
Body
,
a
Body
mixt
and
confused
with
the
Divinity
by
the
loss
of
it's
natural
Proprieties
rather
than
of
its
Substance
.
Eutychiens
,
We
confess
,
say's
he
,
that
the
Holy
Vigin
is
properly
and
truly
the
Mother
of
God
incarnate
and
born
of
her
.
I
say
properly
and
truly
to
the
end
it
may
not
be
imagined
that
he
took
of
the
Virgin
a
Phantasme
or
not
real
Flesh
according
to
the
Doctrine
of
the
impious
The
followers
of
affirmed
the
Son
of
God
was
made
man
in
appearance
,
having
only
one
Nature
,
Nicephorus
Callistus
The
wretched
did
indeed
acknowledge
God
to
be
born
of
the
Virgin
and
that
the
Virgin
was
the
Mother
of
God
,
and
so
far
his
Doctrine
is
sound
and
true
.
But
he
likewise
held
that
the
Flesh
of
Jesus
Christ
was
feigned
,
that
the
Word
was
changed
and
made
Flesh
after
an
immutable
manner
,
that
he
feigned
in
appearance
the
whole
Oeconomy
of
our
Salvation
,
and
that
whatsoever
of
corporeal
appeared
in
him
was
only
a
Phantasme
and
Fiction
.
knowing
not
what
answer
to
give
the
passages
of
the
Gospel
which
assert
our
Saviour
had
a
real
humane
Body
after
his
Resurrection
,
forasmuch
as
they
affirm
that
at
the
moment
of
the
Union
the
Humane
Nature
was
converted
into
the
Divinity
,
answer
that
the
will
of
God
as
it
pleased
wrought
all
these
things
,
by
which
it
seemed
he
had
a
Humane
Body
,
altho
in
effect
he
had
none
.
Altho
the
hold
that
after
the
Union
there
was
only
in
our
Saviour
Christ
the
Divine
Nature
into
which
the
Humane
Nature
was
converted
,
yet
they
say
,
and
hold
that
the
Divine
Nature
so
depended
on
the
will
of
Christ
,
that
he
did
with
it
what
he
pleased
.
Cyrillus
Whether
our
Saviour
Christ
conversed
with
men
,
and
died
in
appearance
only
believe
he
suffered
death
appearance
and
not
really
John
Cotovic
.
They
affirm
that
the
Flesh
which
Joanne
Cottovico
.
Lib.
Christ
took
was
not
of
the
same
Nature
as
ours
,
and
that
the
Word
was
not
changed
into
true
Flesh
but
into
I
know
not
what
seeming
and
phantastick
Flesh
,
and
that
he
rather
seemed
to
be
a
man
,
and
born
and
dye
than
really
to
do
so
.
So
that
they
teach
that
all
the
Mysteries
of
our
Salvation
,
the
Incarnation
,
Passion
,
Resurrection
of
Jesus
Christ
,
his
Ascention
into
Heaven
,
and
his
second
coming
are
bare
Semblances
and
Appearances
,
and
by
this
means
make
all
these
Mysteries
meer
Illusions
.
Nest
.
ibid.
If
the
humane
Substance
Gelasius
,
has
ceased
to
be
,
the
Humanity
having
been
transfused
or
intirely
changed
into
the
Divinity
as
they
imagine
,
it
follows
that
the
humane
form
having
no
longer
it
's
proper
Subject
has
ceased
to
be
likewise
.
If
they
do
not
deny
that
Jesus
Christ
was
real
man
,
it
follows
he
remained
naturally
in
the
Propriety
of
his
Substance
,
for
otherwise
he
would
not
be
real
man
.
When
you
say
Vigilius
,
that
the
Word
and
Flesh
are
but
one
only
Substance
it
seems
that
you
insinuate
there
are
two
Persons
in
our
Saviour
Christ
.
If
the
Word
and
the
Flesh
are
one
and
the
same
Substance
according
to
your
Opinion
,
there
would
be
two
Persons
,
one
of
the
Word
,
and
the
other
of
the
Flesh
,
who
would
have
one
and
the
same
common
Nature
.
Theodoret
The
Body
then
of
Jesus
Christ
keeps
it's
first
Form
,
Figure
,
Circumscription
,
and
,
in
a
word
,
it
has
the
Substance
of
a
Body
.
Euthym.
Parop
confessed
the
Unity
of
the
two
Natures
,
but
denyed
they
differed
Perron
of
the
Lib.
2.
C.
in
Essence
,
introducing
a
confusion
of
Natures
.
Anastasius
Sinaite
the
very
Body
and
Blood
of
Jesus
Christ
the
Son
of
God
incarnate
and
born
of
the
H.
Virgin
the
Mother
of
God
farthest
off
from
the
Catholicks
in
their
Opinions
Anastasius
Sinaite
that
the
greatest
part
of
the
were
but
half
that
is
to
say
,
they
did
not
in
any
wise
admit
the
confusion
of
Natures
,
that
they
condemned
and
that
their
Error
consisted
only
in
their
refusing
to
use
the
Expression
of
the
two
Natures
,
asserting
our
Saviour
had
but
one
.
Euthymius
Zigabenius
De
pessimorum
that
they
hold
the
confusion
of
the
two
Natures
of
Jesus
Christ
,
in
the
Union
.
Itidem
,
the
Divine
Nature
is
passible
,
that
being
fallen
into
the
Error
of
the
they
believe
the
Trinity
has
suffered
;
and
altho
they
durst
not
openly
explain
themselves
,
yet
they
do
plainly
intimate
it
by
the
things
they
do
,
for
they
take
three
Crosses
,
and
fastning
them
to
a
Stake
call
this
the
Holy
Trinity
.
Nicephorus
Callistus
sometimes
they
say
the
word
assumed
an
incorruptible
Body
,
uncreated
,
heavenly
,
impassible
,
subtile
,
which
is
not
of
the
same
Substance
with
ours
,
yet
has
all
the
Accidents
of
Flesh
,
in
appearance
and
after
the
manner
of
a
spectrum
.
Sometimes
likewise
they
affirm
the
Flesh
of
the
Word
was
converted
into
the
Nature
of
the
Divinity
,
and
became
consubstantial
with
it
.
They
do
for
the
most
part
deny
the
Word
assumed
a
humane
Body
of
the
Virgin
,
and
say
that
having
been
changed
without
a
Change
,
and
made
Flesh
he
has
only
passed
through
the
Virgin
,
and
fastned
his
Divinity
to
the
Cross
;
and
altho
it
be
neither
finite
nor
circumscribed
yet
he
has
deposited
it
in
the
Sepulchre
.
They
deny
the
Birth
of
Christ
according
to
the
Flesh
,
affirming
it
hapned
in
appearance
only
.
In
the
Celebration
of
the
they
use
the
Azyme
and
not
Bread
.
They
put
no
Water
in
the
Chalice
,
designing
to
represent
thereby
that
there
is
but
one
Nature
in
Jesus
Christ
;
whereas
we
by
the
mixture
of
Water
with
Wine
,
represent
the
Union
of
the
two
Natures
.
GUY
Carmus
they
follow
the
Opinions
of
denying
with
him
the
two
Natures
of
Jesus
Christ
,
to
wit
the
Divine
and
Humane
,
in
the
Unity
of
Person
.
That
they
admit
only
one
Nature
in
Jesus
Christ
,
that
is
the
Divine
;
one
Will
,
and
one
Operation
.
They
held
that
after
the
Union
,
the
Humane
Nature
was
converted
into
the
Divine
;
so
that
as
there
is
but
one
Person
in
Jesus
Christ
,
so
there
is
but
one
Nature
in
him
,
to
wit
the
Divine
,
and
that
they
cruelly
persecute
those
that
hold
there
are
two
Natures
in
Jesus
Christ
,
the
Divine
and
Humane
.
That
there
was
held
heretofore
a
Council
in
wherein
assisted
the
Catholick
,
that
is
to
say
,
the
Patriarch
of
the
with
their
Bishops
,
Doctors
,
and
the
Patriarch
of
the
That
in
this
Council
was
rejected
the
Council
of
especially
because
it
had
determined
we
must
believe
there
are
two
Natures
in
Jesus
Christ
;
to
wit
the
Humane
and
the
Divine
,
and
one
only
Person
subsisting
in
two
Natures
.
That
the
Council
of
the
had
on
their
side
determined
,
that
as
in
our
Saviour
Christ
there
is
but
one
only
Person
,
so
likewise
is
there
in
him
but
one
Nature
,
to
wit
the
Divine
,
one
only
Will
,
and
one
Operation
;
that
they
anathematised
those
that
affirmed
the
contrary
,
and
persecuted
them
not
only
by
imprisonments
,
and
loading
them
with
Chains
,
but
even
to
the
putting
them
to
death
.
That
in
this
Council
they
had
condemned
Pope
and
his
Letters
to
the
Fathers
of
the
Patriarch
of
because
he
asserted
therein
two
Natures
and
one
Person
,
two
Wills
and
two
Operations
in
our
Saviour
Christ
.
That
in
fine
they
Canonized
whom
the
Council
of
had
condemned
,
and
the
celebrated
his
Festival
three
times
in
a
year
as
a
Saint
;
and
cursed
and
the
Council
of
which
had
condemned
That
the
believe
and
hold
,
that
the
Eternal
Son
of
God
begotten
of
the
Substance
of
the
Father
,
has
united
to
himself
the
Humane
Nature
,
and
was
made
man
,
yet
in
such
a
manner
that
,
in
the
Union
,
the
Humane
Nature
was
converted
into
the
Divine
Nature
;
and
as
there
was
after
the
Union
but
one
Person
in
Jesus
Christ
,
so
is
there
but
one
Nature
in
it
,
to
wit
the
Divine
and
not
the
Humane
,
That
they
curse
all
those
who
say
the
contrary
;
so
greatly
detesting
those
that
hold
the
two
Natures
in
Jesus
Christ
after
the
Union
,
to
wit
,
the
Divine
and
humane
,
that
if
any
Baptised
amongst
them
sayd
this
,
they
would
not
communicate
with
him
;
but
esteem
him
as
a
Heathen
;
and
upon
his
Return
to
the
faith
of
the
rebaptise
him
neither
more
nor
less
then
if
he
came
from
Paganism
;
and
after
this
second
Baptism
lay
twenty
years
Pennance
on
him
.
believe
and
hold
that
because
after
the
Union
of
Natures
in
Jesus
Christ
,
the
Humane
Nature
was
converted
into
the
Divine
,
in
such
a
manner
that
from
that
very
moment
there
was
only
the
Divine
Nature
in
him
,
)
the
Divinity
has
been
passible
and
impassible
,
mortal
and
immortal
,
according
as
our
Saviour
himself
pleased
,
and
that
thus
he
has
suffered
and
is
dead
in
the
Divine
Nature
because
he
would
,
having
no
humane
Nature
when
he
suffered
and
dyed
.
Pamiez
.
He
do's
not
give
them
,
in
his
Decretals
,
all
the
Articles
of
the
Christian
Faith
,
but
contents
himself
(
as
I
take
it
)
with
those
wherein
they
erred
,
or
of
which
they
doubted
.
And
first
he
gave
them
the
Symbol
of
the
Councel
of
with
the
Addition
of
the
Filioque
,
to
have
it
sung
in
Churches
,
then
the
Definition
of
the
Council
of
touching
the
two
Natures
of
Jesus
Christ
in
Unity
of
Person
.
Thirdly
,
the
Definition
of
the
sixth
Council
touching
the
two
Wills
,
and
two
Operations
in
our
Saviour
Christ
.
Fourthly
,
because
the
had
acknowledged
hitherto
only
the
three
first
Councils
that
of
rejecting
those
that
were
held
afterwards
,
he
shews
them
that
the
Council
of
which
they
believed
favoured
the
Nestorian
Heresie
,
did
as
well
condemn
and
that
they
must
receive
it
.
that
't
is
easie
to
conjecture
by
reading
of
History
why
the
have
separated
themselves
from
the
Church
.
That
't
is
because
of
the
Council
of
for
this
Council
condemned
whose
Opinions
they
followed
JOHN
Cottovic
That
the
as
well
as
the
acknowledge
but
one
Nature
in
Jesus
Christ
,
one
Will
and
one
Operation
,
and
say
the
Humanity
was
swallowed
up
in
the
Abyss
of
the
Divinity
,
in
such
a
manner
that
the
Divinity
and
Flesh
became
but
one
and
the
same
thing
.
Pietro
Della
Valle
Pietro
Della
Vallé
.
Tom.
3.
P.
That
't
is
not
to
be
doubted
but
the
are
better
Christians
then
the
who
hold
the
Errors
of
whose
Opinions
are
far
more
Pernicious
,
gross
and
numerous
,
than
those
of
all
the
other
Christian
Nations
in
the
East
.
part
.
1.
C.
17.
Letters
from
forrein
Countries
to
the
Procur
.
of
the
Missions
.
Armenians
,
That
they
believe
but
one
Nature
,
one
Will
and
one
Operation
of
our
Lord
Jesus
Christ
.
What
shall
I
say
of
the
that
are
here
(
at
to
the
Number
of
above
sixty
thousand
in
a
more
deplorable
condition
than
the
For
besides
that
they
are
as
ignorant
as
them
,
they
have
a
particular
Heresie
which
distinguishes
them
from
others
;
for
they
hold
there
is
but
one
Nature
in
our
Saviour
Christ
,
and
keep
so
firm
to
this
Opinion
,
that
't
is
a
crime
amongst
them
,
so
much
as
to
mention
the
contrary
.
Euthymius
Zigabenus
Greek
Monk
Schismatical
Armenians
After
the
Councel
of
Chalcedon
the
Armenians
at
the
Instigation
of
one
Hilarius
Mandacanus
,
and
other
Prophane
Priests
that
were
with
him
,
separated
themselves
from
the
Catholick
Church
:
and
having
embraced
the
impious
Opinion
of
Eutyches
,
Dioscorus
and
other
Monophysical
Hereticks
that
hold
only
one
Nature
in
our
Saviour
Christ
,
they
added
thereunto
several
other
impious
Doctrines
,
to
make
their
Heresie
as
it
were
more
Compleat
and
Famous
.
For
they
say
our
Saviour
Christ
took
on
him
a
Body
which
was
not
of
the
same
substance
as
ours
,
that
his
is
Incorruptible
,
Impassible
,
Subtil
,
Uncreated
,
and
Heavenly
,
which
seemed
to
exercise
the
Humane
functions
,
as
to
See
,
Eat
,
and
Drink
,
and
yet
did
none
of
all
these
things
.
They
say
moreover
that
the
Flesh
of
Christ
was
changed
into
the
Divinity
,
and
made
of
the
same
Essence
with
the
Divinity
it self
.
That
as
a
Drop
of
Honey
or
Vinegar
cast
into
the
Sea
is
not
seen
,
do's
no
longer
subsist
;
so
the
Body
of
Christ
being
ingulphed
and
swallowed
up
in
the
Ocean
of
the
Divinity
,
keeps
no
longer
it
s
own
Nature
and
propriety
;
and
thus
there
are
not
two
Natures
in
Christ
,
but
one
alone
,
which
is
wholly
Divine
.
And
there
fore
they
deny
the
Sacrifice
of
Bread
,
which
is
the
flesh
of
Christ
,
to
be
the
Body
of
Christ
,
but
call
it
the
Body
of
the
Divinity
.
That
when
they
are
convinced
and
constrained
by
strength
of
Argument
,
to
acknowledge
our
Saviour
Christ
to
be
both
God
and
Man
,
they
do
it
by
dissimulation
,
for
how
can
they
seriously
acknowledge
him
to
be
Man
,
seeing
as
I
already
mentioned
they
affirm
his
substance
to
be
different
from
ours
.
They
change
,
the
traditions
of
the
Catholick
Church
,
and
the
mysteries
of
Christ
according
to
their
blasphemous
fancy
;
they
do
not
call
the
Communion
,
or
the
Sacrifice
of
Bread
which
is
the
flesh
of
our
Lord
Jesus
Christ
,
the
Body
of
Christ
as
he
himself
has
called
it
,
but
the
Divinity
.
that
these
two
Authors
misrepresent
the
Armenians
in
charging
them
with
believing
the
Humane
Nature
to
have
been
ingulphed
by
the
Divine
,
and
to
be
pure
Eutychiens
.
and
other
modern
Authors
say
as
much
.
that
it
seems
by
their
confession
touching
the
Trinity
,
sent
by
the
Mandate
of
the
Catholick
of
Armenia
to
the
Patriarck
of
Armenia
about
fifty
years
since
,
that
they
have
wholly
renounced
this
Fancy
.
That
the
Patriarch
of
the
Armenians
to
whom
he
gave
a
visit
resided
near
the
City
of
Herivan
,
in
a
famous
Monastery
of
Eutychien
Hereticks
who
are
no
less
obstinate
than
ignorant
,
and
being
desirous
to
confer
with
one
of
these
Monks
on
the
principal
Point
of
the
Heresie
of
Eutyches
,
he
cunningly
shunned
the
occasion
.
Euthymius
,
Isaac
that
they
have
now
renounced
that
Fancy
,
Jesus
Christ
That
other
Modern
Authors
are
agreed
therein
,
John
Cottovic
,
Pietro
Della
Vallé
,
Cyrillus
,
Thomas
a
Jesu
,
Barbereau
,
we
hold
there
is
but
one
Nature
in
Jesus
Christ
,
not
in
confounding
it
,
as
Eutyches
does
;
nor
in
denying
Christs
humane
Nature
like
but
according
to
Patriarch
of
in
the
Books
he
wrote
against
in
saying
there
was
but
one
Nature
of
the
Word
which
is
Incarnate
.
Jesus
Christ
Jesus
Christ
I
believe
likewise
what
the
holy
Patriarch
has
here
written
,
and
Anathematise
those
that
do
not
believe
it
.
Jesus
Christ
do
I
intend
to
do
,
I
will
immediately
write
to
all
the
Bishops
whithersoever
they
be
to
assemble
in
Council
.
And
when
met
,
I
will
produce
all
the
Arguments
alledged
by
the
and
which
in
effect
do
seem
to
favour
them
.
Then
will
I
propose
on
the
other
hand
all
the
contrary
proofs
which
you
have
now
offered
me
,
and
at
first
will
take
the
part
,
and
dispute
against
you
.
But
insensibly
and
by
degrees
,
and
with
great
caution
,
will
begin
to
discover
the
Error
of
the
which
has
hitherto
so
greatly
obtained
amongst
them
.
I
will
convince
them
by
the
Patriarchs
Book
,
and
all
the
other
Proofs
you
have
furnished
me
with
.
In
fine
,
I
will
declare
my self
openly
for
the
Greeks
(
or
to
speak
better
)
I
will
contend
for
the
truth
against
the
I
hope
by
Gods
assistance
my
sheep
will
hear
my
voice
and
follow
me
,
so
that
there
will
be
but
one
Flock
and
one
Shepherd
.
If
all
the
Bishops
shall
be
for
me
,
nothing
will
be
more
welcome
to
me
:
But
if
not
,
I
will
notwithstanding
confirm
the
true
Doctrine
together
with
those
on
my
side
;
and
send
to
the
Emperour
and
your
Patriarch
a
writing
under
my
Hand
and
Seal
and
signed
by
my
Bishops
,
containing
the
Orthodox
Faith
.
Now
this
writing
shall
contain
amongst
other
Articles
this
same
,
That
we
receive
the
Holy
,
and
universal
Council
of
Chalcedon
,
and
all
the
Holy
Fathers
which
that
Council
has
receiv'd
.
That
we
Anathematise
all
those
Anathematised
by
that
Council
;
espcially
,
and
in
general
all
those
that
have
opposed
this
Council
.
Guy
Carmus
suma
de
Heres.
de
Her
.
Arm.
Cap.
Twenty
second
Error
of
the
consists
in
their
not
believing
that
after
the
consecration
is
performed
by
the
words
of
our
Saviour
Christ
pronounced
on
the
Bread
,
and
Wine
,
the
Body
of
is
truly
,
and
really
contained
under
the
species
of
Bread
and
Wine
,
but
they
hold
they
are
only
so
by
resemblance
and
figure
,
saying
that
our
Saviour
Christ
did
not
the
Bread
and
Wine
into
his
real
Body
and
Blood
,
but
established
them
only
as
a
resemblance
and
figure
.
The
Armenians
have
no
Salvo
for
the
truth
of
these
words
which
they
themselves
utter
in
the
Canon
of
their
Mass
,
to
wit
,
and
that
they
may
be
made
the
real
Body
and
Blood
of
Jesus
Christ
.
They
thus
expound
them
,
the
true
Body
,
that
is
to
say
,
the
true
resemblance
of
the
Body
,
but
this
exposition
will
not
pass
,
because
the
true
resemblance
of
the
Body
of
Jesus
Christ
is
not
the
true
Body
of
Jesus
Christ
,
as
the
Image
of
a
Man
is
not
a
real
Man
.
Man
is
the
true
Image
and
resemblance
of
God
,
but
he
is
not
true
God
by
Nature
;
if
then
this
be
only
the
resemblance
,
and
not
the
truth
,
or
the
true
Body
of
Christ
as
the
falsly
say
,
it
cannot
be
called
the
true
Body
.
Guy
Carmes
Guy
Carmes
Guy
Carmes
Guy
Carmes
of
the
faith
part
.
3.
Ch.
Guy
Carmes
Transubstantiation
.
Despensus
,
&
Alphonsus
de
Castro
Perpetuity
.
I
will
not
dissemble
,
that
several
Authors
as
well
Catholicks
as
Hereticks
have
accused
the
for
not
believing
the
real
presence
,
expresly
imputes
to
them
this
Error
.
says
the
same
thing
because
he
coppys
his
Words
Guy
Carmes
Perpetuitys
Thesis
Chersonnesus
Taurique
and
shewed
them
that
in
the
Divine
Mysteries
the
substance
of
Bread
and
Wine
were
changed
into
the
Body
and
Blood
of
Jesus
Christ
,
and
that
there
ought
to
be
mingled
some
Water
with
the
Wine
before
it
be
consecrated
.
Capha
.
We
have
receiv'd
great
satisfaction
in
Understanding
how
the
Almighty
Creator
displaying
his
virtue
in
you
has
enlightned
your
minds
with
the
Knowledge
of
his
saving
Grace
,
and
in
that
you
have
vowed
to
keep
the
Catholick
faith
which
the
Holy
Church
truly
holds
,
which
she
faithfully
Teaches
and
Preaches
,
and
that
you
have
promised
Obedience
to
the
Prelate
and
his
Church
,
in
the
presence
of
our
Reverend
Brother
Bishop
of
And
therefore
we
earnestly
desire
that
holding
the
saving
Doctrines
of
this
Church
you
likewise
observe
its
Ceremonies
,
especially
in
what
relates
to
the
most
excellent
of
the
Sacraments
,
which
is
the
ineffable
Sacrament
of
the
Altar
.
For
altho
all
the
other
Sacraments
confer
sanctifying
Grace
,
yet
in
this
is
contained
intirely
Jesus
Christ
Sacramentally
under
the
species
of
Bread
and
Wine
,
which
remain
,
the
Bread
being
into
the
Body
of
Jesus
Christ
and
the
Wine
into
his
Blood
.
The
Pope
so
little
distrusted
the
believed
not
that
altho
he
proposes
it
to
them
expresly
,
yet
he
does
it
only
occasionally
,
and
by
way
of
principle
,
to
assert
the
Wine
ought
to
be
mixt
with
Water
.
And
this
last
particular
is
that
to
which
he
particularly
applys
himself
,
and
which
is
the
Capital
or
Summary
of
his
Letter
;
whereas
had
he
had
the
least
thought
that
the
believed
not
he
would
without
doubt
have
set
about
proving
it
,
and
that
with
more
care
and
earnestness
than
he
does
the
mixture
of
Water
in
the
Chalice
.
Transubstantiation
only
occasionally
and
by
way
of
Principle
to
establish
thereby
the
putting
of
Water
into
the
Cup
The
Bread
and
Wine
are
therefore
you
must
put
Water
into
the
Chalice
.
a
kind
of
Principle
and
Conclusion
,
he
taught
'em
the
Doctrine
of
the
mixture
of
Water
,
and
shewed
them
the
mysteries
represented
by
this
mixture
.
ad
Ann.
do
not
say
that
after
the
words
of
Consecration
,
the
Bread
and
Wine
are
into
the
Body
and
Blood
of
Jesus
Christ
Born
of
the
Virgin
who
suffered
and
rose
again
.
But
they
hold
that
this
Sacrament
is
a
representation
,
a
resemblance
or
a
figure
of
the
true
Body
and
Blood
of
our
Lord
.
And
this
some
of
the
Doctors
have
particularly
asserted
,
to
wit
,
that
the
real
Body
and
Blood
of
Jesus
Christ
are
not
in
the
Eucharist
,
but
that
it
is
a
representation
,
and
a
resemblance
of
them
.
They
say
likewise
that
when
our
Saviour
instituted
this
Sacrament
,
he
did
not
the
Bread
and
Wine
into
his
Body
,
but
only
instituted
a
representation
or
a
resemblance
of
his
Body
and
Blood
,
and
therefore
they
do
not
call
the
Sacrament
of
the
Altar
,
the
Body
and
Blood
of
our
Lord
,
but
the
Host
,
the
Sacrifice
,
or
the
Communion
.
One
of
their
Doctors
called
has
written
that
when
the
Priest
says
these
words
,
this
is
my
Body
,
then
the
Body
of
Jesus
Christ
is
Dead
,
but
when
he
adds
,
by
which
Holy
Spirit
,
then
the
Body
of
Jesus
Christ
is
alive
;
yet
has
he
not
expressed
whether
it
be
the
true
Body
or
the
resemblance
of
it
.
The
likewise
say
we
must
expound
that
which
is
say'd
in
the
Cannon
of
their
Mass
,
by
which
Holy
Spirit
the
Bread
is
made
the
real
Body
of
Jesus
Christ
in
this
sence
,
that
by
the
real
Body
of
Jesus
Christ
,
we
must
understand
the
real
resemblance
or
representation
of
the
Body
and
Blood
of
Jesus
Christ
.
And
therefore
censuring
them
for
this
says
that
the
have
this
Two
Hundred
years
abolished
all
the
Sacraments
,
and
that
their
Sacraments
were
not
given
them
by
the
Apostles
,
nor
Church
,
but
that
they
had
taken
them
up
according
to
their
own
Fancy
.
Guy
Carmes
that
if
this
Original
has
been
known
to
the
Ministers
,
yet
they
have
found
greater
advantage
in
standing
by
the
Testimony
then
in
ascending
up
to
this
Source
.
Guy
Carmes
Guy
Carmes
We
have
long
since
been
informed
by
several
Persons
of
good
credit
,
that
in
both
the
there
are
held
several
detestable
and
abominable
Errors
,
and
that
they
are
maintained
contrary
to
the
Catholick
Faith
which
the
Holy
Church
holds
and
teaches
,
which
is
the
Mother
and
Mistress
of
all
the
Faithful
.
And
altho
at
first
we
were
unwilling
to
credit
these
reports
,
yet
were
at
length
forced
to
yield
to
the
certain
Testimony
of
Persons
who
tell
us
they
perfectly
understand
the
state
of
those
Countries
.
Yet
before
we
gave
full
credit
,
we
thought
our selves
Obliged
to
make
exact
search
of
the
Truth
by
way
of
judiciary
and
solemn
information
,
both
by
hearing
several
witnesses
who
likewise
told
us
they
knew
the
state
of
these
Countrys
,
and
taking
in
Writing
these
their
Depositions
,
and
by
means
of
Books
which
we
are
informed
the
do
commonly
use
wherein
are
plainly
taught
these
Errors
.
that
the
Pope
caused
these
Witnesses
to
appear
personally
before
him
,
and
gave
them
an
Oath
to
speak
the
truth
of
what
they
knew
concerning
the
Doctrines
of
the
that
these
Witnesses
were
not
only
that
had
been
in
themselves
,
and
that
the
Books
produced
were
written
in
the
tongue
,
and
some
of
those
were
such
as
were
in
use
in
both
the
that
in
this
monstrous
heap
of
Errors
there
are
several
senceless
,
extravagant
and
Socinian
Opinions
.
That
therein
Original
Sin
,
the
Immortality
of
the
Soul
,
the
Vision
of
God
,
the
Existence
of
Hell
,
and
almost
all
the
points
of
Religion
are
denyed
.
That
therein
are
also
contrary
Errors
,
so
that
't
is
plain
this
is
not
the
Religion
of
a
People
,
or
Nation
,
but
rather
a
Rapsody
of
Opinions
of
several
Sects
and
Nations
.
are
likewise
denoted
exactly
in
these
Words
.
In
majori
In
minori
Et
hoc
specialiter
aliqui
magistri
Item
quod
that
they
had
lost
all
the
Sacraments
.
Hoc
est
Corpus
meum
It
is
true
the
information
adds
that
this
Doctor
do's
not
express
whether
he
speaks
of
the
true
Body
of
Jesus
Christ
,
or
of
the
Figure
.
But
the
difference
of
these
two
states
of
Life
and
Death
being
to
be
found
in
a
figure
which
does
not
change
,
sufficiently
shews
that
he
spake
of
the
true
Body
of
Jesus
Christ
.
the
same
charged
with
believing
that
when
any
one
receives
the
the
Body
of
Jesus
Christ
Descends
into
his
Body
,
and
is
converted
therein
as
other
aliments
,
which
is
a
contrary
Heresie
to
that
of
That
the
Body
of
Jesus
Christ
,
Descends
into
our
Bodies
,
and
is
changed
into
our
Bodies
.
This
explication
Arnaud
,
is
so
absurd
and
ridiculous
,
that
it
could
not
be
very
common
,
it
being
impossible
the
generality
should
entertain
it
.
that
it
is
say'd
according
to
the
do's
not
effect
the
remission
of
Sins
,
nor
confer
Grace
,
and
that
this
is
contrary
to
the
Words
of
the
Liturgy
of
the
and
a
passage
of
the
Catholick
of
in
the
conference
of
which
say's
they
Sacrifice
in
the
Church
the
son
of
God
for
the
Salvation
of
the
whole
World
.
Arnaud
,
the
justified
themselves
by
acts
,
decrees
,
and
formal
declarations
;
the
King
of
caused
a
Religious
named
to
draw
up
a
Memorial
,
in
which
he
protested
against
these
Errors
,
and
complains
they
were
unjustly
charged
on
his
Nation
.
The
Patriarch
and
Bishops
being
assembled
condemned
them
.
The
Patriarch
of
the
lesser
declared
to
the
Sixth
his
faith
touching
the
in
these
terms
;
That
the
Body
of
Jesus
Christ
born
of
the
Virgin
,
Dead
on
the
Cross
,
and
which
is
now
alive
in
Heaven
after
the
Words
of
the
Consecration
of
the
Bread
which
are
,
This
is
my
Body
,
is
in
the
Sacrament
of
the
Altar
under
the
species
and
appearances
of
Bread
.
nec
temerè
credita
à
pullulasse
,
&
were
not
falsly
accused
of
these
crimes
,
nor
did
believe
them
without
sufficient
grounds
.
For
the
Ambassadors
of
the
King
of
confessed
to
the
Sixth
,
that
several
Errors
had
sprung
up
in
used
his
utmost
endeavours
to
crush
them
,
as
we
shall
see
by
what
follows
.
Quin
etiam
commoti
pontificiis
monitis
moved
by
the
Popes
remonstrances
called
a
Synod
,
wherein
they
Condemned
with
an
Anathema
the
Errors
contained
in
this
information
,
and
sent
Embassadours
to
the
Pope
to
make
profession
of
their
Obedience
to
his
Commands
.
repudiatos
Eerores
,
&
Errores
abjecistis
,
That
the
same
Numerical
Body
of
Jesus
Christ
,
idem
numero
,
which
was
born
of
the
Virgin
and
nayled
to
the
Cross
is
contain'd
in
the
Eucharist
.
Armenia
Minor
That
after
Consecration
it
was
the
same
Numerical
Body
of
Jesus
Christ
which
was
born
of
a
Virgin
and
suffered
on
the
Cross
.
he
believed
and
held
that
the
Body
of
Jesus
Christ
born
of
the
Virgin
,
dead
on
the
Cross
,
and
which
is
now
alive
in
Heaven
,
after
the
words
of
the
Consecration
of
the
Bread
which
are
,
this
is
my
Body
,
is
in
the
Sacrament
of
the
Altar
under
the
species
,
and
resemblance
of
Bread
,
sub
specie
&
similitudine
panis
.
I
see
no
reason
to
doubt
of
the
faith
of
this
Patriarch
considering
this
his
declaration
,
Armenia
.
Moreover
we
have
bin
several
times
informed
by
divers
Persons
worthy
of
credit
,
and
even
by
that
you
and
your
Predecessors
the
Catholicks
of
and
the
under
your
jurisdiction
do
not
in
any
manner
observe
,
what
you
promised
us
and
our
Predecessors
the.
Prelates
touching
the
Faith
.
And
that
which
is
yet
worse
and
more
deplorable
,
is
,
that
you
have
contemned
and
utterly
rejected
the
wholesome
Instructions
of
our
Apostolical
Legats
sent
you
in
regard
to
your
Souls
,
but
have
after
a
Damnable
manner
despised
the
Faith
of
the
Church
,
out
of
which
there
is
neither
Grace
nor
Salvation
.
sincerely
and
purely
without
duplicity
of
heart
,
to
the
end
his
Clergy
and
People
may
be
reunited
to
the
Latin
Church
,
that
by
this
means
the
mouths
of
several
Catholicks
and
too
will
be
stopt
who
stick
not
to
affirm
,
That
the
Patriarch
and
other
proceeded
not
in
this
affair
with
faithfulness
and
simplicity
,
but
with
dissimulation
;
and
that
which
is
yet
worse
and
more
deplorable
,
they
affirm
the
have
turn'd
into
derision
and
contempt
the
saving
Doctrine
which
the
Legats
of
the
Holy
See
have
communicated
to
them
.
that
it
was
the
same
Numerical
Body
which
was
Born
of
the
Virgin
and
crucified
Armenia
.
We
have
kindly
receiv'd
your
answers
,
and
those
of
the
Church
of
minor
,
reduced
to
certain
heads
;
and
having
deliberately
considered
them
,
together
with
my
Reverend
Brethren
the
Cardinals
of
the
Church
,
some
Patriarchs
,
Arch-Bishops
,
Bishops
,
and
other
Prelates
,
we
could
not
,
nor
cannot
now
gather
from
these
answers
,
till
such
time
as
you
give
us
a
more
clear
Discovery
,
what
you
and
the
Church
of
minor
do
truely
and
sincerely
hold
and
believe
.
upon
this
we
demand
first
of
all
whether
you
believe
the
Bread
is
into
the
Body
of
Quod
Corpus
Christi
post
the
terms
of
your
Letter
wherein
you
write
that
you
have
taken
away
sixteen
Articles
of
the
fifty
three
which
were
given
you
by
our
Arch-Bishop
and
Bishops
are
confused
and
obscure
,
as
also
the
particular
answers
you
returned
by
Writing
.
Therefore
we
desire
to
know
of
you
plainly
,
and
truely
,
whether
you
have
rejected
these
sixteen
Articles
because
you
do
not
believe
'em
to
be
true
and
sound
,
or
for
what
other
reason
you
have
retrenched
them
from
the
rest
.
that
he
sees
no
reason
to
doubt
of
the
faith
of
this
Patriarch
,
and
thinks
Mr.
himself
will
acknowledge
as
much
That
we
may
thence
plainly
see
into
how
many
filthy
Errors
thy
fall
who
separate
from
the
Church
of
That
innovators
howsoever
have
no
reason
to
glory
in
the
Antiquity
of
their
Heresies
,
nor
bragg
,
(
for
the
seducing
of
the
weak
)
that
the
and
other
Eastern
People
have
the
same
sentiments
with
them
.
For
altho
they
hold
some
of
these
Errors
,
yet
do
they
not
admit
them
all
,
but
differ
from
the
in
very
considerable
matters
.
That
the
Divine
justice
is
rather
to
be
admired
which
has
permitted
the
infected
with
these
Errors
to
fall
under
the
power
of
the
Transubstantiation
,
the
form
of
this
Sacrament
consists
in
our
Saviours
words
by
which
he
compleated
this
Sacrament
.
The
Priest
speaking
in
the
Person
of
our
Saviour
Christ
do's
the
same
.
For
by
the
virtue
of
these
words
the
substance
of
Bread
is
changed
into
his
Body
,
and
the
substance
of
Wine
into
his
Blood
,
so
that
is
intirely
contain'd
under
the
species
of
Bread
,
and
Wine
,
and
is
intire
under
each
part
whether
of
the
Consecrated
Host
or
Consecrated
Wine
,
even
when
the
species
are
separate
.
't
is
not
usual
to
propose
Capital
Points
of
Controversie
in
this
manner
.
That
they
are
not
tackt
to
the
Tail
of
other
Articles
,
nor
are
so
lightly
passed
over
,
but
considered
established
and
strengthened
.
Jesus
Christ
Heads
or
Tails
Thomas
Waldensis
Armenians
,
Nepotes
Berengarii
,
Berengarius
his
Children
or
Disciples
.
I
mention
'em
,
to
the
end
we
may
have
a
care
of
'em
.
And
therefore
also
speaking
of
them
,
says
,
that
the
Twenty
Second
of
their
Errors
is
,
that
after
the
Consecration
,
the
Body
of
is
not
really
under
the
species
of
Bread
,
and
Wine
,
but
only
in
Representation
and
Figure
.
That
did
not
really
the
Bread
and
Wine
into
his
Body
and
Blood
,
but
only
in
Resemblance
and
Figure
.
They
deny
Armenians
)
the
true
Body
of
to
be
contain'd
really
in
the
Sacrament
of
the
Eucharist
under
the
Species
of
Bread
and
Wine
.
That
the
true
Body
of
is
not
under
the
species
of
Bread
and
Wine
in
the
Eucharist
.
IODOCUS
Coccius
Guy
Carmes
That
the
deny
the
Eucharist
to
be
the
real
Body
and
Blood
of
affirming
it
to
be
only
a
sign
thereof
.
THOMAS
à
Jesu
Thomas
à
Lib.
7.
part
.
1.
C.
Guy
Carmes
That
the
deny
the
true
Body
of
to
be
really
contained
in
the
Sacrament
of
the
Eucharist
under
the
species
of
Bread
and
Wine
.
Guy
Carmes
That
the
Body
is
not
really
under
the
Bread
,
nor
his
Blood
under
the
Wine
.
Guy
Carmes
They
deny
that
in
the
Sacrament
of
the
Eucharist
the
Elements
lose
their
Nature
.
They
administer
the
Sacrament
with
Wheaten
Bread
dipt
in
the
Cup.
They
mingle
no
water
with
the
Wine
.
They
shew
a
greater
respect
to
the
Sacrament
than
the
believing
our
Saviour
Christ
is
therein
there
was
such
a
Conjunction
,
and
affinity
,
between
the
Divine
and
Humane
Nature
,
that
they
were
not
separated
in
the
Sufferings
of
nor
ever
can
be
.
They
have
this
Opinion
from
St.
suffers
something
more
in
the
Eucharist
than
he
suffered
on
the
Cross
,
because
in
the
Eucharist
he
suffers
the
Sacramental
fraction
.
And
when
I
demanded
of
them
how
this
could
be
,
seeing
the
Nature
of
Bread
and
Wine
remains
without
being
changed
after
the
Consecration
,
they
answered
me
,
This
was
effected
by
the
Divine
virtue
,
to
which
we
ought
to
give
credit
.
HE
has
had
his
informations
Arnaud
,
only
from
some
Ignorant
Persons
in
he
did
not
comprehend
that
by
the
word
Nature
,
they
meant
only
the
Mass
of
external
Accidents
.
Nature
,
for
the
Mass
of
external
accidents
and
Copticks
of
our
times
make
no
mention
.
Diruit
,
aedificat
,
mutat
quadrata
rotundis
.
That
our
Saviour
Christ
is
in
the
Eucharist
such
as
he
was
born
of
the
Virgin
that
after
the
Incarnation
,
there
was
such
a
conjunction
and
society
between
the
Divine
and
Humane
Natures
,
that
they
were
not
seperate
even
in
the
Sufferings
of
The
Body
of
Born
of
the
Virgin
,
dead
on
the
Cross
,
and
which
is
now
alive
in
Heaven
,
is
in
the
Sacrament
of
the
Altar
under
the
species
and
representation
of
Bread
.
Numerical
Body
may
be
so
's
may
be
's
That
the
deny
the
true
Body
of
to
be
really
in
the
Sacrament
of
the
Eucharist
under
the
species
of
Bread
and
Wine
.
Guy
Carmes
Alexander
Ross
that
the
do
not
hold
the
Body
of
Christ
is
really
present
under
the
form
of
Bread
and
Wine
De
Vicqfort
administer
the
Sacrament
Lib.
2.
q.
of
our
Lords
Supper
under
the
two
Species
of
Bread
and
Wine
,
and
deny
the
real
presence
of
the
Body
of
Christ
,
acknowledging
only
the
two
Sacraments
of
Baptism
and
the
Lords
Supper
.
he
marvelled
Mr.
never
offered
it
,
being
so
considerable
as
to
startle
most
People
,
that
he
thought
there
could
Lib.
5.
C.
8.
p.
be
nothing
replyed
to
such
an
express
passage
,
and
that
this
Author
seemed
to
speak
no
more
than
what
he
had
learnt
from
the
that
this
was
a
Remarkable
forgery
of
the
Calvinistical
Translator
.
That
having
desired
some
of
his
Friends
to
Translate
from
the
Original
English
,
whatsoever
related
to
the
in
that
Book
,
he
found
by
their
Translation
that
not
only
he
does
in
no
wise
speak
of
the
real
Presence
,
but
that
almost
all
the
discourses
contained
in
the
page
were
foysted
in
by
the
Translator
,
who
made
his
Dreams
and
Fancies
pass
for
the
Relations
of
a
Traveller
.
That
't
is
likely
he
has
done
the
same
in
several
other
places
,
so
that
this
whole
Book
is
rather
the
Translators
Romance
than
the
true
account
of
a
Voyage
.
They
administer
the
Lords
Supper
in
both
kinds
,
Bread
and
Wine
,
and
deny
a
real
Presence
.
They
allow
but
our
two
Sacraments
.
he
is
not
of
that
Temper
to
make
use
of
Frauds
to
uphold
the
Truth
of
that
Religion
heprofesses
,
as
knowing
it
abhors
them
,
and
makes
no
difference
between
the
cheats
which
the
Modern
Divinity
of
some
call
pious
,
and
the
falshood
that
destroys
the
Soul
of
him
that
utters
it
.
Arnaud
dares
now
justify
,
that
in
the
Original
English
there
is
no
mention
of
the
real
Presence
,
nor
affirm
't
is
a
mere
imposture
of
the
Calvinistical
Translator
.
That
he
also
affirms
whatsoever
is
to
be
met
with
in
page
249
and
250
,
concerning
the
Baptism
of
the
their
Proselytes
,
Fasts
,
Images
,
Priests
,
their
Belief
touching
Purgatory
,
their
Superstitions
,
and
Efforts
which
the
have
made
to
subject
them
to
the
See
of
is
really
contained
in
the
Original
there
being
nothing
of
his
Invention
in
all
this
.
And
making
no
mention
of
two
different
Editions
of
this
Book
,
we
could
not
Divine
it
.
Lib.
5.
C.
We
matter
not
the
advantage
which
the
would
make
of
this
Testimony
of
who
to
enlarge
the
Second
Edition
of
his
Book
,
has
added
what
he
pleased
,
touching
the
Religion
of
those
People
through
whose
Countrys
he
travelled
,
without
telling
us
from
whom
he
learnt
what
he
Relates
of
them
,
for
he
only
says
what
he
has
taken
out
of
Authors
of
his
own
Sect
,
who
have
treated
of
them
,
as
has
done
.
Those
Authentick
Proofs
which
we
have
produced
touching
the
faith
of
the
do
fully
solve
this
Point
.
And
not
to
mention
others
,
there
is
no
comparison
between
a
who
speaks
in
his
own
cause
,
and
according
to
his
interests
,
without
Authority
and
proofs
,
and
a
such
a
one
as
Mr.
is
,
who
speaks
against
himself
and
his
own
interest
,
and
cites
the
Persons
from
whom
he
learnt
what
he
tells
us
.
We
may
well
admire
that
Mr.
who
is
wont
to
propose
slight
Objections
,
should
omit
one
,
which
is
very
considerable
in
appearance
,
and
enough
to
startle
People
,
because
the
solution
of
it
is
so
hard
to
be
found
,
that
we
cannot
justly
reproach
him
,
if
he
be
ignorant
of
it
.
The
Objection
is
,
that
we
meet
with
this
passage
in
a
Translation
of
s
Voyages
,
That
the
deny
the
real
presence
of
the
Body
of
It
seems
there
can
be
nothing
replyed
to
so
clear
a
passage
,
and
that
this
Author
who
tells
us
what
he
learnt
from
the
Inhabitants
themselves
of
those
Countrys
,
as
well
as
Mr.
may
at
least
weaken
his
Authority
.
weighty
and
sufficient
to
startle
People
,
the
solution
of
it
is
difficult
,
and
it
seems
there
can
be
nothing
replyed
to
so
plain
a
passage
.
we
matter
not
the
Testimony
of
and
judicious
Persons
ought
not
to
credit
it
.
Before
he
was
an
Author
who
speaks
what
he
learnt
from
the
Inhabitants
themselves
thro
whose
Countrys
he
passed
.
that
to
enlarge
his
Book
has
in
his
Second
Edition
added
what
he
pleases
.
who
may
well
weaken
the
Authority
of
Mr.
now
he
is
a
in
no
wise
comparable
with
a
such
as
Mr.
Breerewood
?
He
dared
not
mention
,
from
whom
he
learnt
what
he
relates
.
s
Proofs
touching
the
BUT
here
are
Arnaud
,
certain
and
positive
Proofs
which
shew
that
the
have
ever
effectually
believed
both
one
and
the
other
Point
,
and
that
there
is
no
reason
to
accuse
them
of
denying
the
real
Presence
or
Which
we
shall
now
Examine
in
this
Chapter
.
that
the
and
generally
all
Christians
hold
the
same
faith
as
the
the
real
Body
and
real
Blood
of
taken
from
the
Virgin
.
Thomas
Waldensis
Jesus
Christ
Theorien
,
that
the
Wine
becomes
by
Consecration
the
Blood
of
and
that
the
Son
of
God
is
Sacrificed
within
the
Church
for
the
Salvation
of
the
World
.
Jesus
Christ
That
the
Priests
and
Bishops
of
enjoyned
a
pennance
during
some
years
to
those
that
had
bin
Baptized
by
the
and
condemned
them
to
undergo
a
5
years
pennance
who
had
received
from
them
the
other
Sacrament
.
That
the
say
,
and
hold
,
that
since
the
Council
of
Prelate
has
no
more
Authority
over
them
which
are
under
him
then
the
Patriarch
of
the
over
the
or
the
Patriarch
over
the
that
the
Pope
knows
his
own
power
and
the
likewise
theirs
that
the
persecute
those
amongst
them
who
have
been
Baptised
according
to
the
form
of
the
and
hold
the
Faith
of
the
Church
,
and
that
they
say
the
Church
Errs
,
and
that
they
keep
the
true
and
Catholick
Faith
.
That
the
keep
not
the
true
Faith
which
the
Church
holds
,
nor
its
Sacraments
,
and
Blasphemes
against
the
Church
the
Pope
and
his
Cardinals
,
saying
they
are
Hereticks
.
That
the
Catholick
of
minor
say'd
,
the
Pope
and
Cardinals
destroyed
more
Men
every
day
than
they
had
Hairs
on
their
heads
.
And
altho
they
preach
against
Simony
,
yet
do
they
grant
no
favour
without
committing
it
;
that
as
to
them
they
had
all
of
'um
kept
themselves
undefiled
in
minor
,
except
the
King
and
some
Persons
of
Quality
who
held
the
Benedict
.
The
Catholick
of
Consecrating
Six
Bishops
has
drawn
from
them
a
Publick
Act
,
in
which
they
solemnly
promise
,
to
suffer
no
longer
their
Youth
to
learn
the
Tongue
,
and
to
give
no
more
liberty
to
the
Preachers
,
who
Preach
the
Faith
of
the
Holy
Church
in
their
Diocess
,
or
Province
.
Moreover
he
obliges
every
Bishop
he
Consecrates
,
to
Anathematise
the
that
desire
to
become
true
Catholicks
,
and
obey
the
Church
.
He
forbids
them
to
Preach
that
the
Pope
of
is
the
Head
of
the
Eastern
Church
,
and
calls
himself
Pope
,
acting
in
this
quality
in
the
Eastern
Countrys
from
the
Sea
to
James
de
Vitry
James
de
Vitry
James
de
Vitry
altho
the
promised
obedience
to
the
Soveraign
Prelate
Church
,
when
their
King
receiv'd
the
Kingdom
from
the
Emperour
and
the
Regal
Crown
from
the
hands
of
the
Arch-Bishop
of
yet
would
they
not
part
with
any
of
their
Ancient
Ceremonies
or
Customs
.
A
King
of
assembled
all
the
Doctours
and
Bishops
of
his
Kingdom
together
with
the
Patriarch
to
unite
'um
to
the
Church
,
and
dispute
with
the
Legat
which
the
Church
had
sent
;
But
the
dispute
being
ended
the
King
acknowledged
the
Truth
was
on
the
side
,
and
that
the
were
in
an
Error
,
and
therefore
ever
since
,
the
Kings
of
minor
have
embrac'd
the
faith
of
the
Church
.
Yet
were
not
the
Bishops
Doctours
and
Princes
satisfied
with
this
,
and
after
the
departure
of
the
Legat
a
Doctor
named
wrote
a
Book
against
the
Pope
and
his
Legat
,
and
against
the
Church
,
in
which
he
calls
the
Pope
a
Proud
who
with
all
his
Subjects
are
drowned
in
the
Sea
of
Heresy
.
He
says
that
s
Embassadour
,
meaning
the
Legat
,
returned
home
with
shame
.
Garcias
de
Sylva
Figueroa
.
The
Religion
,
Garcias
de
Sylva
Figueroa
de
Vicqfort
.
p.
of
the
Inhabitants
of
the
new
who
are
by
birth
,
is
the
Christian
,
together
with
the
Opinions
which
the
Pope
suffers
them
to
retain
.
But
to
speak
the
truth
there
are
very
few
that
reverence
,
or
acknowledge
the
Pope
;
almost
all
of
'um
obstinately
retaining
their
own
ancient
Religion
.
For
altho
several
of
the
Bishops
and
Priests
of
their
Nation
that
have
passed
over
into
(
moved
thereunto
by
their
extream
poverty
,
their
expences
in
travelling
,
and
intollerable
persecutions
of
the
during
the
continual
Wars
between
them
and
the
have
often
offered
to
obey
the
Church
,
yet
when
this
was
to
be
concluded
,
they
have
still
fallen
off
,
and
refused
to
acknowledg
any
other
Authority
than
that
of
their
Patriarch
,
obstinately
retaining
their
ancient
Ceremonies
and
Liturgys
.
They
hold
that
the
real
Body
of
is
present
in
the
Sacrament
in
its
proper
Substance
that
he
believed
and
confessed
that
the
Holy
Spirit
proceeds
from
the
Father
and
the
Son
,
contrary
to
what
the
Guy
Carmes
Prateolus
,
Breerewood
Jesus
Christ
That
they
acknowledge
the
Prelate
to
be
the
Head
of
the
Universal
Church
,
Jesus
Christ
It
appears
It
seems
to
change
I
was
informed
by
the
Patriarch
of
who
visited
us
at
a
City
of
that
the
Now
believing
that
is
to
say
,
the
change
of
Bread
and
Wine
into
the
Body
and
Blood
of
't
is
not
to
be
questioned
but
they
hold
the
true
and
real
Presence
.
that
is
to
say
Uscanus
Vardapet
Anthony
de
Goureau
that
altho
in
the
Union
made
in
the
Council
of
reunited
themselves
,
and
the
greatest
part
of
the
Anthony
de
Book
3.
Ch.
likewise
,
yet
these
People
proceeded
not
with
that
fervour
and
diligence
which
was
requisit
in
a
matter
of
that
importance
;
on
the
contrary
they
were
so
little
mindfull
of
it
,
thro
the
malice
or
negligence
of
their
Prelats
,
that
I
do
not
find
amongst
them
the
least
sign
of
this
reduction
,
nor
any
thing
which
this
Council
decreed
,
nor
Obedience
thereunto
recommended
.
There
is
no
mention
of
it
in
their
Books
and
Traditions
.
And
I
wonder
that
in
his
that
the
almost
in
General
have
lately
received
the
determinations
of
the
Council
,
seeing
not
so
much
as
the
name
of
it
was
scarce
ever
heard
by
the
Bishops
or
Patriarch
,
nor
have
they
altered
any
of
their
Customs
either
good
or
bad
,
for
this
many
Ages
.
But
perhaps
this
Author
was
informed
of
this
by
some
passing
throughout
or
that
dwell
therein
upon
the
account
of
Trade
,
who
for
the
most
part
return
answers
according
to
the
desires
of
those
that
ask
'um
,
and
that
they
may
not
fail
therein
,
do
very
often
speak
contrary
to
truth
,
which
the
Bishops
and
Prelates
of
these
Schismaticks
who
come
to
often
do
to
gratifie
the
Pope
,
promising
their
Flocks
shall
yield
Obedience
to
him
,
but
at
their
return
home
,
they
soon
forget
their
engagements
.
Of
the
That
they
hold
not
Sacramentum
Eucharistiae
ex
azymo
conficit
Church
Celebrates
the
Sacrament
with
Unleavened
Bread
,
holding
and
teaching
,
that
in
this
Sacrament
the
Bread
is
really
into
the
Body
,
and
the
Wine
into
the
Blood
of
our
Lord
that
he
confessed
and
approved
of
the
Seven
Sacraments
of
the
Church
,
and
of
the
manner
after
which
she
holds
,
teaches
,
and
Preaches
them
.
Cochin
,
Coulan
Cranganor
,
Du
Jarric
what
the
Council
of
had
decreed
touching
the
Doctrine
which
must
be
held
concerning
the
Sacraments
.
Jesus
Christ
that
this
need
not
trouble
him
because
the
Bread
which
is
proposed
as
a
Type
of
the
Body
of
contains
a
greater
blessing
than
that
sold
in
the
market
,
or
the
Bread
which
the
offered
in
the
name
of
Jesus
Christ
Apud
.
Cyrill
.
alex.
contra
Nest
.
Lib.
4.
Cap.
6.
Nestorians
,
and
Indians
.
Lib.
5.
C.
12.
p.
that
the
Body
of
is
the
Original
of
it
mentions
an
extract
made
by
the
Popes
Legats
of
the
bad
Propositions
they
found
in
the
Books
of
the
amongst
which
they
comprehend
the
different
Ceremonys
,
such
as
Comunicating
of
both
kinds
,
giving
the
Communion
to
Children
.
Yet
in
this
Catalogue
of
suspected
Propositions
,
there
's
not
one
relating
to
the
Eucharist
.
That
our
Saviour
dipt
the
Bread
he
gave
to
to
'
the
end
he
might
thereby
take
off
the
Consecration
.
intinxit
Panem
quem
erat
porrecturus
ad
Consecrationem
tollendam
Jesus
Christ
Jesus
Christ
That
when
we
receive
the
Eucharist
,
it
Descends
not
into
the
Stomach
,
but
immediately
disperses
it self
to
every
member
of
our
Body
.
That
the
Sacrament
passes
into
the
Substance
of
our
Souls
and
Bodys
,
that
't
is
neither
Consumed
or
Corrupted
,
nor
passes
into
excrements
,
but
into
our
Substance
and
for
our
Conservation
.
Do's
Mr.
pretend
that
believed
the
Eucharistical
Bread
passed
into
our
Souls
to
become
a
part
of
them
?
Surely
he
will
not
proceed
so
far
.
How
then
will
he
conclude
it
enters
into
our
Bodies
to
become
a
part
of
their
Substance
?
And
why
do's
he
not
conclude
on
the
contrary
,
that
as
these
words
,
in
Consistentiam
animae
vadit
,
do
signify
nothing
else
in
respect
of
the
Soul
,
but
that
the
Body
of
unites
its
self
to
the
Soul
,
to
conserve
,
fortify
and
operate
in
it
his
Graces
;
so
this
expression
,
in
Consistentiam
Corporis
vadit
,
do's
signify
nothing
else
,
but
that
the
Body
of
unites
it self
to
our
Bodys
to
preserve
and
sow
on
them
according
to
the
Fathers
the
seeds
of
a
Glorious
immortality
.
Not
consuming
nor
Corrupting
it self
,
nor
passing
into
Excrements
,
God
forbid
,
but
passing
into
our
Substance
and
preservation
.
Under
the
new
Law
Jerusalem
,
the
Heavenly
Bread
and
Cup
of
Salvation
Sanctify
the
Soul
and
Body
,
for
as
the
Bread
respects
the
Body
,
so
the
word
relates
to
the
Soul
.
The
Bread
,
is
an
aliment
,
but
there
is
in
it
a
quickning
Vertue
.
Nonnulla
loca
sacrae
Scripturae
pravè
intellecta
,
some
places
of
Scripture
misunderstood
,
and
is
thus
described
,
Asserunt
Legendum
esse
,
hoc
est
Sacramentum
Corporis
,
&c.
They
affirm
we
must
read
,
this
is
the
Sacrament
of
my
Body
,
&c.
this
is
my
Body
this
is
the
Sacrament
of
my
Body
,
this
is
my
Body
,
but
this
is
the
Sacrament
of
my
Body
?
Thomas
a
Jesu
were
Errors
common
to
the
other
Eastern
Nations
,
Abraham
Echellensis
Gabriel
Sionita
Jacobites
,
Copticks
Jacobites
,
Copticks
Jesus
Christ
Jesus
Christ
Nicephor
Cali.
Eccles
Hist.
Lib.
18.
Cap.
52.
that
after
the
Union
there
was
only
one
Nature
in
are
Hereticks
and
Schismaticks
.
They
say
there
is
in
but
one
Substance
,
one
Operation
,
and
one
Will
,
which
is
the
Divine
.
This
is
false
and
contrary
to
our
Catholick
Faith
.
For
in
with
the
Divinity
is
a
true
Substance
,
Operation
and
Humane
Will.
For
the
true
Faith
is
,
that
God
was
real
God
,
and
real
Man
.
We
shewed
them
wherein
they
erred
,
when
they
denyed
our
Saviour
to
be
real
God
and
Man
,
and
yet
would
still
retain
and
affirm
that
in
there
was
only
one
Substance
,
one
Operation
,
one
Nature
and
one
Will
which
according
to
them
is
the
Divine
.
dared
maintain
against
the
truth
of
the
Orthodox
Faith
that
there
was
but
one
Nature
in
our
Saviour
GUY
Carmes
that
they
affirm
there
is
in
but
one
Nature
,
no
more
than
one
Person
,
and
therefore
they
make
the
sign
of
the
Cross
only
with
one
finger
.
They
hold
Jacobites
)
that
there
is
but
only
one
Nature
in
which
is
the
Divine
THEY
profess
to
believe
but
one
Nature
in
THEY
are
corrupted
by
several
Errors
,
Cottovic
,
and
especially
in
reference
to
our
Saviour
For
they
confound
our
Saviours
Divine
and
Humane
Nature
,
and
make
thereof
but
one
Will
and
one
Operation
.
They
deny
there
was
in
after
the
Union
of
the
Word
with
the
Flesh
two
Natures
intire
and
perfect
without
confusion
of
Person
.
Moreover
they
maintain
that
the
Flesh
which
our
Saviour
took
was
not
of
the
same
Nature
as
ours
,
and
that
the
Word
was
not
changed
into
true
Flesh
,
but
into
I
know
not
what
kind
of
Phantastical
and
apparent
Flesh
,
and
that
he
rather
seemed
to
be
a
Man
,
to
be
born
and
dye
than
really
to
do
and
be
so
.
Thus
do
they
teach
that
all
the
Mysteries
of
our
Salvation
,
the
Incarnation
,
Passion
,
Resurrection
of
our
Saviour
,
his
Ascension
into
Heaven
,
and
his
Second
Coming
,
are
only
things
feigned
and
appearances
,
and
by
this
means
make
invalid
all
these
Mysteries
.
And
to
confirm
their
Heresy
by
an
external
Testimony
,
Cottovic
.
Ibid.
Sicur
de
la
Boulay
le
Goux
3.
part
.
ch.
12.
pag.
they
make
the
sign
of
the
Cross
only
with
one
finger
thereby
representing
that
there
is
but
one
Nature
in
Copticks
.
They
follow
the
Heresy
of
which
is
common
to
them
with
the
are
Schismatical
Christians
Sieur
Boulay
le
Goux
,
and
hold
the
same
Errors
as
the
following
in
every
thing
the
Opinion
of
Thevenot
,
are
Christians
but
part
2.
Ch.
75.
p.
that
is
to
say
,
followers
of
Thecla
Maria
Thomas
a
Jesu
.
Being
askt
,
how
many
natures
Lib.
7.
p.
1.
C.
13.
wills
and
operations
the
held
to
be
in
our
Lord
He
answered
that
the
professed
to
believe
only
one
Nature
in
after
the
Union
,
one
Will
,
and
one
Operation
,
yet
without
confusion
,
and
he
added
he
knew
well
that
the
and
other
Eastern
Christians
that
hold
this
Opinion
deviated
greatly
from
the
truth
.
Being
askt
whether
the
believe
one
Nature
in
resulting
from
two
.
He
answered
that
the
do
not
say
so
,
but
profess
to
believe
that
there
is
only
one
Nature
in
our
Saviour
without
mixture
or
confusion
,
which
they
affirm
to
be
the
Divine
.
Being
moreover
demanded
whether
the
received
the
Decrees
of
the
Council
of
He
answered
they
condemned
this
Council
,
because
therein
was
confirmed
the
two
Natures
in
and
that
therein
was
Condemned
the
Patriarch
of
Jacobits
,
Copticks
Greeks
,
&c.
that
all
the
Christians
,
who
are
Hereticks
,
and
consequently
such
as
have
entred
into
a
Confederacy
against
the
Church
,
yet
hold
as
an
Article
of
Faith
,
the
real
Presence
of
of
the
Bread
and
Wine
into
the
Body
and
Blood
of
our
Lord
.
Jesus
Christ
Jesus
Christ
Biblictheca
Patrum
Canon
generalis
Amen
,
Amen
Amen
,
credimus
&
confidimus
,
&
laudamus
te
Deus
noster
,
hoc
verè
Corpus
tuum
est
,
We
believe
it
,
We
trust
in
thee
and
praise
thee
O
Lord
our
God
,
this
is
really
thy
Body
;
but
otherwise
relates
these
words
,
Amen
,
Amen
,
Amen
,
credimus
,
&
confidimus
,
&
laudamus
te
,
O
Domine
Deus
noster
,
hoc
est
in
veritate
credimus
caro
tua
.
We
believe
thee
,
we
trust
in
thee
,
we
praise
thee
O
our
God
,
this
,
we
believe
is
thy
Flesh
in
truth
.
that
't
is
truely
the
Body
of
that
they
believe
't
is
the
Body
of
in
truth
Perp.
part
.
2.
C.
8.
Lib
5.
C.
13.
p.
a
mere
Forgery
Zaga
Zabo
Zaga
Zabo
Zaga
Zabo
that
they
use
no
Elevation
thy
Death
,
and
Resurrection
,
we
offer
thee
this
Bread
and
Cup
,
and
give
thee
thanks
inasmuch
as
that
by
this
Sacrifice
thou
hast
made
us
worthy
to
appear
in
thy
Presence
,
and
exercise
this
office
of
Priesthood
before
thee
.
Wee
most
earnestly
beseech
thee
O
Lord
to
send
thy
Holy
Spirit
on
this
Bread
and
Cup
,
which
are
the
Body
and
Blood
of
our
Lord
and
Saviour
for
ever
.
Jesus
Christ
attributed
to
St.
imports
,
I
offer
to
thee
O
Lord
there
is
in
the
that
is
to
say
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
I
have
bin
informed
by
Mr.
who
has
an
ancient
Manuscript
of
it
,
and
not
as
of
Mount
has
Translated
it
,
(
who
being
of
the
Seminary
at
designed
by
a
Notorions
falsity
to
favour
the
cause
of
our
Adversaries
,
)
praecepta
liberationis
meae
.
corrected
and
cleansed
from
the
Errors
and
Blasphemies
of
the
by
the
Illustrious
and
Reverend
My
Lord
Arch-Bishop
of
Victor
Scialach
Basil's
,
Gregorie's
that
the
new
Manuscripts
have
bin
corrected
by
the
order
of
the
Holy
Church
,
into
whose
Bosom
,
as
into
that
of
a
real
Mother
,
the
Church
of
has
lately
returned
under
the
Popedom
of
Jesus
Christ
It
is
the
sacred
and
everlasting
Body
,
and
the
real
Blood
of
the
Son
of
God
.
Amen
,
it
is
really
the
Body
of
the
Emmanuel
our
God
.
Amen
.
I
Believe
,
I
Believe
,
I
Believe
,
and
will
confess
till
the
last
breath
of
my
Life
that
this
is
the
living
Body
which
thy
only
Son
our
Lord
God
and
Saviour
took
from
the
most
holy
and
most
pure
the
Mother
of
God
,
our
common
Lady
,
and
which
he
joyned
to
his
Divinity
without
conversion
,
mixture
or
confusion
.
I
make
the
pure
confession
which
he
made
before
he
gave
his
Body
for
us
on
the
Cross
by
his
own
will
.
He
has
really
assumed
this
Body
for
us
.
I
believe
that
the
Humanity
was
never
seperate
from
the
Divinity
,
no
not
a
Moment
,
and
that
he
gave
his
Body
to
purchase
Salvation
,
Remission
of
Sins
and
eternal
life
for
all
those
that
shall
believe
in
him
.
Jesus
Christ
without
conversion
,
mixture
or
confusion
,
8
th
.
I
will
undertake
Arnaud
,
positively
to
shew
from
Authors
of
these
Centuries
,
that
the
Body
of
the
Church
has
had
no
other
Faith
touching
this
Mystery
than
that
of
the
real
Presence
,
and
Transubstantiation
.
Jesus
Christ
Jesus
Christ
Jesus
Christ
Jesus
Christ
Jesus
Christ
Jesus
Christ
Jesus
Christ
Jesus
Christ
Jesus
Christ
constantly
and
universally
Jesus
Christ
Jesus
Christ
Corporeal
Presence
Valentinians
,
Marcionites
,
Manichees
,
Millenaries
,
Encratites
,
Arians
,
Originists
,
Eutychiens
,
Ascodrupites
,
universally
Transubstantiation
Berenger
,
Transubstantiation
Jesus
Christ
That
which
you
have
seen
on
the
Altar
,
is
Bread
and
Wine
,
and
this
your
Eyes
tell
you
,
but
the
instruction
which
your
Faith
requires
is
,
that
the
Bread
is
the
Body
of
and
the
Cup
his
Blood
.
Bread
and
Wine
,
which
our
Eyes
likewise
shew
us
,
Jesus
Christ
Jesus
Christ
This
thought
may
arise
in
the
mind
of
some
Persons
,
we
know
whence
our
Lord
has
taken
his
Flesh
,
to
wit
,
of
the
Virgin
we
know
he
was
suckled
in
his
Infancy
,
educated
,
grew
up
in
years
,
suffered
the
Persecution
of
the
was
nayl'd
to
the
Cross
,
put
to
Death
,
Buried
,
rose
the
third
Day
,
and
Ascended
into
Heaven
when
he
pleased
,
whence
he
is
to
Descend
to
judge
both
the
living
and
dead
,
and
that
he
is
now
sat
down
at
the
right
hand
of
the
Father
.
How
then
is
the
Bread
his
Body
,
and
the
Cup
his
Blood
?
Jesus
Christ
My
Brethren
these
things
are
called
Sacraments
because
we
see
therein
one
thing
,
and
understand
another
.
That
which
we
see
,
has
a
Corporeal
Species
,
that
which
we
understand
,
has
a
Spiritual
Fruit.
Jesus
Christ
ALL
that
we
can
expect
from
them
,
is
that
,
when
they
speak
of
this
Mystery
according
to
Faith
and
Truth
,
they
should
explain
themselves
according
to
those
Terms
which
plainly
and
naturally
express
it
,
and
which
imprint
the
of
it
in
all
those
which
hear
them
litterally
.
Jesus
Christ
Jesus
Christ
Jesus
Christ
Arnaud
,
we
have
reason
to
believe
that
being
Men
and
indued
with
Humane
Inclinations
,
they
had
that
also
of
abridging
their
Words
,
and
leaving
something
to
be
supplyed
by
them
to
whom
they
spake
.
Jesus
Christ
Jesus
Christ
that
't
is
fruitless
to
enquire
into
the
Nature
of
this
vail
,
it
being
sufficient
to
know
that
it
is
Bread
and
Wine
according
to
Appearance
,
Jesus
Christ
Jesus
Christ
Jesus
Christ
the
Body
of
Jesus
Christ
The
Mass
of
Illyricus
,
The
Book
of
the
Sacraments
,
Roman
Order
Honorius
D'
Autun
Hermannus
Contractus
he
was
the
Corrector
of
it
;
and
that
he
put
in
and
out
,
what
he
thought
good
,
to
make
it
more
according
to
the
relish
of
the
Church
in
his
time
.
Marc.
14.
Luc.
22.
That
by
the
command
of
Christ
himself
,
we
call
Body
and
Blood
that
,
which
being
the
Fruits
of
the
Earth
,
are
sanctified
and
become
a
Sacrament
.
The
Bread
is
called
the
Body
of
Jesus
Christ
,
because
it
strengthens
the
Body
;
and
that
the
Wine
refers
to
the
Blood
of
Jesus
Christ
,
because
it
makes
the
Blood
in
the
Veins
.
Bede
The
Bread
and
Wine
do
mystically
represent
the
Body
and
Blood
of
Jesus
Christ
,
because
the
Bread
strengthens
the
Body
,
and
the
Wine
produces
Blood
in
the
Flesh
.
Augustin
,
That
if
the
Sacraments
had
no
resemblance
with
the
things
of
which
they
be
Sacraments
,
they
would
not
be
Sacraments
;
that
't
is
by
reason
of
this
resemblance
we
give
them
the
names
of
those
very
things
which
they
signifie
;
and
that
as
the
Sacrament
of
the
Body
of
Jesus
Christ
,
is
the
Body
of
Jesus
Christ
,
and
the
Sacarment
of
his
Blood
,
his
Blood
,
so
the
Sacrament
of
Faith
is
Faith
.
Isidor
,
Bede
the
Sacrament
of
the
Body
of
Jesus
Christ
,
the
mystery
of
our
Lords
Body
,
the
Sacrament
of
his
Incarnation
,
the
Sacrament
of
his
Humanity
,
the
mystery
of
his
Humiliation
,
the
Sacrament
of
his
Passion
,
the
image
of
his
Sacrifice
,
which
the
Church
Celebrates
in
remembrance
of
his
Sufferings
.
We
are
wont
to
give
to
Images
the
names
of
those
things
which
they
Isidor
Com.
in
lib.
represent
.
Thus
are
Pictures
called
by
the
name
of
the
things
themselves
;
and
we
stick
not
to
attribute
to
them
the
proper
name
.
As
for
instance
,
We
say
this
is
this
the
River
altho
these
are
only
the
Effigies
or
Pictures
of
them
:
The
Cherubins
are
heavenly
powers
,
and
yet
these
Figures
which
God
commanded
to
be
made
on
the
Ark
of
the
Testament
to
represent
such
great
things
were
not
otherwise
called
than
Cherubins
.
If
a
man
sees
in
a
dream
a
person
,
he
does
not
say
I
saw
the
Image
of
but
I
saw
in
this
moment
,
knows
nothing
of
this
Vision
;
and
said
he
saw
ears
of
Corn
,
and
Kine
,
and
not
the
images
of
these
things
.
the
mystery
or
the
Sacrament
of
our
Lords
Incarnation
the
Sacrament
,
or
mystery
of
his
Passion
Sacrament
or
the
mystery
of
his
Body
,
That
Jesus
Christ
gave
to
his
Disciples
the
Figure
of
his
Body
.
Isidor
That
Jesus
Christ
gave
to
his
Disciples
the
mystery
of
his
Body
.
he
gave
the
figure
of
his
Body
,
the
Mystery
of
the
Body
,
the
Sacrament
of
the
Body
,
the
Figure
of
the
Body
the
Lord
scrupled
not
to
say
,
This
is
my
Body
,
when
he
gave
the
sign
of
his
Body
O
Lord
Jesus
Christ
grant
to
us
,
that
having
eaten
thy
proper
Body
,
and
drank
thy
proper
Blood
which
have
been
given
for
us
howsoever
unworthy
,
that
this
Communion
may
be
to
us
a
spring
of
Salvation
,
an
eternal
remedy
for
the
redemption
of
us
from
all
our
crimes
.
Corpus
&
sanguinem
proprium
Corpus
&
sanguinem
tuum
do
naturally
imprint
the
Idea
of
a
Real
Presence
.
To
prevent
,
the
peoples
mistakes
by
all
these
terms
of
the
Body
of
Jesus
Christ
,
the
Priests
must
have
continually
warn'd
them
to
take
notice
that
by
the
words
of
the
Body
of
Jesus
Christ
,
the
proper
Body
of
Jesus
Christ
,
they
meant
only
its
figure
.
This
sense
must
have
been
expresly
explained
in
all
the
Liturgies
,
and
an
Officer
appointed
to
make
it
thus
understood
by
the
people
;
for
otherwise
't
is
impossible
but
they
must
fall
into
the
opinion
of
the
Real
Presence
.
And
this
effect
being
necessary
and
inevitable
,
it
ought
to
have
been
the
chiefest
care
and
business
of
the
Fathers
to
hinder
it
,
had
they
not
themselves
been
of
this
opinion
.
nor
sound
of
Trumpet
that
we
are
buried
with
Christ
by
Baptism
,
that
we
are
made
the
same
plant
with
him
by
the
conformity
of
his
Death
and
Resurrection
,
that
we
are
new
Creatures
,
that
there
is
a
new
man
formed
in
us
Jesus
Christ
,
Jesus
Christ
himself
,
the
same
Jesus
Christ
that
shed
his
Blood
for
us
,
who
was
delivered
and
put
to
death
for
us
,
not
his
Prophets
but
he
himself
.
the
Body
of
Jesus
Christ
,
the
very
Body
of
Jesus
Christ
,
the
real
Body
of
Jesus
Christ
,
properly
the
Body
of
Jesus
Christ
,
the
undoubted
Body
of
Jesus
Christ
,
the
Flesh
of
Jesus
Christ
,
Jesus
Christ
himself
,
not
his
Vestment
,
but
himself
that
we
are
one
and
the
same
person
with
him
,
the
same
Body
,
the
same
substance
by
Faith
,
that
we
are
transformed
into
him
,
changed
into
his
Flesh
,
changed
into
his
Body
.
very
Body
of
Jesus
Christ
,
his
proper
Body
,
or
properly
his
Body
,
his
real
Body
,
his
true
Body
.
Body
it self
of
Jesus
Christ
Hom.
15.
in
has
given
his
Son
,
and
you
refuse
to
give
bread
to
HIM
HIMSELF
who
was
given
for
you
,
who
was
slain
for
you
;
the
Father
has
not
spared
him
for
your
sakes
,
altho
he
was
his
only
Son
,
and
you
neglect
him
altho
he
dies
with
hunger
.
When
we
give
Alms
let
us
give
it
as
to
Hom.
89.
in
Jesus
Christ
himself
,
for
his
Word
is
more
sure
than
our
sight
.
When
then
you
see
a
poor
body
,
remember
what
he
has
said
,
that
't
is
HIMSELF
whom
you
feed
.
For
altho
that
which
appears
be
not
Christ
,
yet
is
it
HE
HIMSELF
that
receives
and
asks
under
this
shape
.
Somebody
perhaps
will
say
to
me
,
bring
me
a
Prophet
and
I
will
willingly
entertain
him
;
promise
me
then
this
and
I
will
bring
you
a
Prophet
:
what
say
I
a
Prophet
?
I
will
bring
you
the
Master
HIMSELF
of
the
Prophets
Jesus
Christ
our
God
,
our
common
Lord
.
Know
,
Valerian
,
that
he
whom
you
see
naked
,
blind
,
and
crooked
is
Jesus
Christ
HIMSELF
.
We
are
not
enjoyned
Chrysostom
,
to
distribute
our
Corn
,
or
Oats
,
nor
to
take
care
of
Sheep
or
Oxen
,
or
such
like
things
,
but
to
take
care
of
the
Body
IT SELF
of
Jesus
Christ
;
for
the
Church
of
Jesus
Christ
,
according
to
the
words
of
is
the
Body
of
Jesus
Christ
.
The
Body
IT
Ps.
87.
SELF
of
Jesus
Christ
cries
out
in
a
Psalm
,
They
have
assaulted
me
even
from
my
youth
.
Behold
the
charity
of
our
Lord
,
He
is
now
in
Heaven
,
and
yet
is
in
labour
here
below
when
the
Church
is
in
affliction
.
Jesus
Christ
is
an
hungred
and
a
thirst
,
he
is
naked
,
a
stranger
,
sick
,
a
prisoner
;
for
he
has
said
,
he
suffers
whatsoever
his
Body
suffers
,
and
at
the
end
of
the
world
when
he
shall
gather
together
his
Body
IT SELF
at
his
right
hand
,
You
hold
an
eminent
rank
in
the
Body
of
Jesus
Christ
,
not
by
your
Merits
,
but
by
his
Grace
.
Jesus
Christ
that
is
to
say
,
his
Body
dispersed
through
the
whole
world
preaches
Christ
.
They
cease
not
,
Sedulius
,
to
rend
by
their
Schisms
the
Lord
Jesus
Christ
Let
us
worship
Damascen
,
the
sign
of
the
Cross
,
for
is
there
where
the
sign
is
.
His
Body
Alcuinus
,
in
the
midst
of
the
afflictions
of
this
world
glories
and
says
,
now
my
head
is
exalted
above
mine
enemies
.
The
Son
is
man
,
Beatus
,
he
is
the
Head
of
his
Church
which
is
joyned
to
this
Head
,
and
so
becomes
whole
Christ
,
that
is
to
say
,
the
Head
and
the
Body
one
only
person
.
This
is
my
Body
,
Jesus
Christ
,
receiving
always
of
his
Father
this
Bread
,
Orig.
in
and
breaking
it
gives
it
to
his
Disciples
,
according
to
what
every
one
of
them
is
able
to
receive
,
saying
to
'um
,
Take
,
eat
;
and
when
he
fed
them
with
this
Bread
,
he
shewed
that
't
was
his
Moses
,
If
any
one
has
vowed
and
consecrated
to
Hesych
.
in
God
the
Field
of
his
possession
,
it
shall
be
valued
according
to
the
measure
of
the
seed
:
No
body
doubts
,
but
the
Field
is
the
holy
Scripture
.
Jesus
Christ
is
the
Vine
of
this
Field
,
and
the
Father
is
the
Vine
dresser
.
Despise
not
the
poor
whom
you
behold
on
the
ground
,
Nysse
,
as
if
they
were
vile
and
abject
persons
;
consider
rather
who
they
are
to
know
their
worth
.
They
are
cloathed
with
the
person
of
Jesus
Christ
.
For
this
gracious
Lord
hath
given
them
his
person
.
Good
people
Austin
,
are
properly
the
Body
of
Jesus
Christ
.
in
a
proper
sense
proper
bowels
proper
flesh
Clement
Alexander
The
Church
was
the
proper
Spouse
of
Jesus
Christ
.
Nysse
,
That
God
formed
our
bodies
with
his
proper
hand
.
Isidor
,
That
the
Law
baptized
with
simple
water
,
but
our
Saviour
Christ
iniates
or
consecrates
us
by
his
proper
Blood
.
That
God
the
Father
is
called
properly
the
fountain
of
life
.
Nysse
,
That
those
who
at
this
day
take
upon
'um
the
office
of
Prophets
in
the
body
of
the
Church
are
properly
called
the
eyes
.
That
Jesus
Christ
is
truly
the
gate
and
house
of
Refuge
,
that
he
is
truly
the
Rock
and
the
Fire
,
that
he
is
truly
Bread
,
truly
a
Shepherd
,
truly
an
Altar
;
that
his
Incarnation
is
truly
a
flame
,
that
he
which
imitates
the
works
of
is
truly
the
Son
of
that
the
knowledg
of
God
is
truly
a
fountain
;
that
he
that
meditates
on
the
Law
of
God
is
truly
a
tree
planted
by
the
waters
side
,
that
Jesus
Christ
is
properly
and
truly
the
light
,
that
he
is
in
truth
That
when
of
two
things
,
the
one
stands
for
a
figurative
truth
,
and
the
other
serves
only
for
a
figure
,
men
commonly
use
the
word
true
and
proper
when
even
the
term
to
which
't
is
joyned
is
metaphorical
.
Thus
,
We
say
the
Christians
be
the
true
Israelites
,
that
Jesus
Christ
is
the
true
Melchisedec
,
that
the
Church
is
the
true
Spouse
of
Jesus
Christ
,
that
Jesus
Christ
is
the
true
Sun
,
the
true
light
,
the
true
Vine
,
because
that
the
carnal
Israelites
were
but
the
figure
in
respect
of
the
Christians
,
that
Melchisedec
was
the
figure
of
Jesus
Christ
,
that
the
visible
Sun
is
only
the
image
of
the
invisible
Sun
,
which
is
Jesus
Christ
,
that
the
terrestial
Vines
represent
to
us
the
coelestial
one
,
that
humane
Marriages
are
the
figure
of
the
union
of
Jesus
Christ
with
the
Church
.
And
the
reason
of
these
expressions
is
moreover
the
same
as
that
of
others
.
For
't
is
clear
the
thing
figured
contains
more
truly
the
quality
denoted
by
the
figure
,
which
has
it
only
in
representation
.
Let
a
man
but
read
,
the
other
examples
,
and
he
'l
find
that
't
is
always
the
figure
which
is
affirm'd
of
the
thing
figured
,
and
that
the
word
which
is
thereunto
added
,
signifies
that
this
thing
figurated
does
really
contain
the
quality
which
the
figure
possesses
only
in
representation
:
and
therefore
it
is
that
these
expressions
cannot
be
changed
.
'T
is
said
that
Jesus
Christ
is
truly
a
stone
,
that
he
is
truly
a
door
,
truly
the
light
,
the
true
But
we
do
not
say
the
stones
,
the
doors
,
the
light
,
are
truly
Jesus
Christ
.
We
say
the
Apostles
are
the
true
Israelites
,
but
we
do
not
say
the
Israelites
are
truly
Apostles
.
'T
is
said
that
a
good
man
is
truly
a
Tree
planted
by
the
Rivers
side
;
but
not
that
a
Tree
planted
by
the
River
side
is
a
good
man
.
We
may
say
then
according
to
this
sense
,
that
Jesus
Christ
is
truly
Bread
,
truly
Wine
,
because
he
possesses
by
way
of
exeellency
the
qualities
figured
by
the
Bread
and
Wine
;
but
we
cannot
say
in
this
sense
that
the
Bread
and
Wine
of
the
Eucharist
are
truly
the
Body
and
Blood
of
Jesus
Christ
;
because
the
Bread
and
Wine
do
not
stand
here
for
a
thing
figured
,
nor
the
Body
of
Jesus
Christ
for
a
figure
.
John
,
My
flesh
is
truly
meat
,
and
my
blood
is
truly
drink
:
My
flesh
is
truly
meat
,
and
my
blood
is
truly
drink
,
that
't
is
truly
the
Body
of
Jesus
Christ
.
What
is
this
which
we
every
day
pray
for
,
which
is
ours
,
and
which
yet
we
do
not
receive
,
unless
we
ask
it
?
'T
is
truly
the
Body
,
know
ye
,
't
is
he
himself
that
is
our
daily
bread
.
Ask
it
,
receive
it
,
eat
it
every
day
.
Read
we
the
holy
Scriptures
,
and
we
shall
find
therein
this
Bread
.
I
believe
that
the
Gospel
,
the
Scriptures
,
the
Doctrine
of
Jesus
Christ
,
are
the
Body
of
Jesus
Christ
.
For
when
our
Lord
says
,
He
that
eateth
not
my
Flesh
,
nor
drinketh
my
Blood
,
Altho
these
words
may
be
understood
spiritually
and
mystically
,
yet
the
daily
bread
which
we
ask
corporally
,
and
which
is
the
Body
of
Jesus
Christ
,
and
his
Blood
,
is
the
word
of
the
Scriptures
,
the
Divine
Doctrine
;
and
when
we
read
it
,
we
eat
the
Flesh
of
Jesus
Christ
and
drink
his
Blood
.
more
truly
I
believe
that
the
Gospel
is
the
Body
of
Com.
in
Jesus
Christ
,
his
holy
Scriptures
I
say
and
his
Doctrine
.
And
when
he
says
,
he
that
eateth
not
my
Flesh
,
nor
driuketh
my
Blood
;
altho
this
may
be
understood
of
the
mystery
,
yet
the
Scriptures
,
the
Divine
Doctrine
is
the
Body
of
Jesus
Christ
Chrysost.
hom.
11.
in
A
man
or
to
speak
better
Jesus
Christ
,
The
Church
is
taken
in
two
respects
,
either
for
that
which
has
neither
spot
nor
wrinkle
,
and
which
is
TRVLY
the
Body
of
Jesus
Christ
,
or
that
which
is
assembled
in
the
name
of
Christ
without
the
fulness
or
perfection
of
vertues
,
The
Church
which
has
neither
spot
nor
wrinkle
,
and
which
is
TRVLY
the
Body
of
Jesus
Christ
.
Bede
,
As
our
Lord
is
the
Head
of
his
Church
,
the
Church
is
TRVLY
his
Body
,
so
the
Devil
is
the
head
of
all
the
wicked
,
and
the
wicked
are
his
body
and
members
.
That
we
cannot
say
the
Bread
and
Wine
of
the
Eucharist
are
truly
the
Body
and
Blood
of
Jesus
Christ
,
because
the
Bread
and
Wine
stand
not
for
a
thing
figured
,
nor
the
Body
of
Jesus
Christ
for
a
figure
.
the
true
Body
truly
the
Body
our
Lords
true
Body
truly
his
Body
we
are
buried
with
Christ
in
Baptism
,
and
made
one
and
the
same
plant
with
him
through
the
conformity
of
his
Death
and
Resurrection
,
truby
our
death
the
true
Body
of
Jesus
Christ
,
Pass
we
old
things
to
new
,
and
from
the
figure
to
the
TRVTH
.
There
was
sent
from
God
into
here
Jesus
Christ
who
was
sent
from
the
Father
,
is
come
into
the
world
.
There
was
sent
to
deliver
the
people
from
the
oppression
of
Egypt
;
here
Jesus
Christ
was
sent
to
deliver
us
from
the
bondage
of
sin
.
There
the
Blood
of
a
Lamb
stopt
the
destroying
Angel
,
here
the
Blood
of
Jesus
Christ
,
the
Lamb
without
spot
or
wrinkle
,
protects
us
against
the
Devils
.
There
the
tyrant
pursued
the
people
to
the
Red
Sea
,
here
the
Devil
pursues
us
as
far
as
the
salutiferous
waters
.
There
the
Tyrant
was
drowned
in
the
Sea
,
here
the
Devil
is
suffocated
in
the
water
of
Salvation
.
truly
the
Body
of
Jesus
Christ
,
the
Body
of
Jesus
Christ
in
truth
,
That
if
our
flesh
be
worthy
of
God
,
it
becomes
truly
his
Tabernacle
Theophylact
,
That
the
Jews
were
truly
blind
in
respect
of
the
Soul
.
Jerusalem
.
That
we
have
been
truly
anointed
by
the
Holy
Spirit
,
and
that
Jesus
Christ
is
truly
the
and
we
the
mass
or
lump
,
Hierom
,
That
we
be
all
truly
one
Bread
in
Jesus
Christ
.
when
we
would
prevent
any
kind
of
doubt
or
contest
;
as
when
we
say
of
a
suspicious
piece
of
Gold
that
't
is
true
Gold
,
or
a
Pope
that
has
an
Anti-Pope
for
his
rival
,
that
he
is
the
true
Pope
.
There
is
nothing
Tertullian
,
that
more
perplexes
mens
minds
,
Tertul.
de
Baptismo
than
to
see
the
simplicity
of
the
Divine
operations
when
they
are
celebrated
,
and
to
hear
the
magnificent
effects
issuing
from
them
.
THIS
doubt
Arnaud
,
must
have
two
qualities
.
As
this
expression
has
been
generally
received
by
all
people
;
this
must
therefore
be
a
general
doubt
,
and
must
naurally
arise
in
the
minds
of
all
men
.
As
no
body
ever
made
use
of
this
expression
,
but
only
on
the
subject
of
the
Eucharist
,
this
must
be
a
particular
doubt
belonging
to
the
Eucharist
,
and
which
cannot
be
extended
to
all
the
other
Sacraments
.
of
all
people
language
of
all
Nations
and
all
Ages
.
an
expression
generally
received
by
all
people
,
the
language
of
all
Nations
,
and
that
of
all
ages
?
This
is
my
Body
WERE
there
any
body
now
tempted
with
this
doubt
,
and
needed
to
be
strengthened
against
it
,
does
not
common
sense
shew
that
he
would
express
it
in
proper
terms
to
make
himself
understood
,
and
disacknowledg
it
by
expressions
which
are
directly
contrary
to
it
.
He
will
say
for
example
that
he
doubts
whether
God
works
on
our
souls
by
means
of
the
Bread
of
the
Eucharist
,
and
whether
he
fills
it
with
his
efficacy
.
He
will
say
that
he
does
not
doubt
but
the
Eucharist
is
endowed
with
the
virtue
of
the
Body
of
Jesus
Christ
this
doubt
in
these
terms
,
I
doubt
whether
the
Eucharist
be
the
Body
of
Jesus
Christ
,
nor
of
rejecting
it
in
these
here
,
I
believe
the
Eucharist
to
be
the
true
and
proper
Body
of
Jesus
Christ
.
We
doubt
whether
the
substance
of
Bread
be
changed
into
the
substance
of
the
Body
of
Jesus
Christ
,
or
we
doubt
whether
the
substance
of
the
Body
of
Jesus
Christ
be
contained
under
the
vail
of
the
appearances
of
Bread
.
We
doubt
whether
the
Eucharist
be
the
Body
of
Jesus
Christ
?
We
must
believe
that
the
substance
of
Bread
is
changed
into
that
of
the
Body
of
Jesus
Christ
,
and
that
under
the
accidents
of
Bread
is
contained
the
proper
substance
of
this
Body
.
Palladius
,
How
are
the
gifts
,
able
to
sanctifie
me
Alexandria
;
God
changes
the
things
offered
into
the
efficacy
of
his
Flesh
,
Crete
,
God
changes
the
things
offered
into
the
efficacy
of
his
Flesh
,
Walafridus
Strabo
That
the
Mysteries
are
truly
the
Body
and
Blood
of
our
Lord
.
That
the
Bread
is
rightly
called
and
is
TRVLY
the
Flesh
of
Jesus
Christ
,
because
in
reference
to
us
it
effects
the
same
thing
as
the
Flesh
of
Jesus
Christ
,
Crucified
,
Dead
and
Buried
.
the
doubt
was
rejected
in
these
terms
,
I
believe
the
Eucharist
to
be
the
true
and
proper
Body
of
Jesus
Christ
,
all
Nations
and
Ages
That
the
Eucharist
is
the
true
and
proper
Body
of
Jesus
Christ
,
Anastasius
Sinait
the
true
Body
and
the
true
Blood
of
Jesus
Christ
our
Lord
and
Saviour
,
I
eat
by
Faith
,
O
Lord
Jesus
Christ
thy
holy
living
and
saving
Body
.
I
drink
by
Faith
thy
holy
and
pure
Blood
.
our
eating
the
true
Body
of
God
,
but
of
God
Incarnate
;
that
we
drink
truly
the
Blood
of
a
Man
,
but
of
a
Man
that
is
God
,
In
veritate
Alexis
Menesez
in
veritate
we
must
not
much
heed
what
they
relate
.
The
Deacon
sings
still
in
their
Mass
,
Fratres
mei
suscipite
corpus
ipsius
filii
Dei
dicit
Ecclesia
.
corpus
ipsius
filii
Dei
Christ
our
Lord
the
Son
of
God
that
was
offer'd
for
our
salvation
,
and
who
commanded
us
to
Sacrifice
in
remembrance
of
his
Passion
,
Death
,
Burial
,
and
Resurrection
,
receive
this
Sacrifice
from
our
hands
.
Paul
,
That
whilst
we
are
in
this
Body
we
are
absent
from
the
Lord
,
that
we
desire
to
be
out
of
the
body
,
to
have
his
presence
,
that
we
desire
to
please
him
whether
present
or
absent
,
This
Sacrifice
is
in
remembrance
of
the
Passion
,
Death
,
Burial
,
and
Resurrection
of
our
Lord
and
Saviour
Jesus
Christ
.
O
Lord
God
look
not
upon
the
multitude
of
my
sins
'
,
and
be
not
angry
with
us
for
the
number
of
our
Crimes
,
but
by
thy
ineffable
Grace
Consecrate
this
Sacrifice
,
to
the
end
that
when
thou
shalt
at
last
appear
in
that
humane
form
which
thou
hast
been
pleased
to
take
on
thee
,
we
may
find
acceptance
with
thee
.
the
Holy
Sacraments
of
the
Body
and
Blood
of
Jesus
Christ
.
they
may
be
made
worthy
to
obtain
the
remission
of
their
sins
by
means
of
the
Holy
Body
which
they
shall
receive
by
Faith
.
That
he
Sacrifices
the
Mystery
of
the
Passion
,
Death
,
Burial
and
Resurrection
of
Jesus
Christ
That
his
Holy
Spirit
may
come
down
,
and
rest
on
this
Oblation
,
and
sanctifie
it
,
to
the
end
it
may
procure
them
the
remission
of
their
sins
.
This
is
my
Body
,
this
is
my
Blood
,
This
shall
be
a
pledg
to
us
to
the
end
of
the
world
.
Esay
touched
a
live
coal
,
his
lips
were
not
burnt
with
it
,
but
his
iniquity
pardon'd
.
Mortal
men
receive
a
fire
self
;
and
this
fire
preserves
their
bodies
,
and
consumes
only
their
sins
.
Bread
it self
Approach
we
all
of
us
with
fear
and
respect
to
the
Mystery
of
the
precious
Body
and
Blood
of
our
Saviour
,
and
with
a
pure
heart
,
and
a
true
Faith
call
we
to
remembrance
his
Passion
and
Resurrection
;
and
let
us
clearly
comprehend
them
.
For
,
for
our
sakes
the
only
Son
of
God
has
assumed
a
mortal
Body
,
a
spiritual
reasonable
and
immortal
Soul
,
and
by
his
holy
Law
has
reduced
us
from
error
to
the
knowledg
of
the
truth
,
and
at
the
end
of
his
Oeconomy
,
offered
on
the
Cross
the
first
fruits
of
our
nature
,
he
is
risen
from
the
Dead
,
ascended
up
into
Heaven
,
and
has
left
us
his
Holy
Sacraments
as
pledges
to
put
us
in
mind
of
all
the
favours
which
he
has
bestowed
on
us
.
proper
Body
Ireneus
,
Juvencus
,
Gaudencius
There
's
no
reason
to
doubt
of
the
truth
of
the
Flesh
,
and
Blood
of
our
Lord
.
that
we
eat
the
Lamb
himself
entire
.
Cizique
,
Hesychius
That
we
truly
receive
the
precious
Body
and
the
precious
Blood
of
Jesus
Christ
That
the
Mysteries
are
the
Body
and
Blood
of
Jesus
Chhist
,
secundum
veritatem
,
according
to
truth
,
That
he
Sacrific'd
every
Bibl.
patr.
tom.
day
to
God
the
immaculate
Lamb
,
that
he
Sacrificed
every
day
to
God
the
Immaculate
Lamb.
on
the
Altar
of
the
Cross
,
That
all
the
people
who
are
Believers
eat
the
Flesh
of
this
Lamb
,
and
drink
his
Blood
,
and
yet
the
Lamb
which
was
sacrific'd
remains
whole
and
alive
;
and
altho
he
be
truly
sacrific'd
,
and
his
Flesh
truly
eaten
and
drank
,
yet
he
remains
whole
and
alive
.
We
must
in
such
a
manner
draw
near
to
the
Divine
Table
,
as
not
to
doubt
,
in
any
wise
,
of
the
truth
of
the
Body
and
Blood
of
Jesus
Christ
,
Those
of
having
found
our
Saviours
discourse
hard
and
insupportable
,
as
if
he
design'd
to
give
them
TRVLY
his
Flesh
to
eat
.
To
manifest
to
'em
the
means
he
uses
for
the
procuring
us
salvation
were
spiritual
,
he
tells
them
,
't
is
the
Spirit
that
quickens
.
There
is
in
the
New
Testament
,
a
letter
which
kills
him
that
does
not
understand
spiritually
the
meaning
of
it
:
For
if
we
take
these
words
in
a
literal
sense
,
if
you
eat
not
my
Flesh
,
and
drink
not
my
Blood
,
THIS
LETTER
KILLS
.
The
words
of
our
Saviour
Christ
were
not
carnal
,
but
spiritual
.
For
to
how
few
persons
would
his
Body
have
been
sufficient
,
and
how
could
he
be
the
food
of
the
whole
world
?
Therefore
he
mentions
his
Ascension
into
Heaven
,
to
take
them
off
from
all
carnal
thoughts
,
and
to
shew
them
he
gave
his
Flesh
as
meat
from
above
,
heavenly
food
,
a
spiritual
nourishment
.
Cesarea
.
Our
Saviour
taught
his
Disciples
that
they
must
understand
SPIRITVALLY
what
he
told
them
concerning
his
Flesh
and
Blood
.
Think
not
,
says
he
to
'em
,
that
I
speak
of
this
Flesh
which
I
now
have
on
,
as
if
ye
were
to
eat
it
,
nor
imagin
that
I
enjoyn
you
to
drink
this
sensible
and
corporeal
Blood
,
know
that
the
words
I
speak
to
you
are
spirit
and
life
.
S.
Chrysostom
,
If
it
be
a
dangerous
thing
to
transfer
to
common
uses
the
sacred
Vessels
wherein
is
not
contained
,
but
the
of
his
Body
,
how
much
more
the
vessels
of
our
body
,
which
God
has
prepared
as
an
habitation
for
himself
?
The
shadow
was
in
the
Law
,
the
is
in
the
The
Jews
offer'd
anciently
a
Lamb
,
an
Heifer
;
now
Jesus
Christ
is
offer'd
,
he
is
offer'd
as
a
man
,
as
capable
of
suffering
,
and
he
offers
himself
as
a
Priest
.
but
at
the
Fathers
right
hand
where
he
intercedes
for
us
as
our
advocate
,
Before
the
coming
of
Christ
,
the
Flesh
of
this
Sacrifice
was
promised
by
Victims
of
Resemblance
.
In
the
Passion
of
Jesus
Christ
this
Flesh
was
given
After
his
Ascension
it
is
celebrated
You
shall
not
eat
nor
drink
this
Blood
which
those
that
are
to
crucifie
me
will
shed
.
I
have
recommended
to
you
if
ye
receive
it
spiritually
it
will
quicken
you
.
The
Body
and
Blood
will
be
the
life
of
every
one
of
us
if
we
eat
and
drink
that
which
we
take
S.
Jerom
Altho
what
Jesus
Christ
says
,
(
He
that
eateth
not
my
Flesh
nor
drinks
my
Blood
)
may
be
understood
in
reference
to
the
Mystery
,
yet
the
word
of
the
Scriptures
,
the
Divine
Doctrine
the
Body
of
Jesus
Christ
The
Bread
is
not
the
Body
of
Jesus
Christ
,
nor
the
Cup
his
Blood
;
but
they
are
so
called
because
they
contain
the
mystery
of
them
.
Of
late
some
(
that
have
said
of
the
Sacrament
of
the
Body
and
Blood
of
our
Lord
,
that
it self
and
Blood
of
our
Saviour
born
of
the
Virgin
Mary
.
The
servants
of
the
Christians
had
heard
their
Masters
say
that
the
Divine
Communion
was
the
Body
and
Blood
of
Jesus
Christ
,
and
they
imagin'd
that
't
was
flesh
and
blood
Greg.
Mag.
Isidorus
.
Beda
Haymo
&
alii
passim
.
Beda
in
Ep.
ad
Heb.
c.
7.
Idem
in
Ps.
3.
&
in
quest.
in
2
Reg.
cap.
3.
&
in
Marc.
14.
Carol.
Mag.
ad
alcuin
.
de
Septuagint
.
Isidor
.
in
alleg
.
Vet.
Test
.
Idem
Orig.
lib.
7.
Idem
Comment.
in
Genes.
cap.
12.
Idem
Comment.
in
Genes.
c.
23.
The
mystery
of
the
Body
of
Jesus
Christ
,
the
Sacrament
of
the
Body
and
Blood
of
Jesus
Christ
,
the
figure
of
Christ's
Body
,
the
image
of
his
Oblation
which
the
Church
celebrates
in
remembrance
of
his
Passion
.
That
the
Lord
gave
and
recommended
to
his
Disciples
,
the
figure
of
his
Body
and
Blood
.
That
he
broke
the
Bread
,
and
delivered
the
Cup
,
as
a
figure
of
his
Body
and
Blood
.
The
Sacrament
Isidor
,
of
the
Body
and
Blood
of
Jesus
Christ
,
that
is
to
say
,
the
Oblation
of
Bread
and
Wine
which
is
offered
throughout
the
whole
world
.
Melchisedeck
made
a
difference
between
the
Sacraments
of
the
Law
and
the
Gospel
;
inasmuch
as
he
offered
in
sacrifice
the
Oblation
of
Bread
and
Wine
.
Jesus
Christ
is
a
Priest
according
to
the
order
of
Melchisedeck
,
by
reason
of
the
Sacrament
which
he
has
enjoyned
Christians
to
celebrate
;
to
wit
,
the
Oblation
of
Bread
and
Wine
:
that
is
to
say
the
Sacrament
of
his
Body
and
Blood
.
The
multitude
of
Corn
and
Wine
,
is
the
multitude
which
Jesus
Christ
gathered
to
the
Sacrament
of
his
Body
and
Blood
.
Beda
Expos.
alleg
.
in
Sam.
c.
5.
Idem
Expos.
alleg
.
in
Prov.
lib.
3.
c.
31.
Idem
de
Taber
.
lib.
2.
c.
2.
Idem
Hom.
est
in
Vigil
.
S.
Jo.
Bapt.
'T
is
because
she
has
the
Mysteries
of
his
Flesh
and
Blood
in
the
Wine
and
Bread
:
She
eats
not
her
bread
in
idleness
,
because
receiving
the
Sacrifice
of
our
Lords
Body
,
she
carefully
imitates
in
her
actions
what
she
celebrates
in
his
Ministry
;
taking
care
lest
she
eat
our
Lords
Bread
,
and
drink
of
his
Cup
unworthily
.
The
ancients
,
celebrated
our
Lords
Passion
,
by
which
,
both
they
and
we
have
been
redeemed
by
the
blood
and
flesh
of
Sacrifices
;
and
we
celebrate
it
by
an
Oblation
of
Bread
and
Wine
.
That
our
Saviour
has
established
under
the
New
Testament
the
same
kind
of
Sacrifice
,
as
that
of
Melchisedeck
,
to
be
the
Mystery
of
his
Body
and
Blood
.
that
our
Saviour
Idem
hom.
de
sanctis
in
Epiphan.
having
abolished
the
Paschal
Lamb
,
has
changed
the
Mystery
of
his
Passion
into
the
creatures
of
Bread
and
Wine
.
Idem
Comm.
in
Psal.
33.
He
changed
his
countenance
before
the
Jews
,
because
he
converted
the
Sacrifices
of
the
Law
,
which
were
according
to
the
Order
of
into
the
Sacrifice
of
Bread
and
Wine
,
according
to
the
Order
of
That
our
Saviour
carried
himself
(
in
some
sort
)
in
his
own
hands
,
at
his
last
Supper
,
when
he
gave
to
his
Disciples
the
Bread
,
which
he
blessed
,
and
which
his
mouth
recommended
to
them
.
Idem
Comm.
in
Luc.
22.
Instead
of
the
flesh
and
blood
of
the
Lamb
,
he
has
substituted
the
Sacrament
of
his
Flesh
and
Blood
,
That
our
Saviour
did
himself
break
the
Bread
,
to
signifie
the
fraction
he
was
voluntarily
to
make
of
his
own
Body
.
The
Bread
strengthens
the
Flesh
,
and
the
Wine
creates
Blood
in
our
Bodies
;
and
therefore
the
Bread
mystically
alludes
to
the
Body
,
and
the
Wine
to
the
Blood
.
WE
find
in
truth
Arnaud
,
the
language
of
sense
in
the
Authors
of
these
Ages
,
as
well
as
in
those
of
the
following
.
They
could
not
exempt
themselves
from
using
it
,
whatsoever
their
opinion
was
otherwise
.
But
to
judg
of
that
which
they
had
in
effect
,
we
must
consider
what
they
tell
us
of
the
Eucharist
,
when
they
explain
to
us
what
they
believe
of
its
nature
and
essence
,
when
they
do
not
design
it
,
but
teach
what
it
is
,
when
they
do
not
only
denote
to
us
the
matter
which
God
has
chosen
,
but
tell
us
what
God
does
in
this
matter
,
when
they
do
not
speak
of
it
according
to
the
impressions
of
sense
,
but
according
to
the
sentiments
of
Faith
.
Bread
,
and
Wine
,
Body
and
Blood
of
Jesus
Christ
,
Bread
and
Wine
Bread
and
Wine
an
Oblation
of
Bread
and
Wine
,
an
Oblation
of
the
same
kind
as
that
of
Bread
and
Wine
,
which
are
the
Sacrament
of
the
Body
and
Blood
of
Jesus
Christ
,
Bread
which
the
Church
eats
,
Bread
with
which
is
celebrated
our
Lords
Passion
,
as
the
Ancients
Celebrated
it
by
the
flesh
of
Victims
,
Bread
that
came
in
the
room
of
the
Paschal
Lamb
to
be
the
mystery
of
Christ's
Passion
,
Bread
which
has
succeeded
Sacrifices
,
Bread
which
our
Lord
held
in
his
hands
after
he
had
blessed
it
,
and
by
means
of
which
he
did
in
some
sort
carry
himself
the
Body
of
Jesus
Christ
is
made
of
Bread
,
Bread
becomes
,
and
is
made
this
Body
the
Mystery
of
the
Body
of
Jesus
Christ
,
the
Sacrament
of
this
Body
,
the
Figure
of
this
Body
,
the
Image
of
his
Sacrifice
,
the
Sacrament
of
his
Incarnation
,
the
Sacrament
of
his
Humanity
,
the
Mystery
of
his
Humanity
,
the
Mystery
of
his
Humiliation
.
That
this
Mystery
reiterates
the
Death
of
Christ
,
and
altho
since
his
Gregor.
Mag.
Dialog.
lib.
4.
cap.
58.
Resurrection
he
dies
no
more
,
Death
having
no
more
dominion
over
him
,
yet
being
alive
,
immortal
,
and
incorruptible
,
he
is
still
Sacrificed
for
us
in
the
of
the
Sacred
Oblation
That
the
being
sanctified
,
may
be
made
Isidor
.
de
Offici
.
Eccles.
l.
1.
c.
15.
to
the
Body
and
Blood
of
Christ
.
The
poor
shall
eat
and
be
satisfied
,
Beda
Comm.
in
Psal.
21.
The
poor
,
that
is
to
say
,
those
who
despise
the
world
shall
eat
of
my
Vows
.
They
shall
really
eat
of
them
,
in
reference
to
the
and
shall
be
eternally
satisfied
:
for
by
this
which
are
visibly
offer'd
to
'em
,
they
will
understand
to
wit
the
of
our
Lord
,
which
are
really
meat
and
drink
,
not
such
as
fill
the
belly
,
but
which
nourishes
the
mind
.
In
Esdr.
lib.
2.
cap.
8.
The
immolation
of
this
Passover
represents
the
glory
of
our
Resurrection
,
when
we
shall
eat
altogether
the
Flesh
of
the
immaculate
Lamb
,
I
mean
of
him
who
is
our
God
and
our
Lord
,
no
more
as
Believers
,
but
as
Spectators
That
the
Flesh
of
Jesus
Christ
is
the
food
of
the
Saints
,
of
which
if
any
one
eats
he
shall
never
die
.
It
is
the
Living
and
Celestial
Bread
,
the
food
of
Angels
with
which
the
Word
nourishes
corruptible
men
after
an
incorruptible
manner
.
He
was
made
flesh
and
dwelt
amongst
us
,
to
the
end
men
might
eat
him
,
Isidor
.
in
Gen.
cap.
1.
Idem
in
Exod.
c.
23.
Beda
in
Genes.
&
Exod.
Exposit.
in
Exod.
c.
12.
and
that
such
as
do
it
may
live
spiritually
.
That
no
Infidel
can
eat
the
Flesh
of
Jesus
Christ
,
and
that
all
those
whom
he
has
redeem'd
by
his
Blood
must
be
his
slaves
circumcised
in
reference
to
Vice
,
and
so
eat
the
Flesh
of
Jesus
Christ
.
Prosper
,
He
that
is
not
of
the
same
mind
as
Jesus
Christ
,
neither
eats
his
Flesh
,
nor
drinks
his
Blood
;
altho
for
the
condemnation
of
his
presumption
he
receives
every
day
the
Sacrament
of
so
great
a
thing
.
Beda
in
Cor.
11.
Beda
&
Alcu.
in
Joan.
6.
Jesus
said
to
them
,
this
is
the
work
of
God
that
you
believe
in
him
whom
he
has
sent
.
This
is
then
what
is
meant
by
eating
the
meat
which
perishes
not
,
but
remains
to
life
everlasting
.
Why
prepare
ye
your
teeth
and
belly
,
believe
,
and
ye
have
eaten
it
:
this
is
the
Bread
which
came
down
from
Heaven
,
to
the
end
that
he
which
eats
of
it
may
not
die
.
This
is
meant
of
the
virtue
of
the
visible
Sacrament
.
He
that
eateth
internally
,
not
externally
,
that
eateth
with
the
heart
,
not
with
the
teeth
.
explains
what
't
is
to
eat
his
Body
and
drink
his
Blood
;
He
that
eateth
my
Flesh
and
drinks
my
Blood
dwelleth
in
me
and
I
in
him
.
To
eat
then
this
meat
and
drink
this
drink
is
to
dwell
in
Jesus
Christ
,
and
to
have
Jesus
Christ
dwelling
in
us
.
So
that
he
that
dwells
not
in
Jesus
Christ
and
Jesus
Christ
in
him
,
does
not
eat
spiritually
his
Flesh
,
altho
he
sensibly
bites
with
the
teeth
the
Sacrament
of
his
Body
and
Blood
;
but
rather
eats
and
drinks
to
his
condemnation
the
Sacrament
of
so
great
a
thing
.
The
mark
by
which
a
man
may
know
he
has
eaten
and
drank
,
is
,
that
he
dwells
in
Jesus
Christ
,
and
has
Jesus
Christ
dwelling
in
him
.
We
dwell
in
him
when
we
are
the
Members
of
his
Body
,
and
he
dwells
in
us
when
we
are
his
Temple
.
The
words
which
I
tell
ye
are
spirit
and
life
.
What
is
the
meaning
of
that
,
They
are
spirit
and
life
?
That
is
,
they
must
be
understood
spiritually
.
If
ye
understand
them
spiritually
,
they
are
spirit
and
life
,
if
carnally
this
hinders
not
but
they
are
spirit
and
life
,
but
not
to
you
.
Jesus
Christ
ascending
up
into
Heaven
,
Isidor
,
has
absented
himself
Isidor
.
lib.
1.
sentent
.
cap.
14.
as
to
the
flesh
,
but
is
ever
present
in
respect
of
his
Majesty
,
according
to
what
he
has
said
,
I
am
with
you
to
the
end
of
the
world
.
Beda
Expos.
allegor
.
ipsam
,
lib.
1.
cap.
12.
The
Lord
having
performed
the
duties
of
his
Oeconomy
,
returned
into
Heaven
,
where
he
is
ascended
in
respect
of
his
Body
,
but
visits
us
every
day
by
his
Divine
Presence
,
by
which
he
is
always
every
where
,
and
quietly
governs
all
things
.
There
is
his
Flesh
,
which
he
has
assumed
,
and
glorified
for
our
sakes
.
Because
he
is
God
and
man
,
he
was
raised
up
into
Heaven
,
where
he
sits
(
as
to
his
Humanity
which
he
assumed
on
Earth
.
)
Yet
does
he
remain
with
the
Saints
on
Earth
in
his
Divinity
,
by
which
he
fills
both
Heaven
and
Earth
.
who
after
his
Resurrection
Idem
Comm.
in
Mare
.
c.
13.
ascended
up
to
his
Father
,
having
left
(
as
to
his
bodily
Presence
)
his
Church
,
altho
he
never
suffered
it
to
want
the
assistance
of
his
Divine
Presence
.
This
Ann
Idem
in
Luc.
lib.
1.
cap.
2.
signifies
the
Church
which
is
a
Widow
,
since
the
Death
of
her
Lord
and
Spouse
.
The
years
of
her
widowhood
represent
the
time
in
which
the
Church
,
which
is
still
burthened
with
this
body
,
is
absent
from
the
Lord
,
expecting
every
day
with
the
greatest
impatience
that
coming
concerning
which
it
is
said
,
We
will
come
to
him
,
and
make
our
abode
with
him
.
Job
,
I
have
comforted
the
heart
Idem
Exposit.
alleg
.
in
Job
,
lib.
2.
c.
14.
of
the
Widow
that
this
Widow
is
the
Church
our
Mother
,
which
our
Saviour
comforts
,
and
that
she
is
called
a
Widow
,
because
her
Spouse
has
absented
himself
from
her
;
as
to
his
corporeal
Presence
,
according
to
what
himself
tells
his
Disciples
,
The
poor
ye
have
always
with
you
,
but
me
ye
have
not
always
.
He
designed
to
shew
by
these
frequent
appearances
Idem
Hom.
ast.
de
temp.
feria
6
Paschal
.
that
he
would
be
spiritually
present
in
all
places
at
the
desire
of
the
faithful
.
He
appeared
to
the
women
that
wept
at
the
Sepulchre
,
he
will
be
likewise
present
with
us
when
we
grieve
at
the
remembrance
of
his
absence
.
(
whilst
they
broke
bread
)
to
those
who
taking
him
for
a
stranger
gave
him
entertainment
,
he
will
be
likewise
with
us
,
when
we
liberally
relieve
the
poor
and
strangers
.
He
will
be
likewise
with
us
in
the
fraction
of
Bread
,
when
we
receive
the
Sacraments
of
his
Body
,
(
which
is
the
living
Bread
)
with
a
pure
and
chast
heart
.
The
poor
ye
have
ever
with
you
,
but
me
not
always
.
He
shews
,
we
must
not
blame
those
that
communicated
to
him
their
good
Alcuin
.
in
Joan.
lib.
5.
cap.
28.
things
,
whilst
he
conversed
amongst
'em
,
seeing
he
was
to
remain
so
short
a
a
time
with
the
Church
bodily
.
If
I
go
away
in
respect
of
the
absence
of
my
Flesh
,
I
will
Idem
in
Joan.
lib.
6.
cap.
34.
come
by
the
presence
of
my
Divinity
,
by
which
I
shall
be
with
you
to
the
end
of
the
world
,
He
retired
from
them
,
as
to
his
manhood
Ibid.
cap.
35.
but
as
God
,
he
did
not
leave
them
.
For
the
same
Christ
who
is
man
,
is
likewise
God
.
He
left
them
then
as
to
his
manhood
,
but
remained
with
'em
as
to
his
Godhead
.
He
went
away
in
reference
to
that
by
which
he
is
but
in
one
place
,
yet
tarried
with
'em
by
his
Divinity
which
is
every
where
.
We
must
imagin
Christians
persuaded
that
by
the
Lib.
8.
cap.
2.
p.
737.
words
of
the
Consecration
the
Bread
and
Wine
were
effectually
changed
into
the
Body
and
Blood
of
Jesus
Christ
.
This
Doctrine
was
known
distinctly
by
all
the
faithful
.
S.
Isidor
Lib.
8.
cap.
4.
p.
755
,
756.
the
Eucharist
the
Sacrament
of
Christ's
Body
,
and
if
we
desire
to
know
in
what
manner
't
is
the
Sacrament
of
it
,
he
'l
tell
us
,
That
the
Bread
we
break
is
the
Body
of
him
who
says
,
I
am
the
living
Bread
.
That
the
Wine
is
his
Blood
,
and
is
the
same
meant
by
these
words
,
I
am
the
true
Vine
.
But
the
Isid:
lib.
1.
de
Offic.
Eccles.
cap.
18.
Bread
is
called
the
Body
of
Jesus
Christ
,
because
it
strengthens
the
body
,
and
the
Wine
alludes
to
the
Blood
of
Christ
,
because
it
produces
blood
in
our
flesh
.
These
two
things
are
visible
,
yet
being
sanctifi'd
by
the
Holy
Spirit
they
become
the
Sacrament
of
this
Divine
Body
.
HE
expresly
asserts
Arnaud
,
that
this
Body
of
Christ
which
we
receive
in
the
Eucharist
,
and
of
which
we
are
deprived
when
't
is
taken
from
us
is
the
Flesh
of
Christ
,
concerning
which
't
is
said
,
If
ye
eat
not
the
Flesh
of
the
Son
of
man
,
nor
drink
his
Blood
,
ye
have
no
life
in
you
;
and
that
this
is
the
Body
,
the
truth
,
the
original
represented
by
the
shadows
and
types
in
the
Old
Testament
.
that
the
creatures
of
Bread
and
Wine
are
changed
through
an
ineffable
virtue
,
into
the
Sacrament
of
his
Flesh
and
Blood
.
This
is
one
of
the
expressions
which
arises
from
the
nature
of
the
Sacrament
.
But
what
does
it
signifie
in
this
Author
?
He
tells
us
in
these
following
words
.
And
thus
,
the
Blood
of
Christ
is
no
more
shed
,
by
the
hands
of
Infidels
for
their
ruine
,
but
received
into
the
mouths
of
the
faithful
for
their
salvation
.
And
thus
sicque
That
we
drink
the
Blood
of
the
Lamb
,
not
only
with
the
mouths
of
our
bodies
,
but
with
the
mouths
of
our
hearts
.
Quando
sacramentum
passionis
Greg.
Mag.
Hom.
22.
in
Evangel.
illius
cum
ore
ad
redemptionem
sumitur
,
ad
imitationem
quoque
interna
mente
cogitatur
,
When
we
receive
with
our
mouths
the
Sacrament
of
his
Passion
,
and
inwardly
apply
our selves
to
imitate
his
great
Saviour
.
Amalarius
,
Florus
,
Drutmar
That
our
Saviour
did
not
offer
for
us
an
image
but
himself
.
That
the
mystery
of
the
Body
and
Blood
of
our
Lord
is
called
now
,
not
an
image
,
but
the
truth
,
not
a
shadow
but
a
body
,
not
a
figure
of
things
to
come
,
but
the
thing
represented
by
the
figures
.
That
our
Saviour
did
not
say
,
this
is
the
image
of
my
Body
,
but
this
is
my
Body
that
is
given
for
you
.
That
our
Saviour
did
not
offer
for
us
an
image
,
but
himself
in
sacrifice
Real
Presence
That
the
consent
of
all
Churches
in
the
Faith
of
the
Real
Presence
,
explains
and
determines
the
sense
of
our
Saviours
words
.
Lazarus
come
forth
D'
Ambrun
must
begin
from
the
Apostles
,
and
pass
on
till
this
present
by
an
uninterrupted
succession
.
This
is
my
Body
Ambrose
Catarin
Let
the
Reader
consider
the
labour
and
anguish
which
Ambros
.
Cat●●r
,
Tract
.
de
verb.
quibus
conficitur
,
&c.
almost
all
Writers
have
undergone
,
when
we
demand
of
'em
the
signification
of
this
Pronoun
,
for
they
write
such
a
multitude
of
things
,
and
those
so
contrary
to
one
another
,
that
they
are
enough
to
make
a
man
at
his
wits
end
that
too
closely
considers
'em
.
this
Bread
this
Bread
is
my
Body
Lazarus
come
forth
Let
there
be
light
this
is
such
a
thing
Philosophers
and
Doctors
simple
persons
,
and
such
as
are
not
capable
of
any
deep
reasoning
,
If
ye
eat
not
the
Flesh
of
the
Son
of
man
,
nor
drink
his
Blood
,
ye
will
have
no
life
in
you
,
That
the
consent
of
all
the
Churches
in
the
Doctrine
of
the
Real
Presence
during
the
eleven
last
Ages
being
proved
,
determines
the
sense
of
the
words
of
the
Fathers
of
the
six
first
Ages
.
Lib.
10.
cap.
3.
That
all
the
several
instances
of
expressions
produced
by
to
shew
that
a
man
may
take
in
a
metaphorical
sense
the
passages
by
which
the
Catholicks
establish
the
Real
Presence
and
Transubstantiation
are
in
no
wise
alike
.
That
most
of
the
expressions
which
the
Ministers
pervert
against
the
Real
Presence
and
Transubstantiation
are
naturally
of
kin
to
this
Doctrine
.
The
equity
,
Arnaud
,
of
this
Consequence
is
apparently
visible
.
For
why
must
these
terms
subsisting
,
in
Authors
that
lived
since
the
seventh
Century
,
with
the
persuasion
of
the
Real
Presence
,
be
inconsistent
with
this
Doctrine
in
the
six
preceding
Ages
?
And
why
must
not
nature
which
has
put
later
Authors
upon
making
use
of
them
without
prejudice
to
their
sentiment
produce
the
same
effect
in
the
first
Ages
?
And
in
fine
,
what
difficulty
is
there
in
understanding
these
terms
of
the
Fathers
of
the
first
Ages
,
in
a
sense
that
contradicts
not
the
Catholick
Doctrine
,
provided
this
sense
be
found
authoriz'd
by
the
consent
and
practice
of
the
ten
following
Ages
.
a
natural
language
,
and
one
that
is
forced
,
Justin
,
Ireneus
,
Cyril
is
not
mere
Bread
,
common
Bread
,
called
the
Bread
that
he
gave
to
the
Bread
the
name
of
his
Body
,
that
he
honored
the
Bread
with
the
name
of
his
Body
.
That
our
Saviour
made
an
exchange
of
names
,
giving
to
the
Bread
the
name
of
his
Body
,
and
to
his
Body
that
of
the
Bread
.
symbols
,
signs
,
figures
,
images
That
the
Catholicks
have
right
to
suppose
without
any
other
proofs
that
the
passages
of
the
Fathers
are
to
be
understood
in
the
sense
wherein
they
take
'em
,
and
that
all
the
Answers
of
the
Calvinists
in
which
they
establish
not
theirs
by
evident
demonstrations
are
ridiculous
and
unreasonable
.
Bread
and
Wine
That
the
Bread
and
Wine
are
the
Body
and
Blood
of
Jesus
Christ
,
That
Hereticks
receive
not
the
Eucharist
and
the
Oblations
,
because
they
do
not
acknowledg
the
Eucharist
to
be
the
Flesh
of
our
Lord
that
suffered
for
our
sins
,
That
our
Saviour
did
not
adopt
the
Bread
to
be
his
Body
,
as
if
he
had
no
real
Body
,
which
was
the
foolish
imagination
of
those
Hereticks
;
as
appears
by
s
Disputes
against
but
that
the
Bread
is
the
Sacrament
of
this
true
Body
,
which
died
and
rose
again
.
That
those
that
taught
this
ridiculous
adoption
of
the
Bread
received
the
Eucharist
,
and
that
S.
speaks
on
the
contrary
of
Hereticks
that
did
not
receive
it
.
That
these
ancient
Hereticks
combated
not
so
much
the
Sacrament
of
the
Eucharist
,
as
the
mystery
of
the
Incarnation
;
for
as
himself
insinuates
the
reason
of
their
denial
of
the
Eucharist
to
be
our
Lords
Flesh
,
was
,
because
they
disown'd
our
Lord
assumed
true
Flesh
That
we
take
not
these
things
as
mere
Bread
and
Drink
,
but
that
this
meat
being
made
the
Eucharist
,
with
which
our
flesh
and
blood
are
nourished
,
by
means
of
the
change
becomes
the
Flesh
and
Blood
of
Jesus
Christ
incarnate
.
That
this
food
is
made
the
Body
of
Christ
by
a
Sacramental
union
to
the
Body
of
Christ
,
that
in
effect
the
Eucharist
is
not
common
Bread
and
Drink
,
but
a
great
Sacrament
of
our
Lords
Body
and
Blood
,
which
is
celebrated
in
remembrance
of
his
taking
on
him
our
nature
,
it
being
honored
with
the
name
of
Body
and
Blood
of
Jesus
Christ
according
to
the
very
form
of
our
Lords
own
expressions
.
That
my
sence
is
without
proof
and
Authority
,
contrary
to
the
Letter
and
Experience
,
and
consequently
not
worth
considering
Gelazus
,
Cyzique
express
declaration
distinctly
asserted
body
knows
that
the
first
notion
of
the
Evangelists
words
concerning
the
institution
of
the
Eucharist
is
most
favourable
to
the
Catholicks
,
that
the
evidence
of
it
ever
appeared
so
considerable
to
that
notwithstanding
his
great
desire
to
vex
the
Pope
,
he
could
never
resist
the
perspicuity
of
them
.
That
could
not
immediately
find
the
solution
of
these
words
of
our
Saviour
,
and
needed
to
be
instructed
in
them
by
the
revelation
which
a
Spirit
made
to
him
of
them
,
of
whom
he
himself
writes
,
that
he
knew
not
whether
he
was
a
black
or
a
white
one
,
which
has
,
all
the
lineaments
of
a
diabolical
Revelation
,
whatsoever
passages
out
of
are
alledged
to
justifie
this
expression
.
That
these
words
,
This
is
my
Body
,
do
far
more
naturally
signifie
that
the
Eucharist
is
effectually
the
Body
of
Jesus
Christ
,
than
that
't
is
the
figure
of
it
;
and
this
the
consent
of
all
Nations
,
who
have
taken
them
in
this
sense
,
shews
us
in
a
convincing
manner
.
That
if
it
be
lawful
to
make
suppositions
without
any
proof
the
right
thereof
belongs
to
the
Catholicks
,
that
it
appertains
to
them
to
say
their
Doctrine
is
clearly
apparent
in
the
Scripture
,
in
the
sixth
Chapter
of
S.
s
Gospel
,
in
the
three
Evangelists
,
and
in
S.
s
Epistles
.
But
that
equity
and
reason
oblige
the
Calvinists
to
be
very
scrupulous
and
modest
on
this
point
.
formal
declaration
distinctly
asserted
in
them
formal
declarations
This
is
my
Body
Biel
,
Cusanus
,
Cajetan
Tapper
,
Hesselius
,
and
Jansemius
,
visus
est
monitor
adesse
That
he
knew
not
whether
't
was
a
white
Spirit
or
a
black
one
.
The
first
idea
of
our
Saviours
words
touching
the
Eucharist
is
very
favourable
to
the
Catholicks
.
ALL
Nations
have
taken
them
in
this
sense
.
by
some
formal
declaration
of
his
word
,
will
believe
if
they
be
of
God
,
that
he
would
leave
them
as
a
prey
to
the
contradictions
of
reason
and
sense
,
which
he
himself
has
armed
against
them
,
without
strengthening
them
with
his
protection
by
some
formal
declaration
of
his
word
.
Who
will
believe
that
the
Divine
Wisdom
,
Who
will
believe
that
if
they
be
of
God
,
he
would
leave
them
as
a
prey
to
the
contradictions
of
reason
and
sense
,
which
he
himself
has
armed
against
them
,
without
strengthening
them
with
his
protection
?
Who
will
believe
that
the
Divine
Wisdom
,
Say
what
you
will
of
it
,
I
cannot
believe
but
this
silence
disquiets
you
,
especially
if
you
consider
that
there
is
in
the
New
Testament
four
different
occasions
wherein
according
to
all
appearances
Transubstantiation
and
the
Real
Presence
were
to
be
found
distinctly
asserted
Say
what
you
will
of
it
,
I
cannot
believe
but
this
silence
sufficiently
perplexes
you
.
All
Christians
in
the
world
are
persuaded
that
Transubstantiation
is
contained
in
the
words
of
the
Evangelists
,
and
those
of
S.
But
I
declare
't
is
not
contained
in
them
,
and
confirm
my
assertion
by
my
own
authority
.
are
only
suppositions
without
proof
They
would
be
very
rational
in
the
mouth
of
a
Catholick
,
because
be
accompanies
these
proofs
,
with
the
publick
sense
of
the
whole
Church
and
all
Tradition
;
but
these
same
proofs
are
extremely
weak
in
the
mouth
of
a
Calvinist
,
without
authority
and
possession
,
and
who
renounces
Tradition
and
the
Churches
Authority
.
Hoc
magno
mercentur
Atridae
.
The
Arians
and
Sociniens
are
much
obliged
to
Mr.
I
must
not
alledg
to
you
the
Council
nor
you
to
me
that
of
For
as
I
am
not
obliged
to
acquiesce
in
the
authority
of
this
last
,
so
neither
are
you
bound
to
be
guided
by
the
authority
of
the
first
.
But
proceed
we
on
the
authority
of
Holy
Scripture
which
is
a
common
witness
for
us
both
,
oppose
we
Cause
to
Cause
,
and
Reason
to
Reason
.
infinitely
weak
that
I
suppose
my
passages
concerning
the
Trinity
are
unanswerable
.
That
I
suppose
the
Sociniens
object
not
any
contrary
passage
.
That
I
suppose
reason
remains
neuter
,
contenting
it self
without
teaching
the
Trinity
,
and
approving
on
the
contrary
certain
truths
which
have
a
natural
coheherence
with
that
particular
one
,
that
I
suppress
this
infinite
crowd
of
difficulties
,
wherewith
reason
furnishes
those
against
this
Article
,
who
take
this
dangerous
way
whereby
to
judg
of
the
mysteries
of
Faith
.
That
reason
furnishes
us
with
an
infinite
crowd
of
difficulties
against
the
Article
of
the
Trinity
.
That
I
ruin
the
Sociniens
without
redemption
,
but
't
is
by
such
a
way
,
as
will
rather
make
them
laugh
,
than
change
their
minds
.
THAT
the
consent
of
all
the
Christian
Churches
in
the
Doctrine
of
the
Real
Presence
and
Transubstantiation
,
helps
us
to
distinguish
the
necessary
consequences
of
these
Doctrines
from
those
which
are
not
so
,
and
by
this
means
shews
the
falsity
of
several
of
the
Ministers
Arguments
.
that
't
is
natural
enough
for
people
not
to
rise
up
against
this
Doctrine
when
the
custom
of
Faith
has
suppled
mens
minds
into
docility
towards
this
mystery
.
To
say
that
they
communicated
of
both
kinds
to
imprint
more
deeply
the
Death
of
Christ
in
the
minds
of
the
Communicants
by
the
representation
of
the
separation
of
the
Body
and
Blood
,
That
the
Doctrine
of
the
Real
Presence
and
Transubstantiation
does
not
of
it self
lead
a
man
to
the
discoursing
of
Philosophical
Consequences
,
nor
upon
explaining
the
difficulties
of
this
Mystery
;
and
therefore
't
is
no
marvel
that
the
Fathers
never
took
notice
of
'em
.
To
make
us
confess
from
the
evidence
of
truth
it self
,
that
the
Belief
of
the
Roman
Church
touching
the
Mystery
of
the
Eucharist
is
the
same
with
that
of
all
antiquity
.
It
concerns
us
to
know
whether
the
faithful
could
remain
for
the
space
of
a
thousand
years
in
the
Church
without
forming
a
distinct
and
determinate
notion
,
whether
what
they
saw
was
or
was
not
the
true
Body
of
Jesus
Christ
.
Men
are
lyars
.
Men
are
always
lyars
,
Men
are
not
always
lyars
,
men
are
sometimes
lyars
men
are
always
lyars
,
men
are
not
always
lyars
,
they
are
sometimes
true
.
That
during
a
thousand
years
men
always
spake
the
truth
Whether
men
could
remain
a
thousand
years
without
speaking
any
truth
.
That
the
faithful
ever
had
a
distinct
knowledg
whether
the
Eucharist
was
or
was
not
the
Body
of
Jesus
Christ
,
It
concerns
us
to
know
whether
the
faithful
could
remain
a
thousand
years
in
the
Church
without
forming
a
distinct
and
determinate
notion●
▪
whether
that
which
they
saw
was
or
was
not
the
true
Body
of
Jesus
Christ
.
That
the
faithful
could
not
remain
a
thousand
years
in
the
Church
without
forming
a
distinct
and
determinate
notion
,
whether
that
which
they
saw
was
,
or
was
not
the
true
Body
of
Jesus
Christ
,
That
error
and
truth
have
equally
two
degrees
,
the
one
of
a
confused
knowledg
,
and
th'
other
of
a
distinct
one
,
and
that
't
is
hard
to
discover
any
difference
betwixt
them
,
whilst
they
are
in
this
first
degree
of
confused
knowledg
,
unless
a
man
comes
to
the
other
,
termed
a
distinct
knowledg
:
that
the
ideas
are
so
like
one
another
that
a
man
cannot
easily
discern
them
.
That
before
an
Error
becomes
famous
by
its
being
opposed
,
the
greatest
part
of
the
Church
content
themselves
with
holding
the
truth
in
this
indistinct
degree
I
now
mention'd
,
and
so
it
is
easie
for
a
new
Error
to
insinuate
and
settle
it self
in
mens
minds
under
the
title
of
an
illustration
of
the
ancient
truth
.
To
apply
this
to
the
matter
which
we
treat
of
,
I
say
that
before
Transubstantiation
came
into
the
world
,
every
one
believed
our
Saviour
to
be
present
in
the
Sacrament
,
and
that
his
Body
and
Blood
are
really
therein
received
by
the
faithful
Communicant
,
and
that
the
Bread
and
Wine
,
are
the
signs
and
memorials
of
his
Death
and
Passion
on
the
Cross
;
this
was
the
Faith
of
the
whole
Earth
;
but
I
shall
not
be
mistaken
when
I
say
,
there
were
few
that
extended
their
thoughts
so
far
as
to
observe
exactly
the
difference
of
the
two
Opinions
,
which
do
at
this
day
separate
the
Reformists
,
and
Romanists
,
there
were
also
some
who
knew
the
truth
only
in
general
.
When
then
error
came
in
thereupon
,
and
building
ill
on
a
foundation
,
declared
we
must
understand
our
Saviour
is
present
in
the
Eucharist
stubstantially
and
locally
,
that
his
Body
and
Blood
are
received
in
it
by
the
mouth
of
our
bodies
,
and
that
the
sign
of
his
Body
is
his
Body
it self
,
this
was
without
doubt
in
effect
an
extraordinary
novelty
,
and
of
which
there
was
never
heard
any
mention
;
but
yet
I
do
not
find
it
strange
that
several
people
were
deceived
by
it
,
and
took
this
not
for
a
novelty
,
but
as
an
illustration
of
the
common
Faith
.
Which
will
without
doubt
better
appear
if
for
a
sixth
remark
we
cast
our
eyes
a
little
on
the
time
wherein
this
change
has
most
advanced
it self
.
It
was
not
in
times
,
nor
in
that
of
and
S.
but
in
the
10th
.
and
11th
.
Centuries
,
that
is
to
say
in
the
most
dark
Ages
,
'T
is
no
marvel
then
that
Error
made
such
conquests
in
those
times
,
rather
will
it
be
a
greater
wonder
if
she
did
not
.
That
the
Church
remained
in
this
ignorance
till
Mr.
Claude
there
was
wherein
through
the
neglect
of
the
Pastors
,
Christians
had
no
more
than
a
confused
knowledg
of
this
mystery
,
without
positively
believing
or
rejecting
either
the
Real
Presence
,
or
absence
,
because
they
studied
not
the
point
.
TO
believe
the
Real
Absence
is
to
believe
that
the
Eucharist
is
not
the
Body
of
Jesus
Christ
,
or
that
the
Body
of
Jesus
Christ
is
not
really
present
in
the
Eucharist
.
Now
a
man
may
distinctly
believe
or
know
that
one
thing
is
not
another
,
or
that
't
is
not
in
another
in
three
different
manners
.
The
first
by
an
express
and
formal
reflection
,
but
general
when
a
man
generally
denies
one
thing
to
be
another
,
or
affirms
that
't
is
absent
but
without
specifying
any
particular
manner
.
Thus
in
denying
the
King
to
be
at
we
say
he
is
not
there
in
any
real
manner
,
altho
we
specifie
not
any
one
.
The
second
by
a
distinct
reflection
on
all
the
different
manners
of
being
a
thing
,
or
being
really
present
in
a
place
.
Which
is
as
if
a
man
should
say
that
the
King
is
not
at
neither
visibly
nor
invisibly
;
and
't
is
in
this
manner
the
Sacramentaries
deny
the
presence
of
Christ's
Body
in
the
Eucharist
.
And
the
third
without
any
reflection
,
and
by
a
simple
view
of
the
nature
of
things
which
does
so
comprehend
the
exclusion
of
whatsoever
belongeth
not
to
their
being
,
that
the
mind
knows
as
well
what
they
are
not
,
as
if
it
had
made
an
hundred
positive
judgments
on
'em
.
That
the
Author
of
the
never
pretended
to
prove
that
if
the
Faithful
believed
not
the
Real
Presence
,
they
then
believed
the
Real
Absence
in
the
second
manner
,
which
is
to
say
,
that
they
positively
excluded
,
by
a
formal
reflection
,
all
the
several
kinds
of
presence
,
2.
That
the
greatest
part
of
his
Arguments
conclude
,
that
if
the
Faithful
believed
not
the
Real
Presence
they
would
have
rejected
it
in
the
first
manner
,
and
by
a
general
reflection
which
denies
the
thing
without
considering
the
different
species
.
3.
That
altho
a
man
may
draw
this
consequence
from
several
of
his
Arguments
,
yet
't
is
sufficient
for
his
design
to
shew
that
these
Faithful
would
have
rejected
the
Real
Presence
in
the
third
manner
,
that
is
to
say
,
without
reflection
,
and
by
a
distinct
knowledg
of
certain
verities
which
include
it
according
to
the
ordinary
manner
of
conceiving
things
.
Is
the
Body
of
Jesus
Christ
substantially
present
in
this
Eucharist
which
I
receive
?
France
Holland
that
supposing
the
Faithful
had
no
other
than
these
simple
notions
,
that
the
Sacrament
of
the
Eucharist
is
Bread
and
Wine
,
which
represent
to
us
the
Body
of
Jesus
Christ
,
supposing
they
conceiv'd
the
Body
of
Jesus
Christ
to
be
in
no
wise
therein
,
that
they
imagin'd
this
Body
to
be
only
present
in
Heaven
,
and
that
all
the
usual
expressions
form'd
only
in
their
minds
the
idea
of
a
figurative
Presence
,
they
would
immediately
have
judg'd
that
the
belief
of
the
Real
Presence
was
false
and
impertinent
;
as
we
would
immediately
judg
that
man
who
would
persuade
us
that
or
that
the
Popes
Picture
is
the
Pope
himself
,
or
that
the
seven
stalks
of
Corn
which
dreamed
of
were
really
seven
years
,
or
the
Paschal
Lamb
a
real
passage
,
and
Sacrifices
for
Sins
real
Sins
,
to
be
mad
and
sensless
.
not
to
believe
,
or
not
to
know
that
a
thing
is
,
and
to
believe
,
or
know
that
a
thing
is
not
.
Not
to
believe
the
Real
Presence
,
but
to
believe
that
the
Real
Presence
is
not
,
School-boys
Philosophy
We
grant
to
Mr.
that
to
speak
logically
we
ought
to
oppose
believing
the
Real
Presence
,
and
not
believing
the
Real
Presence
,
and
not
believing
the
Real
Absence
.
But
I
affirm
,
that
to
speak
rationally
we
may
well
oppose
believing
the
Real
Presence
,
and
believing
the
Real
Absence
;
which
is
to
say
,
that
not
to
believe
the
Real
Absence
,
and
to
believe
the
Real
Absence
,
may
and
ought
to
pass
for
the
same
thing
in
the
point
in
question
,
because
these
two
dispositions
of
mind
have
all
the
same
effects
.
not
to
believe
the
Real
Presence
,
and
to
believe
the
Real
Absence
,
That
the
Body
of
Jesus
Christ
is
not
substantially
present
in
the
Eucharist
,
neither
in
a
visible
nor
invisible
manner
,
Whether
the
people
before-mentioned
ought
,
according
to
our
supposition
formally
and
generally
to
deny
all
the
several
sorts
of
substantial
presences
of
the
Body
of
Jesus
Christ
in
the
Eucharist
whatsoever
they
be
,
without
specifying
any
one
of
them
.
if
it
be
not
true
I
admitted
the
confused
Belief
during
ten
Ages
,
if
I
included
it
in
the
9th
.
and
10th
.
it
follows
that
I
knew
that
during
eight
Centuries
the
Faithful
had
a
distinct
knowledg
of
the
mystery
of
the
Eucharist
.
bethinks
himself
and
finds
't
is
more
for
his
advantage
to
grant
nothing
to
the
Author
of
the
Perpetuity
,
and
even
to
affirm
that
during
these
eight
Centuries
the
Faithful
had
no
distinct
knowledg
of
the
Presence
,
or
Real
Absence
.
but
that
there
's
an
equivocation
in
all
this
.
Perpetuity
,
That
if
he
meant
that
the
Faithful
who
took
the
instructions
of
the
Fathers
in
a
metaphorical
sense
,
believed
Jesus
Christ
present
corporeally
in
Heaven
without
thinking
on
what
has
been
said
since
,
that
he
is
at
the
same
time
in
Heaven
and
on
Earth
,
there
after
the
manner
of
a
Body
,
here
after
the
manner
of
a
Spirit
,
I
acknowledged
that
the
Faithful
had
in
this
sense
a
most
distinct
idea
of
the
Real
Absence
,
which
is
to
say
,
they
did
not
at
all
believe
that
he
was
substantially
present
in
the
Sacrament
,
applying
their
whole
mind
to
the
presence
of
his
Grace
and
Merit
,
setting
themselves
to
meditate
on
his
infinite
love
,
without
exerting
their
thoughts
to
this
presence
of
substance
,
invented
of
late
by
the
Roman
Church
.
But
if
by
having
an
idea
and
distinct
belief
of
the
Real
Absence
,
that
Author
meant
they
knew
and
rejected
distinctly
this
means
of
existence
of
the
Body
of
Jesus
Christ
on
the
Altar
,
in
multiplying
his
Presence
in
several
places
,
I
affirm'd
they
had
it
not
at
all
.
must
have
been
of
necessity
a
time
wherein
the
belief
of
the
Real
Presence
has
been
so
mixt
with
that
of
the
Real
Absence
,
that
there
were
half
of
the
Bishops
,
Priests
,
and
People
,
who
held
the
one
,
and
the
other
half
that
held
the
other
.
That
in
the
times
of
the
greatest
ignorance
,
even
in
the
11th
.
Century
,
I
doubted
not
but
there
were
four
or
five
ranks
of
persons
in
the
Body
of
the
visible
Church
,
the
one
profane
and
worldly
persons
who
kept
themselves
at
a
distance
from
these
Disputes
;
others
ignorant
ones
,
who
contented
themselves
with
knowing
in
general
,
the
Eucharist
to
be
the
memorial
of
Christs
Passion
,
and
that
they
receive
therein
his
Body
and
Blood
,
these
holding
the
true
Faith
in
a
degree
of
confused
knowledg
.
The
third
,
of
those
that
held
the
true
Faith
in
a
degree
of
distinct
knowledg
,
and
rejected
the
substantial
Presence
.
And
the
fourth
,
of
those
that
had
embraced
the
Opinion
of
this
Presence
.
of
the
chimerical
growth
through
which
the
belief
of
the
Real
Presence
hath
necessarily
passed
according
to
the
imagination
of
the
Calvinists
:
in
the
greatest
progress
of
error
.
Arnaud
,
the
whole
Church
had
already
passed
over
into
the
belief
of
the
Real
Presence
before
s
time
,
and
himself
acknowledges
as
much
The
first
the
first
eight
Ages
,
and
the
five
ranks
whereof
it
consists
.
The
second
contains
two
Centuries
and
an
half
,
which
a
man
cannot
better
name
than
the
unaccountable
time
of
the
Ministers
,
And
the
third
contains
the
time
which
follow'd
The
Bread
is
the
Body
of
Jesus
Christ
,
The
Bread
is
chang'd
into
the
Body
of
Jesus
Christ
,
the
Bread
is
made
the
Body
of
Jesus
Christ
,
Arnaud
,
what
Mr.
calls
the
happy
days
of
the
Church
,
and
the
time
of
the
distinct
knowledg
.
And
yet
of
these
five
ranks
there
are
three
who
knew
not
what
the
Eucharist
was
,
and
understood
not
the
sense
of
the
expressions
which
form
this
Doctrin
.
The
fourth
sought
and
happily
found
it
,
after
a
long
search
,
and
the
fifth
found
it
without
searching
it
.
This
is
History
no
where
extant
.
These
are
news
which
he
alone
knows
,
and
for
which
he
can
bring
no
more
proof
than
for
worlds
in
the
Moon
.
prove
it
Mental
Prayer
snatcht
up
immediately
into
Heaven
our
meditation
on
the
Body
of
Jesus
Christ
in
abstracto
,
and
standing
upon
our
guard
against
the
terms
which
express
the
essence
of
the
Mystery
ridiculous
Hypothesises
,
sensless
suppositions
,
and
absurdities
.
'T
is
impossible
,
for
a
discourse
to
be
more
faulty
than
this
,
altho
it
be
the
foundation
of
the
first
order
of
this
system
.
First
,
't
will
not
serve
the
end
whereunto
't
is
design'd
.
Secondly
,
't
is
laid
on
a
false
foundation
.
Thirdly
,
it
concludes
nothing
this
false
foundation
being
supposed
.
That
supposing
this
ridiculous
Hypothesis
were
granted
me
,
yet
there
must
be
made
several
others
to
draw
thence
the
conclusion
which
I
draw
.
First
,
It
must
be
supposed
that
the
Pastors
who
instructed
the
Communicants
when
they
first
received
the
Eucharist
,
taught
'em
only
to
make
a
Mental
Prayer
over
the
Body
of
Jesus
Christ
,
without
mentioning
to
'em
a
word
of
the
essence
of
the
mystery
,
and
sense
of
the
words
which
express
it
,
and
satisfying
the
doubts
which
might
spring
up
in
their
minds
about
it
.
And
yet
the
form
of
these
instructions
appearing
in
the
Writings
of
S.
are
very
apt
to
imprint
on
their
minds
the
distinct
idea
of
the
Faith
of
the
Mystery
,
according
to
the
Doctrin
of
the
Catholicks
.
Secondly
,
We
must
suppose
that
when
these
people
met
with
this
expression
either
in
Sermons
,
or
particular
Discourses
,
or
Books
,
that
the
Eucharist
is
the
Body
of
Jesus
Christ
,
they
caution'd
themselves
against
admitting
into
their
minds
any
idea
of
these
words
,
but
were
immediately
ravish'd
with
abstracted
Meditations
.
Thirdly
,
'T
is
to
be
supposed
that
this
lasted'em
all
their
lives
.
Fourthly
,
We
must
suppose
they
used
the
same
caution
against
these
expressions
,
The
Bread
is
changed
into
the
Body
of
Jesus
Christ
,
the
Body
of
Jesus
Christ
is
made
of
Bread
,
we
are
nourish'd
with
the
Body
of
Jesus
Christ
,
that
the
Body
of
Jesus
Christ
enters
into
us
,
that
it
is
our
strength
and
our
life
.
Mr.
CLAVDE
Arnaud
,
who
thinks
that
the
putting
of
an
extravagancy
into
mood
and
figure
,
is
sufficient
to
make
it
conclusive
and
decisive
,
proposes
us
this
in
an
insulting
manner
.
What
likelihood
,
is
there
people
should
proceed
to
reflections
on
this
mystery
t'
inform
themselves
whether
it
be
really
Jesus
Christ
or
not
?
There
's
nothing
more
wonderful
than
the
alliance
which
Mr.
makes
in
this
imaginary
order
,
of
two
qualities
the
most
irreconcilable
in
the
world
.
Every
body
knows
that
an
high
Contemplation
does
ordinarily
suppose
a
higher
knowledg
of
Mysteries
than
is
to
be
expected
in
the
common
sort
of
the
Faithful
.
Yet
it
seems
the
persons
of
which
this
rank
consists
were
on
one
hand
so
stupid
that
they
comprehended
nothing
in
the
most
ordinary
expressions
amongst
the
Christians
,
altho
their
ears
were
struck
with
'em
in
a
thousand
manners
;
and
yet
so
spiritual
on
the
other
,
that
at
the
sight
of
the
Sacrament
,
or
upon
the
least
mention
of
it
,
they
had
immediately
their
whole
hearts
so
fixt
on
the
Body
of
their
Saviour
,
that
they
could
not
reflect
on
the
words
used
in
the
celebration
of
the
mystery
,
or
popular
instructions
.
That
't
is
false
the
use
of
this
expression
which
was
spoken
to
those
who
Communicated
,
was
according
to
the
intention
of
the
Church
,
to
make
them
meditate
on
the
Body
of
Jesus
Christ
that
't
is
certain
on
the
contrary
,
that
this
formulary
was
design'd
to
instruct
them
in
the
truth
of
the
mystery
,
and
exact
from
'em
the
confession
of
it
,
so
that
't
was
a
formulary
of
Instruction
and
a
profession
of
Faith
,
and
not
of
Practice
and
Action
.
in
abstracto
Hierom
,
Primasus
Augustin
,
We
call
Bread
and
Wine
that
which
being
taken
from
the
Fruits
of
the
Earth
,
and
consecrated
by
the
mystical
Prayer
,
is
received
by
us
for
the
Salvation
of
of
our
souls
in
remembrance
of
the
Death
which
our
Lord
has
suffered
for
our
sakes
:
Tatianus
,
Jesus
Christ
having
taken
the
Bread
and
Wine
,
testified
they
were
his
Body
and
Blood
,
and
commanded
his
Disciples
to
eat
and
drink
thereof
,
in
remembrance
of
his
approaching
Sufferings
and
Death
.
Paul
.
Every
time
ye
eat
of
this
Bread
,
and
drink
of
this
Cup
,
ye
declare
the
Lords
Death
till
he
comes
.
in
abstracto
This
is
most
false
THIS
formulary
was
design'd
to
instruct
them
in
the
truth
of
the
mystery
:
moreover
a
formulary
and
profession
of
Faith
,
and
not
of
Practice
and
Action
.
I
prove
it
by
the
word
Amen
which
the
Communicants
answered
.
vere
carnis
illius
Sacramentum
est
;
It
is
truly
the
Sacrament
of
the
Flesh
of
Jesus
Christ
.
Dressing
the
Lords
Field
Hierom.
Our
Saviour
has
given
us
his
Sacramen
to
the
end
that
by
this
means
we
should
always
remember
Primasus
,
Every
time
we
do
this
we
ought
to
remember
,
to
the
end
that
remembring
what
he
has
done
for
us
we
may
not
be
ungrateful
.
That
these
notions
of
use
,
and
this
extasie
of
the
Soul
immediately
transported
by
these
words
to
the
meditation
of
the
Body
of
Jesus
Christ
are
Mr.
Dreams
,
exactly
opposite
to
the
sentiments
of
the
Fathers
,
and
the
Churches
intention
,
and
that
there
's
small
likelihood
the
faithful
would
depart
from
them
to
dive
immediately
into
these
kind
of
Meditations
.
't
were
true
that
these
words
were
not
designed
by
the
Church
to
instruct
the
Faithful
,
but
only
to
excite
in
them
certain
inward
motions
,
and
set
them
on
meditating
upon
the
Body
of
Jesus
Christ
;
yet
this
intention
of
the
Church
hindred
'em
from
understanding
the
sense
of
these
words
:
and
't
would
be
still
ridiculous
to
suppose
,
that
these
ignorant
persons
should
so
immediately
enter
upon
the
practice
of
these
inward
motions
,
that
they
could
not
understand
the
terms
which
the
Church
made
use
of
to
excite
them
.
Des
Cartes
That
this
idea
is
such
in
effect
as
Mr.
supposes
it
in
every
workman
,
just
as
the
workman
says
,
that
when
the
light
of
the
day
fails
him
,
he
had
rather
have
the
light
of
the
Lamp
than
that
of
the
Candle
,
for
this
or
that
kind
of
work
.
of
those
that
proceeded
so
far
as
the
question
,
how
this
visible
Bread
,
this
subject
called
Sacrament
,
is
the
Body
of
Jesus
Christ
;
but
finding
an
inconsistency
in
the
terms
,
their
minds
settled
on
the
only
difficulty
without
undertaking
to
solve
it
.
That
the
Fathers
have
not
known
these
kind
of
'T
is
probable
that
the
belief
of
the
Faithful
has
been
ever
clear
and
distinct
on
the
subject
of
the
Real
Presence
,
and
that
they
have
ever
known
whether
what
was
given
them
was
or
was
not
the
Body
of
Jesus
Christ
,
altho
they
knew
not
always
so
expresly
and
universally
whether
the
Bread
did
or
did
not
remain
in
the
Sacrament
.
The
Bread
is
the
Body
of
Jesus
Christ
,
The
substance
of
the
Bread
is
changed
into
the
substance
of
the
Body
of
Jesus
Christ
:
How
the
Bread
can
be
the
Body
of
Jesus
Christ
,
is
the
Bread
his
Body
,
and
the
Wine
his
Blood
?
Theophylact
,
Let
no
body
be
troubled
,
that
he
must
believe
Bread
to
be
Flesh
.
The
Bread
is
the
Body
of
Jesus
Christ
,
the
Bread
is
made
the
Body
of
Jesus
Christ
,
should
those
people
discern
the
Body
of
our
Saviour
,
who
were
not
solicitous
to
know
him
,
and
that
the
Eucharist
bore
its
name
?
What
Devotion
could
they
have
for
this
mystery
,
seeing
Devotion
supposes
Instruction
?
Arnaud
,
This
laziness
which
makes
the
character
of
this
second
order
,
would
last
their
whole
life
,
and
not
only
some
little
space
of
time
.
'T
was
a
lazyness
in
a
matter
of
the
greatest
concernment
.
is
a
laziness
from
which
a
man
may
be
freed
by
the
least
question
offer'd
to
a
Priest
or
Laick
that
is
knowing
,
by
the
instructions
which
the
Pastors
gave
to
those
that
were
admitted
to
the
Communion
,
and
by
those
they
every
day
gave
to
the
people
concerning
this
mystery
.
Why
these
people
did
not
understand
the
Bread
to
be
the
Body
of
Jesus
Christ
in
a
sense
of
Transubstantiation
,
or
in
a
sense
of
Consubstantiation
,
rather
than
to
take
them
in
this
sense
,
that
the
Bread
remaining
Bread
was
the
Body
of
Jesus
Christ
;
seeing
the
sense
of
Transubstantiation
has
been
follow'd
by
all
Christians
since
six
hundred
years
;
and
that
of
Consubstantiation
has
been
embraced
by
the
Lutherans
:
whereas
the
last
sense
has
been
follow'd
by
no
body
,
and
as
yet
never
entred
into
any
mans
thoughts
.
Bread
and
Body
of
Jesus
Christ
,
The
Bread
is
the
Body
of
Jesus
Christ
,
That
when
two
inconsistent
notions
are
affirmed
one
of
another
,
we
learn
three
things
.
1
,
These
two
notions
affirm'd
,
that
is
to
say
,
the
notion
of
each
one
of
the
terms
.
2.
The
affirmation
which
is
made
of
'em
.
3.
The
falsity
and
impossibility
of
this
affirmation
,
and
that
if
this
proposition
is
of
a
person
to
whom
we
cannot
attribute
a
falsity
,
we
have
a
fourth
knowledg
,
which
is
,
that
this
impossible
affirmation
is
not
the
sense
which
the
Author
of
the
proposition
had
in
his
mind
.
that
one
knows
an
inconsistent
sense
That
this
Philosophy
surpasses
his
understanding
,
and
seems
to
him
to
contain
a
manifest
falsity
.
The
Bread
is
the
Body
of
Jesus
Christ
All
Mr.
or
rather
deceit
Arnaud
,
lies
in
that
he
does
not
distinguish
between
a
conceiv'd
and
an
expressed
sense
,
and
a
sense
believ'd
and
approv'd
of
.
'T
is
certain
that
those
who
find
a
proposition
includes
an
inconsistency
according
to
the
letter
,
and
see
no
other
sense
therein
,
do
approve
no
other
;
but
't
is
not
true
that
they
conceive
no
other
sense
therein
,
for
they
conceive
an
inconsistent
sense
,
which
is
to
say
,
that
they
conceive
only
inconsistent
terms
are
therein
affirmed
,
and
therefore
disapprove
of
'em
,
and
conclude
from
the
inconsistency
of
this
sense
,
that
this
is
not
the
sense
of
the
proposition
of
the
Scripture
and
the
Church
.
That
if
God
pleas'd
,
two
and
two
should
not
be
four
:
The
Bread
is
the
Body
of
Jesus
Christ
,
Arnaud
,
not
knowing
any
other
way
to
make
the
Eucharist
to
be
the
Body
of
Jesus
Christ
,
they
must
make
an
entire
separation
of
the
Bread
and
Body
,
and
absolutely
deny
the
presence
and
existence
of
Jesus
Christ
in
the
Bread
,
which
is
rejecting
the
Real
Presence
.
their
minds
stopt
at
the
only
difficulty
,
without
undertaking
to
resolve
it
.
That
the
natural
idea
of
these
words
,
The
Bread
is
the
Body
of
Jesus
Christ
,
in
explaining
them
in
the
usual
manner
was
,
that
appearing
Bread
't
was
not
so
,
but
the
very
Body
of
Jesus
Christ
,
and
that
't
is
a
renouncing
all
the
lights
of
reason
to
pretend
that
this
so
common
,
true
,
and
authoriz'd
sense
by
custom
never
entred
into
the
thoughts
of
any
man
during
eight
hundred
years
.
Arnaud
,
when
led
young
if
any
one
that
knew
who
he
was
should
say
,
this
Man
whom
you
see
is
an
Angel
,
would
not
have
imagin'd
that
he
was
both
Man
and
Angel
too
;
but
easily
conceive
he
meant
only
,
that
appearing
Man
he
was
really
an
Angel
.
Toby
,
This
man
whom
you
see
is
an
Angel
,
That
that
which
appears
Bread
,
and
is
not
,
is
the
very
Body
of
Jesus
Christ
in
substance
.
Calvin
,
Beza
this
is
my
Body
Arnaud
:
The
third
is
less
troublesome
than
the
others
it
consists
only
of
persons
that
believed
the
Real
Presence
,
and
had
a
distinct
Faith
of
it
?
who
going
as
far
as
the
question
,
How
the
Sacrament
is
the
Body
of
Jesus
Christ
?
proceeded
also
to
the
solution
of
it
;
but
their
minds
stopt
at
general
terms
,
as
that
Jesus
Christ
is
present
to
us
in
the
Sacrament
,
and
that
we
receive
therein
his
Body
and
Blood
without
searching
a
greater
light
.
'T
is
certain
,
Arnaud
,
there
might
be
in
effect
faithful
persons
in
the
ancient
Church
that
penetrated
no
farther
into
this
Mystery
than
barely
to
believe
that
Jesus
Christ
is
therein
present
,
and
that
we
receive
therein
his
Body
and
Blood
.
THEY
knew
Arnaud
,
neither
the
key
of
Figure
,
nor
the
key
of
Virtue
,
according
to
the
Hypothesis
it self
.
So
that
neither
the
presence
of
Virtue
,
nor
the
presence
of
figure
came
into
their
thoughts
.
What
presence
then
could
they
conceive
but
the
Real
Presence
,
but
the
Real
Reception
?
And
why
must
they
have
given
to
these
words
another
sense
than
that
which
they
naturally
have
?
who
after
they
had
been
puzled
with
the
inconsistency
of
the
terms
of
Bread
and
Body
of
Jesus
Christ
,
found
the
real
knot
of
this
difficulty
,
to
wit
,
that
the
Bread
is
the
Sacrament
,
the
memorial
and
pledg
of
the
holy
Body
of
our
Redeemer
.
They
found
it
,
Arnaud
,
because
it
pleases
Mr.
to
suppose
so
,
but
't
was
after
a
long
search
.
BVT
whilst
they
were
in
search
of
it
,
and
could
not
find
it
,
Arnaud
,
dares
Mr.
say
their
minds
were
not
smitten
with
any
idea
of
the
Real
Presence
by
all
the
passages
and
instructions
of
the
Fathers
.
They
never
knew
of
any
key
of
Virtue
,
or
Figure
,
how
then
understood
they
the
words
of
the
Fathers
which
assured
them
that
the
Lamb
of
God
is
present
on
the
Eucharistical
Table
;
that
the
Bread
appearing
Bread
was
not
so
,
but
the
Body
of
Jesus
Christ
;
that
we
drink
the
immortal
Blood
of
Jesus
Christ
;
that
the
Blood
of
Jesus
Christ
is
added
to
ours
;
that
it
enters
into
us
;
that
this
single
Body
,
which
is
distributed
to
so
many
thousands
is
entire
in
each
of
'em
;
that
't
is
the
Body
and
Blood
of
Jesus
Christ
in
truth
;
that
we
must
not
doubt
of
it
,
seeing
he
has
said
so
himself
;
that
altho
what
we
see
has
nothing
like
to
a
human
body
,
yet
none
refuse
to
believe
what
Christ
himself
has
asserted
to
be
true
;
that
the
Bread
is
changed
into
the
very
Body
of
Jesus
Christ
;
that
the
Bread
is
made
the
Body
of
Jesus
Christ
by
the
ineffable
operation
of
the
Holy
Spirit
;
that
we
must
not
look
for
the
usual
course
of
nature
in
the
Body
of
Jesus
Christ
.
Mr.
cannot
defend
himself
from
these
passages
,
but
by
applying
to
'em
his
keys
of
Virtue
and
Figure
,
and
enduring
a
thousand
vexatious
oppositions
.
Now
these
persons
being
strangers
to
these
inventions
,
conceived
the
literal
idea
of
these
words
,
they
conceived
that
Jesus
Christ
entred
into
us
,
that
't
was
not
Bread
,
but
the
Body
of
Jesus
Christ
,
that
't
was
not
to
be
question'd
;
that
they
ought
to
give
their
senses
the
lye
:
and
thus
during
all
the
time
of
this
search
,
they
had
maugre
Mr.
the
Real
Presence
still
in
their
minds
.
Cyzique
,
Cyril
Jerusalem
,
Chrysostom
;
Cyril
Alexandria
,
Gregory
Nysse
,
Hesychius
,
Gaudencius
,
Epiphany
,
Damascen
That
what
we
see
on
the
Altar
is
Bread
and
Wine
,
creatures
and
fruits
of
the
Earth
;
that
they
are
signs
and
mystical
symbols
of
the
Body
and
Blood
of
Jesus
Christ
;
that
these
symbols
leave
not
their
own
nature
,
but
remain
in
their
first
substance
;
that
our
Saviour
Christ
has
honored
them
with
the
name
of
his
Body
and
Blood
,
not
in
changing
their
nature
,
but
in
adding
grace
to
their
nature
;
that
Jesus
Christ
as
he
is
God
is
every
where
,
but
as
Man
is
in
Heaven
;
that
his
Body
must
be
in
one
place
;
that
when
his
Flesh
was
on
Earth
it
was
not
in
Heaven
,
and
that
being
now
in
Heaven
,
it
is
not
certainly
upon
Earth
;
that
the
Bread
is
not
properly
his
Body
,
nor
the
Wine
his
Blood
,
but
so
call'd
,
inasmuch
as
they
contain
the
mystery
of
'em
;
that
our
Saviour
has
made
an
exchange
of
names
,
having
given
to
his
Body
the
name
of
Symbol
;
that
he
has
called
the
Bread
his
Body
,
to
the
end
we
might
know
that
he
whose
Body
the
Prophet
had
anciently
figured
by
Bread
,
has
now
given
to
Bread
the
figure
of
his
Body
.
That
there
being
two
sorts
of
doubts
,
the
one
in
which
a
man
understands
and
conceives
a
thing
,
but
knows
not
whether
it
be
or
be
not
,
whether
't
is
possible
or
impossible
;
as
when
a
man
doubts
whether
Beasts
think
,
whether
our
blood
circulates
in
the
body
;
others
wherein
a
man
knows
not
what
makes
the
doubt
;
as
when
one
doubts
of
the
causes
of
the
flux
and
reflux
of
the
Sea
,
or
of
the
sense
of
a
passage
of
Scripture
,
when
the
sense
which
appears
is
false
,
and
yet
a
man
sees
no
other
:
there
is
this
difference
between
these
two
ways
of
doubting
that
in
the
first
,
there
's
no
need
to
have
the
thing
explained
to
us
,
't
is
sufficient
we
have
proofs
given
us
of
it
.
But
the
second
which
includes
an
ignorance
of
the
manner
,
necessarily
requires
an
explication
.
That
the
doubt
or
ignorance
which
Mr.
attributes
to
three
of
the
ranks
,
which
compose
his
system
,
is
of
this
second
kind
,
that
is
to
say
one
of
these
doubts
which
have
need
of
information
and
explication
of
the
manner
of
the
thing
,
being
the
persons
in
question
were
offended
at
the
inconsistency
of
these
terms
,
Bread
and
Body
,
and
knew
not
how
it
could
be
true
,
that
the
Bread
was
the
Body
of
Jesus
Christ
,
or
chang'd
into
the
Body
of
Jesus
Christ
;
so
that
their
ignorance
could
not
be
cured
,
but
by
shewing
'em
the
manner
in
which
the
Bread
might
be
the
Body
of
Jesus
Christ
,
to
wit
,
in
Figure
aed
Virtue
.
In
the
mean
time
the
doubt
against
which
the
Fathers
have
pretended
to
fortifie
the
Faithful
is
removed
by
the
same
Fathers
by
confirming
and
several
times
repeating
that
the
Eucharist
is
the
Body
of
Jesus
Christ
without
the
addition
of
an
explication
of
Figure
,
or
Virtue
.
Whence
it
follows
,
that
the
doubt
they
would
take
away
is
not
in
any
wise
that
which
Mr.
attributes
to
three
of
his
ranks
.
For
his
doubt
requires
not
proofs
but
illustrations
,
that
is
to
say
,
the
question
is
not
to
prove
the
Eucharist
to
be
the
Body
of
Jesus
Christ
,
but
to
explain
in
what
sense
this
is
true
.
Now
in
all
the
passages
of
the
Fathers
wherein
they
mention
a
doubt
,
they
are
only
solicitous
to
prove
that
the
Eucharist
is
the
Body
of
Jesus
Christ
,
without
any
elucidation
,
and
they
prove
it
by
these
words
,
or
by
these
or
by
the
divers
examples
of
the
Power
of
God
,
the
Creation
of
the
world
,
the
Miracles
of
the
Prophets
,
and
by
that
of
the
Incarnation
.
Who
will
doubt
Jerusalem
,
and
say
,
't
is
not
his
Blood
?
You
will
tell
me
,
perhaps
,
De
Initiatis
,
I
see
quite
another
thing
,
how
will
you
persuade
me
I
receive
the
Body
of
Jesus
Christ
.
Nicolas
Methoniensis
Against
those
that
doubt
and
say
the
Consecrated
Bread
and
Wine
are
not
the
Body
and
Blood
of
our
Lord
Jesus
Christ
.
Perhaps
,
you
doubt
,
and
do
not
believe
,
because
you
see
not
Flesh
and
Blood
,
but
Bread
and
Wine
.
How
can
he
give
us
his
flesh
to
eat
?
Verily
,
verly
if
you
eat
not
the
Flesh
of
the
Son
of
man
and
drink
his
Blood
,
you
will
have
no
life
in
you
,
Nicodemus
,
How
can
a
man
be
born
when
he
is
old
;
can
he
enter
again
into
his
Mothers
womb
and
be
born
?
Verily
,
verily
,
I
say
unto
you
,
unless
a
man
be
born
of
Water
and
of
the
Spirit
,
he
cannot
enter
into
the
Kingdom
of
God
.
can
this
be
,
for
I
know
not
a
man
?
The
Holy
Spirit
,
shall
come
upon
thee
,
and
the
virtue
of
the
most
high
shall
overshadow
thee
;
therefore
also
that
holy
thing
which
shall
be
born
of
thee
,
shall
be
called
the
Son
of
God
.
how
the
Bread
is
,
or
is
made
the
Body
of
Jesus
Christ
?
How
is
the
Bread
his
Body
,
and
the
Wine
his
Blood
?
)
My
Brethren
,
these
things
are
called
Sacraments
,
because
that
which
we
see
is
one
thing
,
and
that
which
we
hear
another
;
what
we
see
has
corporeal
species
,
but
what
we
hear
has
a
spiritual
fruit
.
the
type
of
Bread
of
the
type
of
Wine
De
Initiatis
't
is
the
Sacrament
of
the
Flesh
of
Jesus
Christ
.
That
the
Bread
is
the
figure
of
the
Body
of
Jesus
Christ
.
Chrysostom
the
intelligible
or
spiritual
things
the
virtue
of
the
Mystery
,
and
spiritual
understanding
of
it
.
that
at
the
hearing
of
these
propositions
the
Bread
is
the
Body
of
Jesus
Christ
,
the
Bread
is
chang'd
into
the
Body
of
Jesus
Christ
,
the
Bread
is
made
the
Body
of
Jesus
Christ
,
proceeded
immediately
to
their
true
and
natural
sense
,
without
perplexity
or
difficulty
,
and
without
considering
the
inconsistency
of
the
terms
,
very
well
understanding
that
the
Bread
remaining
Bread
is
consecrated
to
be
to
us
a
Sacrament
which
imparts
to
us
our
Lords
Body
,
and
these
had
a
more
clear
and
distinct
knowledg
of
the
truth
,
and
an
apprehension
better
fitted
to
understand
the
style
and
common
expressions
of
the
Church
.
By
the
example
of
this
infinite
number
of
Christians
which
were
found
to
hold
in
the
beginning
of
the
11th
.
Century
the
belief
of
the
Real
Presence
,
and
who
had
taken
up
this
Faith
from
the
same
expressions
of
the
Fathers
which
ever
rung
in
the
ears
of
the
Faithful
of
the
first
eight
Centuries
;
whence
it
without
doubt
follows
that
these
expressions
which
have
persuaded
the
whole
world
into
the
belief
of
the
Real
Presence
,
might
well
give
the
idea
of
it
to
those
which
preceded
them
.
they
offer
to
the
mind
that
which
one
would
have
it
understand
,
and
shew
it
at
the
same
time
the
image
by
which
one
represents
it
.
Thus
this
expression
of
Scripture
,
puts
us
upon
thinking
that
Jesus
Christ
is
compared
to
a
Lion
by
reason
of
his
strength
;
so
that
the
word
Lion
forms
at
the
same
instant
in
the
mind
two
ideas
,
that
of
the
strength
of
Christ
which
is
the
natural
idea
of
the
thing
conceiv'd
as
true
,
and
which
the
Scripture
would
signifie
,
and
the
idea
of
a
Lion
which
is
the
natural
idea
of
the
Word
,
but
which
is
only
the
resemblance
of
the
truth
which
the
Scripture
would
make
us
conceive
.
It
is
easie
,
to
conclude
hence
that
when
a
man
should
take
all
the
words
of
the
Fathers
which
express
the
Real
Presence
for
metaphorical
ones
,
when
one
shall
give
'em
all
the
senses
which
the
Ministers
give
them
,
and
suppose
that
the
Faithful
of
the
fifth
Rank
were
all
of
'em
born
every
whit
as
metaphorical
as
was
after
he
had
corrupted
his
judgment
by
vain
wranglings
for
thirty
years
space
,
when
we
should
grant
they
had
all
an
infused
knowledg
of
'em
,
and
had
'em
also
as
present
as
the
first
Principles
,
they
could
not
but
see
the
Real
Presence
in
the
expressions
of
the
Fathers
,
either
as
the
true
idea
which
they
would
mark
,
or
as
the
image
of
this
idea
,
but
an
image
so
lively
and
sensible
,
and
denoted
by
such
a
great
number
of
expressions
,
that
't
is
impossible
but
their
mind
must
have
been
touch'd
with
'em
.
Who
conceiv'd
a
literal
sense
in
the
passages
produc'd
by
the
Catholicks
.
seem
in
no
wise
to
admit
the
sense
of
the
Protestants
.
Daillé
,
That
the
Bread
changes
its
nature
,
and
becomes
by
the
Almighty
Power
of
God
the
Flesh
of
the
Word
,
Nysse
,
Anastasius
Sinaite
Corpus
,
Corpus
Domini
,
Corpus
Christi
,
It
is
true
that
the
custom
of
employing
some
terms
in
a
metaphorical
use
does
sometimes
in
such
a
manner
obscure
the
double
idea
,
that
the
mind
feels
no
more
than
the
impression
of
the
thing
signifi'd
and
conceiv'd
as
true
.
that
this
does
not
contradict
the
rule
which
the
Author
of
the
Perpetuity
had
proposed
,
because
he
spake
only
of
terms
which
were
really
metaphorical
,
and
not
of
equivocal
terms
,
such
as
those
are
wherein
the
double
idea
is
not
felt
.
Corpus
,
Corpus
Domini
,
Corpus
Christi
,
Corpus
,
Corpus
Domini
,
Corpus
Christi
,
The
Stone
was
Christ
,
The
King
is
the
head
of
Gold
,
The
seven
stalks
are
the
seven
years
.
Stone
,
Christ
,
was
The
Bread
is
the
Body
of
Jesus
Christ
,
the
Bread
is
made
the
Body
of
Jesus
Christ
,
the
Bread
is
chang'd
into
the
Body
of
Jesus
Christ
,
the
Body
of
Jesus
Christ
enters
into
us
,
we
receive
the
Body
of
Jesus
Christ
,
the
Body
of
Jesus
Christ
enter
and
receive
What
ye
see
is
Bread
and
Wine
,
which
your
eyes
likewise
tell
you
,
but
the
instruction
which
your
Faith
demands
is
,
that
the
Bread
is
the
Body
of
Jesus
Christ
,
and
the
Cup
,
or
that
which
is
in
the
Cup
his
Blood
.
This
is
said
in
a
few
words
,
and
perhaps
this
little
is
sufficient
to
Faith
,
but
Faith
desires
to
be
instructed
;
for
the
Prophet
says
,
If
ye
do
,
not
believe
,
how
will
you
understand
?
Ye
may
reply
,
seeing
you
have
commanded
us
to
believe
,
explain
to
us
what
that
is
,
to
the
end
we
may
understand
it
.
that
a
Mystery
or
Sacrament
is
when
we
see
a
thing
,
and
understand
and
believe
another
,
who
knew
that
the
Bread
and
Wine
of
the
Eucharist
are
signs
,
images
,
figures
,
memorials
,
representations
,
resemblances
,
pictures
of
the
Body
and
Blood
of
Jesus
Christ
,
that
the
Bread
and
Wine
are
to
us
instead
of
the
Body
and
Blood
,
that
Jesus
Christ
is
signified
and
communicated
to
us
by
means
of
these
symbols
,
and
that
in
partaking
of
this
visible
Bread
we
spiritually
eat
our
Lords
Flesh
,
that
the
signs
take
commonly
the
names
of
the
things
which
they
represent
,
that
the
Sacraments
are
called
after
the
name
of
the
things
themselves
,
that
our
Saviour
did
not
scruple
to
say
,
This
is
my
Body
,
when
he
gave
the
sign
of
his
Body
,
that
he
made
Bread
his
Body
in
saying
,
This
is
my
Body
,
that
is
to
say
,
the
figure
of
my
Body
,
that
we
must
distinguish
between
the
Bread
of
our
Lord
,
and
the
Bread
which
is
the
Lord
himself
,
that
the
consecrated
Bread
is
honored
with
the
name
of
our
Lords
Body
,
altho
the
nature
of
Bread
remains
,
that
the
nature
or
substance
of
Bread
ceases
not
to
be
,
and
that
that
which
we
celebrate
is
the
image
or
resemblance
of
the
Body
and
Blood
of
Jesus
Christ
,
that
the
humanity
of
Jesus
Christ
is
local
,
absent
from
Heaven
when
on
the
Earth
,
and
left
the
Earth
when
it
ascended
up
into
Heaven
,
that
to
eat
the
Flesh
of
Jesus
Christ
is
to
believe
in
him
,
that
this
locution
is
figurative
,
and
must
not
be
taken
according
to
the
letter
,
signifying
we
must
communicate
of
our
Lords
Passion
,
and
call
to
remembrance
that
his
Flesh
has
been
Crucified
for
us
.
That
the
Bread
is
the
Body
of
Jesus
Christ
,
that
't
is
made
the
Body
of
Jesus
Christ
,
changed
into
the
Body
of
Jesus
Christ
,
that
the
Body
of
Jesus
Christ
enters
into
us
,
that
we
are
refresh'd
with
his
Blood
,
and
nourish'd
with
his
Flesh
,
millions
of
times
at
the
gate
of
the
hearts
of
all
the
Faithful
?
the
deafness
of
my
ears
You
have
commanded
us
to
believe
,
explain
to
us
then
,
how
the
Bread
is
the
Body
of
Jesus
Christ
,
to
the
end
we
may
understand
it
.
in
reality
of
nature
,
and
not
by
a
simple
consent
of
will
:
dwells
in
us
naturally
naturally
.
Naturally
that
is
to
say
,
really
.
that
is
to
say
,
really
,
naturally
,
that
is
to
say
,
really
,
Hilary
De
Trinitate
we
are
in
the
right
Corpus
Christi
must
necessarily
The
impossibility
of
the
pretended
Change
of
the
Churches
Belief
in
the
Mystery
of
the
Eucharist
.
Particular
Debates
De
Bauné
that
in
this
latter
I
only
encounter
with
a
particular
person
.
The
question
is
not
t'
examine
whether
the
Church
could
change
her
belief
,
and
how
this
change
could
happen
;
for
this
is
a
going
about
the
bust
,
and
running
upon
whimsies
.
The
question
is
only
to
enquire
whether
this
pretended
change
has
effectually
hapned
.
The
Machins
of
Abridgment
The
Machins
of
Preparation
The
Machins
of
Mollifications
The
Machins
of
Execution
The
Machins
of
Forgetfulness
That
the
question
is
not
of
the
whole
world
,
but
of
the
West
,
That
is
to
say
I
will
not
have
the
question
concern
it
,
I
will
not
take
the
trouble
t'
explain
how
the
Doctrin
of
the
Real
Presence
and
Transubstantiation
has
introduc'd
it self
into
the
East
,
into
the
Patriarchats
of
into
the
Churches
of
the
I
do
not
care
to
trouble
my self
with
guessing
how
it
has
penetrated
into
and
the
'T
is
better
to
say
,
't
is
not
there
,
this
is
sooner
done
;
and
by
this
means
I
shall
free
my self
out
of
a
great
perplexity
.
But
,
will
give
us
I
hope
leave
to
tell
him
,
that
he
is
a
man
and
not
God
;
so
that
neither
his
words
nor
his
will
are
always
effectual
.
He
would
not
have
the
Doctrin
of
the
Real
Presence
to
be
in
all
these
great
Provinces
.
But
it
is
there
,
and
will
be
maugre
him
.
The
matter
depends
not
on
him
,
and
we
have
demonstrated
it
by
proofs
which
I
hope
he
will
not
question
.
The
question
concerns
not
all
those
in
the
West
,
who
profess
themselves
Christians
,
but
only
one
party
that
have
grown
prevalent
,
and
endeavoured
to
get
the
Pulpits
to
themselves
,
thereby
to
become
Rulers
over
the
whole
Church
.
Did
ever
any
body
affirm
that
the
common
people
of
the
11th
.
Century
held
not
the
Real
Presence
,
and
had
only
a
confused
knowledg
of
this
Mystery
?
'T
is
sufficient
we
tell
him
Perpetuity
,
that
this
change
cannot
be
attributed
to
the
first
fifty
years
of
this
Century
,
seeing
't
is
incredible
that
the
Faithful
of
the
whole
Earth
having
been
instructed
in
the
distinct
belief
of
the
Real
Absence
,
should
have
embraced
an
Opinion
quite
contrary
in
condemning
their
first
sentiments
,
and
without
this
change
's
having
made
any
noise
.
that
the
question
concerned
not
a
change
begun
,
and
finished
in
the
10th
.
Century
,
but
the
progress
of
a
change
begun
eighty
two
years
before
the
10th
.
Century
,
and
finished
by
the
Popes
towards
the
end
of
the
11th
.
our
Debate
was
not
about
all
those
in
the
West
that
professed
themselves
Christians
,
but
only
about
one
party
that
strengthned
themselves
,
and
endeavour'd
to
become
masters
of
the
Pulpit
,
that
they
might
afterwards
be
masters
of
the
whole
Church
.
Is
there
any
one
that
affirms
the
common
people
of
the
11th
.
Century
held
not
the
Real
Presence
,
and
had
only
a
confus'd
knowledg
of
this
Mystery
?
No
,
himself
acknowledges
the
contrary
in
calling
this
Doctrin
the
Opinion
of
the
people
,
and
in
maintaining
the
Church
was
perished
.
of
the
Body
and
Blood
of
Christ
,
the
true
Flesh
and
Blood
of
Jesus
Christ
,
born
of
the
Virgin
.
the
true
Flesh
,
and
the
true
Blood
of
Jesus
Christ
,
Has
any
body
charged
this
testimony
to
be
false
?
Arnaud
,
No
;
there
's
no
one
but
Mr.
who
does
it
six
hundred
years
after
without
any
ground
.
DOES
Reason
shew
that
in
this
point
,
the
Faith
of
the
Pastors
was
not
that
of
the
People
?
it
proves
the
quite
contrary
,
it
being
incredible
that
Ministers
who
are
persuaded
of
the
truth
of
the
Real
Presence
should
not
take
care
t'
instruct
them
in
it
,
whom
they
exhorted
to
receive
the
Communion
,
to
whom
they
ought
to
judg
this
belief
to
be
absolutely
necessary
to
make
them
avoid
the
unworthy
Communions
.
IS
this
a
sufficient
reason
to
shew
that
the
people
were
not
persuaded
of
the
Real
Presence
,
because
some
Historians
who
tell
us
that
troubled
the
Church
by
a
new
Heresie
,
do
at
the
same
time
likewise
inform
us
that
he
perverted
several
persons
with
his
novelties
?
Machins
of
Preparations
In
this
dark
Age
,
that
is
to
say
in
the
10th
.
the
distinct
knowledg
of
the
true
Doctrin
was
lost
,
not
only
in
reference
to
the
Sacrament
,
but
almost
all
other
Points
of
the
Christian
Religion
.
The
first
light
which
was
taken
from
the
people
to
keep
'em
in
ignorance
was
God's
Word
.
The
second
was
the
clear
and
solid
Expositions
of
the
Writings
of
the
Holy
Fathers
in
reference
to
the
Sacrament
.
The
third
,
the
knowledg
of
other
Mysteries
of
Christianity
which
might
strengthen
mens
minds
,
and
encourage
their
zeal
for
the
truth
.
The
fourth
was
suffering
natural
reason
to
decay
and
fall
into
a
kind
of
languishment
.
And
as
to
their
senses
they
had
open
War
declar'd
against
'em
.
The
Machins
of
Preparation
Examin'd
with
offering
things
without
any
foundation
,
proof
,
or
reason
.
Guitmond
,
Verner
Rollevink
,
Marc
Antony
Sabellic
,
John
Stella
,
Polydor
Virgil
,
Elfric
Canterbury
,
Edgar
England
,
Genebrard
,
Bellarmin
,
Baronius
,
Nicolas
Vignier
,
That
the
truths
of
Religion
were
vanish'd
away
in
this
Age
from
men
.
That
therein
was
a
total
neglect
of
all
ingenious
Arts.
That
all
persons
in
general
so
greatly
indulged
'emselves
in
idleness
,
that
all
kinds
of
Virtues
seem'd
to
be
laid
asleep
with
'em
.
That
the
Monks
and
Priests
minded
only
th'
enriching
'emselves
.
That
the
Bishops
and
Priests
neglected
the
reading
of
the
Holy
Scriptures
,
and
instructing
the
people
out
of
'em
.
That
the
Church-men
spent
their
lives
in
Debauches
,
Drunkenness
,
and
Vncleanness
.
That
't
was
an
unhappy
Age
,
an
Age
void
of
excelling
men
either
in
Wit
or
Learning
.
That
there
were
no
famous
Writers
in
it
,
nor
Councils
,
nor
Popes
that
took
care
of
any
thing
.
That
Barbarism
and
ignorance
of
Learning
and
Sciences
either
Divine
or
Human
reigned
more
in
it
than
in
the
former
Ages
.
That
't
was
an
iron
and
leaden
Age
,
an
obscure
and
dark
Age.
That
't
was
an
Age
of
Darkness
and
Ignorance
,
wherein
excepting
some
few
Historians
,
there
were
no
famous
Writers
on
the
Mysteries
of
Faith
.
That
I
offer
things
without
any
ground
,
proof
,
or
reason
,
things
which
I
know
to
be
false
,
and
mere
imaginations
.
HE
says
that
the
distinct
knowledg
of
almost
all
the
other
Mysteries
but
that
of
the
Eucharist
was
lost
in
the
10th
.
Age.
Now
he
knows
the
contrary
of
this
,
and
is
persuaded
of
it
,
seeing
that
as
to
the
common
Mysteries
,
and
such
as
are
believed
by
both
Parties
,
and
contained
in
the
ancient
Symbol
,
it
cannot
be
said
they
of
the
10th
.
Age
were
ignorant
of
'em
;
and
yet
as
to
the
points
controverted
between
the
Calvinists
,
and
the
Roman
Church
,
excepting
that
of
the
Eucharist
,
all
the
Ministers
his
Brethren
do
frankly
acknowledg
,
that
long
before
the
9th
.
and
10th
.
Century
the
whole
Church
believed
what
the
Roman
Church
does
believe
at
present
of
'em
.
Let
him
tell
us
then
what
are
these
truths
of
Faith
,
the
distinct
knowledg
of
which
were
lost
in
the
10th
.
Century
.
They
were
not
ignorant
of
the
Mysteries
contain'd
in
the
ancient
Symbols
,
they
had
then
a
distinct
knowledg
of
'em
.
distinct
knowledg
the
Pastors
grew
careless
of
instructing
the
People
,
and
the
People
likewise
of
informing
themselves
in
matters
of
Religion
;
that
there
were
few
persons
that
applied
themselves
to
the
meditating
on
the
Christian
Mysteries
;
that
the
Pastors
extremely
neglected
th'
instructing
of
the
People
,
and
that
the
People
grew
as
careless
as
they
in
matters
of
their
salvation
.
Did
they
leave
off
reading
the
Holy
Scripture
in
the
Churches
and
Cloisters
?
Did
they
give
over
explaining
of
it
to
the
People
and
teaching
it
in
the
Schools
?
Do
not
the
writings
of
those
Authors
which
we
have
that
lived
in
that
Century
,
such
as
those
of
S.
Bishop
of
make
it
appear
that
the
Scriptures
and
Fathers
were
studied
.
Why
does
he
say
that
the
people
had
concealed
from
'em
the
clear
and
solid
expositions
of
the
Fathers
.
Was
not
the
Eucharist
therein
called
the
Sacrament
of
the
Body
of
Jesus
Christ
,
the
Mystery
of
the
Body
of
Jesus
Christ
,
Bread
and
Wine
?
'T
IS
false
that
in
this
Age
open
War
was
denounced
against
the
senses
.
that
this
confused
knowledg
which
I
attribute
to
the
10th
.
Century
,
is
but
a
mere
empty
sound
,
whose
sense
I
my self
do
not
understand
.
In
searching
his
Book
,
in
what
sense
he
took
it
,
I
found
that
confused
knowledg
and
distinct
knowledg
are
one
and
the
same
thing
in
his
language
,
which
is
to
say
,
that
the
knowledg
which
he
calls
confused
is
every
whit
as
clear
as
that
which
he
calls
distinct
.
that
they
taught
therein
the
Sacrament
to
be
Bread
and
Wine
,
that
this
Bread
and
Wine
were
the
signs
and
Figures
of
the
Body
of
Jesus
Christ
,
that
they
lost
not
their
natural
substance
,
but
were
called
the
Body
and
Blood
of
Christ
,
because
they
were
the
Sacraments
of
'em
.
That
the
Mystery
of
the
Eucharist
has
been
always
popular
in
the
outward
form
of
its
celebration
,
and
in
the
general
acts
which
Christians
ought
to
perform
in
it
.
To
take
Bread
,
to
drink
Wine
in
remembrance
of
the
Death
and
Resurrection
of
Jesus
Christ
our
Lord
,
to
receive
these
things
with
a
religious
frame
of
mind
as
a
great
Sacrament
which
the
Lord
has
ordained
,
to
raise
up
ones
Faith
to
the
Body
and
Blood
of
our
Saviour
,
to
find
therein
the
consolation
of
our
Souls
;
this
without
doubt
is
popular
.
It
is
popular
to
hearken
to
the
testimony
of
sense
which
tells
us
that
't
is
Bread
,
and
yet
to
hear
that
't
is
the
Body
of
Christ
,
the
Sacrament
of
the
Body
of
Christ
,
its
pledg
,
its
memorial
.
It
is
popular
to
know
that
Jesus
Christ
is
in
Heaven
,
and
that
from
thence
he
shall
come
to
judg
both
the
quick
and
dead
.
That
the
Bread
and
Wine
lose
not
their
natural
substance
.
That
they
are
called
the
Body
and
Blood
of
Jesus
Christ
,
because
they
are
the
Sacraments
of
'em
,
The
Bread
is
the
Body
of
Jesus
Christ
,
it
is
changed
into
the
Body
of
Jesus
Christ
.
that
the
change
which
happens
in
the
Eucharist
is
not
a
change
of
Nature
,
but
an
addition
of
Grace
to
Nature
;
that
Jesus
Christ
,
as
to
his
human
Body
,
or
human
Nature
,
is
so
in
Heaven
that
he
is
no
more
on
Earth
;
that
the
manducation
of
the
Body
of
Jesus
Christ
is
spiritual
and
mystical
;
that
we
must
not
understand
it
literally
,
it
being
a
figurative
expression
;
that
the
Sacrament
and
the
verity
represented
by
the
Sacrament
are
two
distinct
things
:
Perpetuity
,
That
Error
does
not
insinuate
it self
by
way
of
opposition
,
or
a
formal
contradiction
of
the
truth
,
but
by
way
of
addition
,
explication
,
and
confirmation
,
and
that
it
endeavours
to
ally
it self
with
the
ancient
Faith
to
prevent
its
immediate
opposition
.
Machins
of
Mollification
The
inventions
of
Mr.
usually
attended
with
very
considerable
defects
.
'T
IS
false
that
Paschasus
did
not
teach
his
Doctrin
,
by
expresly
condemning
those
that
were
of
a
contrary
Opinion
.
That
all
the
Faithful
ought
to
understand
the
Sacrament
of
our
Lords
Body
and
Blood
,
which
is
every
day
celebrated
in
the
Church
,
and
what
they
ought
to
believe
and
know
of
it
.
That
we
must
seek
the
virtue
of
it
,
and
instruct
our
Faith
under
the
Discipline
of
Jesus
Christ
,
lest
we
be
esteem'd
unworthy
,
if
we
do
not
discern
it
enough
,
not
understanding
what
is
the
dignity
,
and
the
virtue
of
the
mystical
Body
and
Blood
of
our
Saviour
.
I
am
informed
that
I
have
moved
several
to
understand
this
mystery
,
has
wrote
these
things
,
and
several
others
to
learn
us
the
reverence
we
owe
to
this
mystery
,
and
make
us
know
the
majesty
of
it
:
and
if
those
who
pretend
to
be
knowing
would
take
the
pains
to
read
his
Book
,
they
will
find
such
great
things
in
it
,
as
will
make
'em
acknowledg
they
understood
little
of
this
mystery
before
.
IT
is
not
possible
Arnaud
,
that
a
Doctrin
should
be
approv'd
of
immediately
by
all
those
to
whom
it
was
proposed
.
There
must
certainly
be
some
who
reject
it
,
and
warn
others
against
it
.
IN
fine
Arnaud
,
this
means
will
not
serve
the
end
for
which
designs
it
,
which
is
to
hinder
men
from
rising
up
against
this
Doctrin
,
and
make
the
change
insensible
to
those
which
suffered
it
.
Arnaud
,
others
must
be
surpriz'd
in
a
contrary
manner
,
they
must
needs
deride
the
absurdity
of
this
new
Doctrin
.
They
must
be
astonish'd
at
the
boldness
of
and
his
Disciples
proposing
of
it
as
the
Faith
of
the
Church
.
They
must
be
mightily
offended
at
their
being
accused
of
ignorance
,
and
infidelity
for
not
believing
that
which
no
Body
ever
did
believe
.
John
Scot
,
Raban
Machins
of
Mollification
the
noise
there
was
no
Dispute
in
the
10th
.
Century
,
I
think
we
had
best
leave
him
to
his
choice
,
and
that
by
choosing
one
of
these
chimerical
means
,
he
may
acknowledg
he
has
rashly
and
falsly
offer'd
the
other
.
The
means
that
they
proposed
the
Doctrin
of
the
Real
Presence
to
so
many
persons
that
never
heard
of
it
,
or
had
an
aversation
to
it
,
and
that
they
have
been
persuaded
immediately
,
so
that
they
made
no
resistance
.
The
means
likewise
that
so
many
Disputes
should
produce
no
Writings
,
that
the
Paschasits
should
publish
nothing
to
satisfie
the
doubts
proposed
to
'em
.
That
the
Bertramits
in
rejecting
the
Doctrin
of
the
Real
Presence
should
never
publish
the
reasons
for
it
.
John
Scot
Remacle
?
We
do
not
see
,
Arnaud
,
in
any
of
these
lives
that
either
of
'em
busied
himself
to
instruct
the
people
in
the
Doctrin
of
the
Real
Presence
,
and
to
refute
the
contrary
opinion
.
Canterbury
,
That
he
confirm'd
several
in
the
Faith
that
doubted
of
the
truth
of
our
Lords
Body
,
having
shewed
them
by
a
miracle
,
the
Bread
of
the
Altar
changed
into
Flesh
,
and
the
Wine
of
the
Chalice
changed
into
Blood
.
John
Scot
That
the
mixture
of
the
two
Doctrines
which
Mr.
is
obliged
to
admit
in
the
10th
.
Century
,
is
a
thing
the
most
contrary
imaginable
to
common
sense
.
that
as
we
consider
two
things
in
the
same
creature
,
as
for
instance
in
the
water
of
Baptism
,
the
one
that
it
is
naturally
true
't
is
corruptible
Water
;
and
th'
other
that
according
to
the
spiritual
mystery
,
it
has
a
saving
virtue
;
so
likewise
if
we
consider
th'
Eucharist
according
to
our
natural
understanding
,
we
see
it
to
be
a
corporeal
and
elementary
creature
;
but
if
we
regard
the
spiritual
virtue
,
then
we
understand
there
is
life
in
it
,
and
that
't
will
give
immortality
to
those
that
shall
partake
of
it
with
Faith
.
That
there
is
a
great
deal
of
difference
between
the
invisible
virtue
of
this
holy
Eucharist
,
and
the
visible
species
of
nature
;
that
in
respect
of
its
nature
it
is
corruptible
Bread
,
and
corruptible
Wine
,
and
that
by
the
virtue
of
the
Divine
Word
it
is
truly
the
Body
and
Blood
of
Christ
,
yet
not
corporeally
,
but
spiritually
.
That
there
is
a
great
deal
of
difference
between
this
Body
in
which
Jesus
Christ
has
suffered
,
and
that
Body
which
is
Consecrated
in
the
Eucharist
:
For
the
Body
with
which
our
Saviour
has
suffered
was
born
of
the
Virgin
,
has
Blood
,
Bones
,
Skin
,
Sinews
,
and
is
indued
with
a
reasonable
Soul
.
But
his
spiritual
Body
which
we
call
the
Eucharist
is
composed
of
several
grains
,
without
Blood
,
Bones
,
Members
,
and
Soul
;
and
therefore
we
must
not
understand
any
thing
of
it
corporeally
,
but
spiritually
.
The
heavenly
food
with
which
the
Jews
were
nourished
by
the
space
of
forty
years
,
and
the
Water
which
ran
from
the
Rock
,
represented
the
Body
and
Blood
of
Jesus
Christ
,
which
we
now
every
day
offer
in
the
Church
.
They
were
the
same
things
which
we
offer
at
this
day
,
not
corporeally
,
but
spiritually
.
We
have
already
told
you
that
our
Saviour
Christ
before
his
Passion
Consecrated
Bread
and
Wine
to
be
his
Eucharist
,
and
said
,
This
is
my
Body
and
Blood
.
He
had
not
yet
suffered
,
and
yet
he
changed
by
his
invisible
virtue
this
Bread
into
his
own
Body
,
and
this
Wine
into
his
own
Blood
,
in
the
same
manner
as
he
had
already
done
in
the
Wilderness
before
he
was
incarnate
,
when
he
changed
the
heavenly
Manna
into
his
Flesh
,
and
the
Water
which
ran
from
the
Rock
into
his
own
Blood
.
He
that
eats
my
Flesh
and
drinks
my
Blood
has
Eternal
Life
.
He
does
not
command
us
to
eat
that
Body
which
he
assum'd
,
nor
drink
that
Blood
which
he
spilt
for
us
,
but
by
this
he
means
the
holy
Eucharist
,
which
is
spiritually
his
Body
and
Blood
,
which
whosoever
shall
taste
with
a
pure
heart
shall
live
eternally
.
Vnder
the
ancient
Law
the
Faithful
offered
to
God
several
Sacrifices
,
which
signified
the
Body
of
Jesus
Christ
to
come
;
this
Body
I
say
which
he
offered
to
God
his
Father
as
a
Sacrifice
for
our
Sins
.
But
this
Eucharist
which
we
now
Consecrate
on
Gods
Altar
is
the
Commemoration
of
the
Body
of
Jesus
Christ
offered
for
us
,
and
Blood
shed
for
us
,
according
as
he
himself
has
commanded
,
saying
,
Do
this
in
remembrance
of
me
.
That
the
Eucharist
is
not
the
Body
of
Jesus
Christ
corporally
,
but
spiritually
;
not
the
Body
in
which
Jesus
Christ
has
suffered
,
but
the
Body
in
which
he
spake
the
night
before
his
Passion
,
when
he
Consecrated
the
Bread
and
Wine
,
and
said
of
the
Consecrated
Bread
,
This
is
my
Body
,
and
of
the
Consecrated
Wine
,
This
is
my
Blood
,
which
is
shed
for
many
for
the
remission
of
sins
.
—
The
Lord
who
before
his
Passion
Consecrated
the
Eucharist
,
and
said
,
the
Bread
was
his
Body
,
and
the
Wine
truly
his
Blood
,
does
himself
every
day
Consecrate
by
the
hands
of
the
Priest
the
Bread
into
his
Body
,
and
the
Wine
into
his
Blood
,
by
a
spiritual
mystery
,
as
we
find
it
written
.
This
enlivening
Bread
is
not
in
any
sort
the
same
Body
in
which
our
Lord
suffered
,
and
the
Consecrated
Wine
is
not
the
Blood
of
our
Lord
,
which
was
shed
as
to
the
corporeal
matter
,
but
it
is
as
to
the
spiritual
.
The
Bread
was
his
Body
,
and
the
Wine
his
Blood
,
as
the
Bread
of
Heaven
which
we
call
the
Manna
with
which
the
people
of
God
were
nourished
during
forty
years
,
and
the
water
which
ran
from
the
Rock
in
the
Desart
was
his
Blood
,
as
says
the
Apostle
in
one
of
his
Epistles
,
they
ate
of
the
same
spiritual
food
,
and
drank
of
the
same
spiritual
drink
.
The
Apostle
does
not
say
corporally
but
spiritually
.
For
Jesus
Christ
was
not
then
born
,
nor
his
Blood
spilt
,
when
the
people
ate
of
this
food
,
and
drank
of
this
Rock
.
This
Sacrifice
is
not
the
Body
of
Jesus
Christ
wherein
he
suffered
,
nor
his
Blood
which
was
shed
for
us
;
but
it
is
made
spiritually
his
Body
and
Blood
,
as
the
Manna
which
fell
from
Heaven
,
and
the
water
which
gushed
out
of
the
Rock
,
according
to
the
saying
of
S.
I
will
not
have
you
Brethren
to
be
ignorant
,
that
our
Fathers
have
been
all
under
a
Cloud
,
and
pass'd
the
Sea
,
and
all
of
'em
baptiz'd
by
in
the
Cloud
and
in
the
Sea
,
and
that
they
have
all
eaten
the
same
spiritual
food
,
and
drank
the
same
spiritual
drink
;
for
they
drank
out
of
the
spiritual
Rock
which
followed
them
.
Now
this
Rock
was
Christ
:
and
therefore
the
Psalmist
says
,
he
gave
them
the
Bread
of
Heaven
,
Man
has
eaten
the
Angels
food
.
We
likewise
without
doubt
eat
the
Bread
of
Angels
,
and
drink
of
this
Rock
which
signifies
Christ
,
every
time
we
approach
with
Faith
to
the
Sacrifice
of
the
Body
and
Blood
of
Jesus
Christ
.
That
Jesus
Christ
brake
the
Bread
to
represent
the
fraction
of
his
Body
,
that
he
bless'd
the
Bread
and
brake
it
,
because
it
pleased
him
so
to
submit
the
human
nature
which
he
had
taken
to
death
,
that
he
has
also
added
that
he
had
in
it
a
treasure
of
Divine
immortality
.
—
And
because
Bread
strengthens
the
body
,
and
the
Wine
begets
blood
in
the
flesh
,
therefore
the
Bread
relates
mystically
to
the
Body
,
and
the
Wine
to
the
Blood
.
That
he
produc'd
against
a
great
many
passages
of
the
Fathers
Writings
touching
the
Body
and
Blood
of
our
Lord
.
John
Scot
secret
?
John
Scot
John
Scot
That
the
Christian
Faith
was
decayed
amongst
those
who
called
themselves
Christians
,
that
there
were
therein
no
more
justice
,
equity
,
or
any
other
virtue
,
that
the
world
seem'd
to
draw
towards
an
end
,
and
was
about
returning
to
its
former
Chaos
,
that
the
lives
of
Church-men
were
no
better
than
the
peoples
,
for
the
Bishops
grew
negligent
of
their
charge
,
were
dumb
dogs
that
could
not
bark
.
Christian
Religion
was
nigh
decayed
and
standing
as
it
were
on
the
edg
of
a
precipice
.
We
have
,
Trosly
,
scarcely
any
good
order
observed
amongst
us
,
the
whole
state
of
the
Church
is
overthrown
and
corrupted
,
and
not
to
spare
our selves
,
we
that
ought
to
correct
the
faults
of
others
,
are
as
bad
as
the
rest
;
we
are
called
Bishops
,
but
do
we
do
the
office
of
a
Bishop
?
We
leave
off
Preaching
,
we
behold
those
committed
to
us
forsake
God
,
and
plunge
themselves
in
all
manner
of
lewdness
,
and
yet
are
silent
;
we
reach
not
forth
to
'em
the
hand
of
correction
.
If
at
any
time
we
tell
'em
that
which
does
not
please
'em
,
they
answer
us
in
the
words
of
our
Saviour
,
the
Scribes
and
Pharisees
sit
in
Moses
his
seat
,
So
that
in
this
manner
are
we
struck
dumb
,
and
the
Lords
flock
is
lost
,
are
drowned
in
vices
,
and
exposed
to
the
cruel
teeth
of
wolves
.
There
being
no
body
to
shew
'em
the
way
of
life
,
how
can
it
be
but
they
must
wander
into
the
paths
of
error
?
Thus
in
them
is
accomplished
what
is
said
by
the
Prophet
,
This
ignorant
people
shall
be
struck
with
jealousie
;
and
again
,
My
people
are
gone
into
captivity
,
because
they
had
no
knowledg
.
Where
are
they
who
are
converted
by
our
Preaching
and
have
brought
forth
fruits
worthy
of
repentance
?
Who
is
the
man
that
by
hearing
us
has
left
his
luxury
,
covetousness
,
or
pride
?
That
as
well
the
Monks
as
the
Nuns
lived
without
Rule
,
and
Discipline
,
applying
themselves
to
worldly
affairs
;
that
some
of
'em
were
constrained
by
necessity
to
return
into
the
world
again
,
that
the
Monasteries
were
possess'd
by
Lay-Abbots
who
lived
therein
with
their
Wives
,
Children
,
Soldiers
and
Dogs
;
that
the
Abbots
were
not
in
a
capacity
t'
examine
the
Rules
of
their
Convents
,
to
read
,
or
understand
'em
;
and
if
at
any
time
the
Book
was
offered
'em
,
their
reply
was
,
alas
!
thro
our
negligence
,
and
ignorance
,
and
by
the
neglect
and
ignorance
of
our
Predecessors
,
and
that
of
our
Brethren
who
are
still
living
,
several
do
perish
in
their
Vices
,
and
at
this
time
there
are
an
infinite
number
of
people
of
both
Sexes
,
Ages
,
and
Conditions
,
ignorant
of
the
Faith
,
know
not
their
Creed
,
or
Pater
noster
.
How
can
these
people
,
supposing
they
were
of
honest
conversation
,
do
good
Works
,
having
not
the
foundation
of
Faith
?
And
what
excuse
can
we
make
for
our selves
?
when
they
die
they
enter
not
into
life
,
for
they
are
unacquainted
with
it
,
but
they
enter
into
eternal
death
,
which
they
cannot
avoid
,
being
without
Faith
;
for
the
just
live
by
Faith
.
We
are
then
,
as
says
,
the
murtherers
of
these
people
that
perish
,
whereas
we
should
be
their
guides
to
save
them
.
For
't
is
for
our
sins
this
multitude
are
degenerated
,
because
we
carelesly
neglect
the
giving
them
the
instructions
of
life
.
THE
ignorance
of
the
mystery
of
the
Eucharist
cannot
subsist
with
a
million
of
Preachers
of
the
Real
Presence
,
and
a
million
of
people
that
rejected
it
.
'T
is
sufficient
Arnaud
,
to
tell
in
a
word
,
that
to
act
as
he
must
suppose
they
have
done
,
they
must
not
have
been
men
,
but
some
other
kind
of
Animals
,
and
such
creatures
as
we
never
heard
of
.
that
the
state
of
the
Church
in
this
world
is
to
include
in
the
same
external
Society
both
living
and
dead
Members
,
Stubble
and
Wheat
;
't
is
a
necessary
consesequence
of
this
state
,
that
a
man
may
reproach
every
Age
with
several
disorders
,
and
that
each
time
of
the
Church
may
be
respected
as
having
two
different
faces
,
according
as
a
man
casts
his
eyes
upon
the
good
that
credit
it
,
or
the
wicked
that
dishonour
it
.
Polydor
Virgil
the
unhappy
Age
,
an
Age
of
lead
,
the
iron
Age
,
an
obscure
and
dark
Age
,
an
Age
of
darkness
and
ignorance
,
a
most
wretched
time
wherein
the
just
were
not
to
be
found
,
and
wherein
truth
had
forsaken
the
earth
,
an
Age
,
wherein
hapned
a
general
decay
of
all
virtues
.
't
was
an
Age
of
Zeal
,
Fervour
,
Conversions
,
Reformations
in
Princes
,
in
Princesses
,
in
Bishops
,
in
Religious
Persons
,
and
in
the
People
.
That
there
's
a
great
difference
between
this
Body
in
which
Jesus
Christ
suffered
,
and
that
which
is
Consecrated
in
the
Eucharist
;
that
the
one
is
born
of
the
Virgin
,
has
Blood
,
Bones
,
Skin
,
Nerves
,
and
is
endued
with
a
reasonable
Soul
;
but
that
the
other
which
is
his
spiritual
Body
consists
of
several
grains
,
without
Blood
,
Bones
,
Members
,
and
Soul
.
That
as
in
the
Water
of
Baptism
there
are
two
things
to
be
considered
,
one
that
according
to
nature
't
is
corruptible
water
,
and
the
other
according
to
the
spiritual
mystery
,
this
water
has
a
salutary
virtue
;
so
the
Eucharist
according
to
the
natural
understanding
is
a
corporeal
and
corruptive
creature
,
and
according
to
the
spiritual
virtue
,
life
is
in
it
,
it
gives
immortality
to
the
Faithful
.
Bread
and
Wine
are
spiritually
changed
into
the
Body
and
Blood
of
Jesus
Christ
,
as
the
Manna
was
changed
into
his
Flesh
,
and
the
water
of
the
Rock
into
his
Blood
.
That
the
Bread
is
not
in
any
wise
the
same
Body
in
which
our
Saviour
suffered
,
nor
the
Wine
the
Blood
which
he
shed
for
us
,
but
his
Body
and
Blood
spiritually
.
fearful
disorder
Our
Saviour
Christ
slept
then
in
his
Ship
.
He
slept
and
made
as
tho
he
saw
not
these
things
,
he
let
them
alone
,
he
arose
not
to
take
vengeance
;
and
that
which
was
worse
,
there
were
no
Disciples
who
by
their
shrieks
should
awake
the
Lord
sleeping
,
for
they
were
all
asleep
themselves
.
What
think
you
were
the
Cardinals
,
Priests
,
and
Deacons
that
were
elected
by
these
Monsters
,
seeing
there
's
nothing
more
natural
than
for
every
thing
to
produce
its
like
.
Who
doubts
but
they
consented
to
all
which
they
did
who
had
chosen
'em
,
but
that
they
imitated
'em
and
trod
in
their
footsteps
,
but
that
they
all
desired
our
Saviour
should
sleep
on
,
and
never
rise
to
judg
them
,
nor
awake
to
call
'em
to
account
for
their
wicked
deeds
.
Luitprand
That
this
example
was
quickly
followed
by
several
Princes
,
who
promoted
their
own
or
relations
Children
to
the
Episcopal
Seats
as
oft
as
they
became
vacant
,
was
likewise
done
in
it self
in
those
days
and
other
great
Cities
.
And
would
to
God
,
this
custom
had
went
no
farther
than
those
days
,
and
that
so
detestable
a
wickedness
against
the
Churches
Canons
were
unknown
to
the
following
Ages
.
Hugo
Capet
.
England
Let
us
endeavour
by
our
own
means
and
by
the
Priests
under
us
,
to
avoid
as
much
as
in
us
lies
,
this
terrible
damnation
,
which
we
have
drawn
down
upon
our selves
and
the
people
committed
to
our
charge
.
Let
us
instruct
'em
both
by
our
Doctrin
and
Example
.
Let
us
behave
our selves
as
the
Ministers
of
Christ
,
that
our
Office
be
not
dishonored
,
and
it
be
said
of
us
,
the
Priests
are
without
knowledg
,
those
to
whom
the
Law
is
committed
have
not
known
me
,
and
lest
we
fall
into
the
fault
of
who
corrected
not
the
faults
of
his
Sons
.
First
then
let
every
Christian
ground
himself
well
in
the
Christian
Religion
,
which
is
the
Catholick
Faith
,
without
which
a
man
cannot
be
called
a
Christian
.
Let
him
believe
in
the
Father
,
Son
,
and
Holy
Spirit
,
one
only
true
God
,
three
persons
in
unity
of
substance
.
But
yet
know
that
the
Son
alone
took
on
him
our
Flesh
to
save
us
,
and
thus
suffered
Death
,
rose
again
,
ascended
up
into
Heaven
,
and
will
come
in
the
same
Flesh
to
judg
both
quick
and
dead
.
Let
him
believe
in
the
Holy
Ghost
,
and
that
by
him
we
have
the
remission
of
sins
in
our
Baptism
,
and
that
thro
his
Grace
our
sins
are
continually
pardon'd
by
the
penitence
and
ministery
of
the
Priests
.
Let
him
believe
also
a
real
and
general
Resurrection
of
the
Flesh
at
the
coming
of
Jesus
Christ
.
This
is
the
true
foundation
of
Faith
which
must
be
adorned
by
Good
Works
;
for
as
't
is
impossible
without
Faith
to
please
God
,
so
Faith
cannot
be
persect
if
it
shews
not
it self
by
Charity
,
for
if
it
be
void
of
works
it
's
become
dead
in
it self
.
Westminister
,
Rollon
Bohemia
.
John
That
he
was
chosen
by
God
as
another
to
pluck
up
,
destroy
,
scatte●
,
plant
and
build
in
that
wretched
Age.
John
Scot
Charles
the
Bald
Commandments
and
Doctrins
of
men
have
some
appearance
of
wisdom
in
a
voluntary
devotion
and
humility
of
spirit
,
and
in
that
they
spare
not
in
any
kind
the
flesh
.
Benediction
and
Grace
England
,
Dunstan
It
's
certain
that
Wulfritte
was
not
a
Nun
but
a
Laick
,
who
fearing
the
King
,
had
taken
the
Vail
,
which
the
King
snatching
from
her
abused
her
.
At
which
being
offended
in
that
he
dared
to
lust
,
after
a
person
that
had
only
the
Vmbra
of
Religion
,
made
use
of
his
Pontifical
power
against
him
.
Polydor
Virgil
the
insatiable
covetousness
of
the
Monks
,
there
were
several
people
of
good
report
that
believed
't
was
rather
an
Oracle
of
than
an
Oracle
of
God
;
which
is
to
say
,
that
this
voice
was
uttered
not
by
the
will
of
God
,
but
by
the
fraud
of
men
.
Westminster
.
In
these
days
Elfric
,
the
Priests
and
Bishops
are
become
so
careless
and
idle
,
who
ought
to
be
the
Pillars
of
the
Church
,
that
they
regard
not
the
holy
Scriptures
,
nor
instruct
Disciples
that
may
become
their
Successors
:
as
we
find
several
Holy
men
did
who
left
behind
'em
several
good
Disciples
.
Their
minds
are
more
taken
up
with
worldly
Honors
,
Concupisence
and
Covetousness
than
the
Laicks
:
and
what
a
sad
example
do
they
give
their
Flocks
,
not
daring
to
speak
of
Justice
,
because
they
neither
love
it
,
nor
observe
it
.
Perpetuity
,
That
if
we
had
this
Dispute
with
Greeks
or
Egyptians
we
should
not
perhaps
take
it
ill
for
them
to
ask
us
how
this
change
was
wrought
;
but
we
cannot
bear
without
some
kind
of
regret
and
vexation
these
same
Transubstantiators
,
this
very
party
that
made
the
change
,
who
have
used
a
thousand
tricks
insensibly
to
effect
it
,
that
have
made
use
of
Fraud
and
Violence
,
to
hinder
its
being
wrought
with
noise
,
that
have
taken
infinite
care
to
deprive
posterity
of
the
knowledg
of
the
manner
how
't
was
done
,
to
come
now
to
us
and
demand
how
this
could
be
.
That
we
have
in
effect
to
do
with
not
only
Egyptians
and
Greeks
,
but
likewise
Moscovites
,
Ethiopians
,
Nestorians
,
Jacobites
,
Armenians
and
Indians
;
that
all
these
people
make
the
same
questions
as
the
Author
of
the
and
require
the
same
satisfaction
.
But
that
Mr.
cannot
answer
'em
,
seeing
they
had
no
nor
Popes
,
nor
Monks
,
nor
Councils
,
nor
Croisado's
,
nor
Inquisitors
to
work
this
Establishment
.
unjust
in
accusing
the
Catholicks
of
this
Age
for
making
the
change
in
question
,
and
employing
Croisado's
and
Inquisitors
against
us
.
same
persons
that
were
in
the
10th
.
Century
,
neither
of
Cheats
nor
Artisices
we
must
suppose
it
hapned
at
the
same
time
throughout
all
the
world
,
and
all
Christian
Churches
.
which
is
extremely
different
,
a
general
inconveniency
may
universally
abolish
a
custom
;
but
when
the
question
is
touching
the
remedying
of
an
abuse
every
man
follows
his
particular
judgment
in
the
choice
of
remedies
.
And
this
especially
shews
us
th'
impossibility
of
the
change
in
the
subject
of
the
Eucharist
.
For
this
must
be
said
to
be
an
universal
establishment
of
an
extraordinary
Doctrin
which
cannot
subsist
with
the
infinite
diversity
of
judgments
,
respects
and
inclinations
which
happen
in
so
many
different
Churches
,
which
being
divided
in
such
small
matters
,
cannot
be
expected
to
unite
in
a
Doctrin
so
offensive
that
't
is
strange
it
has
found
any
followers
,
neither
could
it
,
had
it
not
been
authoriz'd
by
an
universal
consent
.
Discipline
is
a
thing
of
it self
liable
to
change
,
and
the
benefit
of
it
depends
on
circumstances
which
are
mutable
;
but
Doctrins
are
immutable
in
their
own
nature
:
that
which
is
true
at
one
time
being
so
always
.
Every
body
knows
that
Disciplin
may
be
alter'd
,
and
every
one
knows
that
Doctrins
cannot
change
.
So
,
to
introduce
a
new
Discipline
,
't
is
not
necessary
to
deceive
the
world
,
nor
shew
't
is
ancient
,
but
to
introduce
a
new
Doctrin
the
novelty
must
of
necessity
de
disguised
,
which
is
oftentimes
impossible
.
In
fine
,
the
belief
of
a
Doctrin
necessarily
imports
the
condemnation
of
the
contrary
opinion
,
whereas
one
may
embrace
a
Discipline
different
from
another
,
yet
without
condemning
that
which
one
leaves
.
Drink
ye
all
of
it
to
wit
,
as
well
the
Ministers
as
other
It
is
not
well
done
Paschasus
,
to
Communicate
of
the
Flesh
without
the
Blood
:
This
Mystery
,
Gelasius
,
cannot
be
divided
without
committing
a
great
Sacrilege
.
It
is
a
mere
abusing
the
world
,
Arnaud
,
to
pretend
to
establish
an
universal
Doctrin
which
is
received
in
the
whole
Church
on
a
single
passage
of
a
Popes
Writings
,
recited
by
and
to
oppose
this
single
passage
against
the
constant
practice
of
all
the
Churches
in
the
world
,
who
have
given
the
Communion
to
the
faithful
under
one
species
in
sundry
occasions
.
It
is
Gratien
that
relates
it
This
passage
may
receive
several
rational
explications
Ecclesioe
Christi
tenent
proeter
baptismum
To
the
end
its
authority
may
be
(
with
plausible
pretences
)
trampled
under
foot
,
and
a
Doctrin
of
Tradition
rejected
.
Milevé
.
It
appears
s
opinion
which
has
been
in
vogue
for
six
hundred
years
,
and
which
was
followed
by
S
,
was
,
that
the
Eucharist
is
necessary
to
little
Children
.
But
seeing
the
command
to
receive
the
Eucharist
does
not
oblige
those
that
cannot
receive
it
,
and
that
we
must
reckon
them
unfit
to
receive
the
Eucharist
that
cannot
receive
it
with
the
respect
due
to
it
,
the
Church
,
instructed
by
the
use
of
several
Ages
,
and
the
Decree
of
the
Council
of
has
well
determin'd
,
not
only
that
the
reception
of
the
Eucharist
is
not
necessary
to
Children
,
but
that
it
ought
not
to
be
given
'em
.
I
know
Arnaud
,
that
there
are
on
this
subject
some
passages
of
the
First
,
which
are
difficult
.
But
Mr.
knows
very
well
that
have
explained
these
passages
.
He
knows
also
that
Cardinal
and
several
other
Catholick
Authors
have
solved
them
.
France
,
Italy
,
Germany
Lyons
,
Jonas
Walafridus
Strabo
Nicetas
Choniatus
The
Germans
and
the
Armenians
agree
in
this
,
that
they
reject
the
worshiping
of
Images
.
Francfort
admitted
the
adoration
of
the
Cross
,
which
is
only
an
image
of
the
true
Cross
,
that
they
admitted
likewise
the
historical
use
of
images
;
and
that
without
doing
violence
to
nature
,
the
historical
use
of
Images
cannot
be
separated
from
the
relative
adorations
of
the
same
images
.
IT
is
not
at
all
strange
,
Arnaud
,
that
the
particular
opinion
of
these
Bishops
which
is
contrary
to
nature
,
reason
,
and
the
general
consent
of
the
whole
Church
should
be
laid
aside
,
and
that
the
Popes
who
used
this
condescention
towards
'em
did
not
openly
oppose
'em
,
but
tarried
till
time
wore
out
this
Error
,
whereby
they
have
had
the
success
which
they
expected
from
so
charitable
a
conduct
.
So
far
is
it
from
being
strange
that
this
should
happen
,
that
't
would
be
a
greater
wonder
if
this
has
not
hapned
.
is
more
astonishing
than
this
universal
forgetfulness
in
the
11th
.
Century
,
whether
there
was
therein
any
other
Doctrin
amongst
Christians
than
that
of
the
Real
Presence
.
A
fourth
circumstance
which
does
further
strangely
distinguish
this
pretended
change
in
the
Doctrin
of
the
Eucharist
,
from
all
these
other
changes
,
is
the
very
nature
of
this
Doctrin
.
For
it
is
clear
,
that
had
it
been
new
it
must
have
extraordinarily
surpriz'd
all
those
that
never
heard
of
it
,
which
is
to
say
the
whole
Church
.
The
new
Heresie
publickly
maintain'd
at
in
the
College
of
Thomas
à
Jesu
Paschasus
Ratbert
John
Scot
,
Bertram
Paschasus
Ratbert
of
the
Body
and
Blood
of
our
Lord
,
a
new
Hypothesis
and
a
pure
work
of
fancy
.
But
,
as
mens
fancies
are
very
different
,
that
of
other
Ministers
who
wrote
before
turn'd
not
on
this
hinge
,
as
not
thinking
't
were
their
interest
to
set
'emselves
more
against
than
other
Authors
of
that
Century
.
So
that
this
same
against
whom
they
pronounce
such
woes
,
was
at
first
,
in
another
course
of
fancy
,
one
of
their
best
friends
.
a
fnrious
and
passionate
Calvinist
asserts
,
that
he
perfectly
well
explain'd
the
Doctrin
of
the
Eucharist
,
and
makes
him
a
Calvinist
by
the
common
privilege
of
all
the
Ministers
,
to
make
Calvinists
of
whom
they
please
.
likewise
treats
him
very
kindly
,
and
takes
him
for
one
of
the
witnesses
of
the
true
Doctrin
of
the
Church
during
the
9th
.
Century
.
seems
not
to
have
any
particular
quarrel
against
him
,
but
only
charges
him
for
following
the
innovations
which
he
attributes
to
and
the
Greeks
,
which
he
pretends
were
embraced
by
and
the
Council
of
but
does
not
think
of
making
him
an
Author
of
any
considerable
change
in
the
world
.
Le
Faucheur
Du
Plessis
his
substance
This
is
my
Body
in
propriety
of
nature
De
Corpore
&
Sanguine
Domini
That
the
expressions
of
the
Fathers
were
not
of
themselves
capable
to
give
rise
to
this
opinion
,
and
therefore
the
idea
of
it
must
come
from
elsewhere
.
That
supposing
these
expressions
and
a
thousand
such
like
were
every
day
uttered
by
the
Fathers
,
they
could
never
form
in
the
peoples
minds
the
idea
of
a
Transubstantiation
,
or
a
Real
Presence
,
such
as
the
Roman
Church
teaches
,
unless
they
were
propossessed
with
it
by
some
other
means
.
That
there
's
no
likelihood
that
before
made
this
first
explication
,
men
abandoned
their
senses
and
reason
to
conceive
the
Real
Presence
,
and
that
certainly
no
place
but
the
solitary
and
idle
Convent
of
could
bring
forth
such
an
extravagant
fancy
.
Let
a
man
upon
this
judg
,
Arnaud
,
what
kind
of
blade
this
must
be
according
to
Mr.
seeing
that
on
one
hand
he
was
able
to
invent
an
opinion
which
could
never
come
into
any
bodies
head
but
his
own
;
and
further
had
the
power
and
good
luck
to
persuade
the
whole
world
into
the
belief
of
it
with
circumstances
which
are
yet
more
admirable
.
Certainly
this
is
beyond
the
reach
of
man
.
than
human
That
no
body
publickly
declared
himself
his
Book
all
the
time
he
lived
,
That
no
body
wrote
against
him
,
That
no
Bishop
,
no
Abbot
of
his
Order
reproached
him
with
it
,
That
there
were
only
some
persons
who
shew'd
in
secret
they
were
frighted
at
these
truths
,
and
said
not
in
writing
,
but
in
particular
discourses
,
that
he
had
gone
too
far
,
and
yet
this
was
not
till
three
years
after
he
had
publish'd
his
Book
.
John
Scot
,
Bertram
John
Scot
Charles
the
Bald
That
there
's
little
likelihood
he
would
write
against
his
Abbot
whilst
he
was
under
his
Jurisdictiction
,
and
that
who
believed
his
Doctrin
could
not
be
attack'd
without
a
crime
,
must
have
complain'd
of
this
attempt
.
a
bold
defender
of
the
Catholick
Faith
against
all
Innovators
Hincmar
his
own
Bishop
,
altho
he
was
upheld
by
the
Kings
Authority
.
clearly
testifies
that
his
Doctrin
was
only
attack'd
by
private
Discourses
and
not
by
Books
.
Arnaud
.
Let
those
Matthew
,
that
will
extenuate
the
term
of
Body
,
hear
me
;
those
that
say
,
that
't
is
not
the
true
Flesh
of
Jesus
Christ
which
is
now
celebrated
in
the
Sacrament
in
the
Church
,
and
that
't
is
not
his
true
Blood
,
imagining
they
know
not
what
,
that
't
is
in
this
Sacrament
the
virtue
of
the
Flesh
and
Blood
,
and
make
the
Lord
a
lyar
,
saying
,
that
't
is
not
his
true
Flesh
,
nor
his
true
Blood
,
by
which
we
declare
his
true
death
;
whereas
truth
it self
says
,
This
is
my
Body
.
I
am
astonish'd
at
some
peoples
saying
't
is
not
the
real
Flesh
and
Blood
of
Jesus
Christ
in
the
same
thing
,
but
that
it
is
Sacramentally
so
,
a
certain
virtue
of
his
Flesh
,
and
not
his
Flesh
,
the
virtue
of
his
Blood
,
and
not
his
Blood
,
the
figure
and
not
the
truth
,
the
shadow
,
and
not
the
Body
.
I
spake
of
these
things
the
more
largely
and
more
expresly
,
because
I
understand
that
some
rereprehend
me
as
if
I
would
(
in
the
Book
which
I
wrote
concerning
the
Sacraments
of
Christ
)
attribute
to
these
words
more
than
the
truth
it self
promises
.
Arnaud
,
Paschasus
in
his
Letter
to
assures
,
that
altho
some
are
deceived
thro
ignorance
,
yet
there
is
no
body
that
dared
openly
contradict
what
the
whole
earth
believes
and
confesses
of
this
mystery
.
This
is
my
Body
Paschasus
.
Paschasus
which
gives
such
an
express
testimony
to
his
Doctrin
of
the
Real
Presence
in
the
7th
.
8th
.
and
9th
.
Centuries
,
that
it
must
needs
shame
those
who
out
of
a
rash
capricio
have
the
boldness
to
affirm
that
was
the
inventer
of
it
That
all
the
principal
Authors
of
the
Latin
Church
of
the
same
time
who
clearly
taught
it
in
such
a
manner
as
they
ought
to
teach
it
according
to
the
state
of
their
time
,
do
overthrow
this
ridiculous
Fable
.
none
of
the
Clergy
,
or
Laity
imagin'd
that
Jesus
Christ
was
really
present
in
the
Eucharist
,
that
they
all
took
the
Eucharist
for
Bread
and
Wine
in
substance
,
that
they
knew
the
Bread
and
Wine
were
signs
and
Sacraments
of
the
Body
of
Jesus
Christ
by
which
we
obtain
his
Graces
,
and
that
we
must
meditate
on
the
Passion
of
Jesus
Christ
in
receiving
them
;
that
very
well
knew
that
his
opinion
was
opposite
to
that
of
the
Church
,
and
that
he
remain'd
in
her
external
Communion
only
out
of
a
carnal
motive
,
lest
he
should
find
himself
too
weak
if
he
departed
out
of
it
Let
us
imagin
a
Religious
under
a
Regular
Discipline
,
and
him
so
young
that
he
calls
himself
a
Child
,
and
who
thinks
he
has
discovered
this
marvellous
secret
,
that
Jesus
Christ
is
really
present
on
Earth
in
infinite
places
,
that
all
Christians
receive
him
really
every
time
they
partake
of
the
Eucharist
,
but
that
by
a
deplorable
blindness
they
are
ignorant
of
this
happiness
,
do
not
know
the
Saviour
whom
they
have
often
in
their
hands
and
which
they
receive
into
their
mouths
,
and
take
his
real
Body
for
an
image
and
simple
figure
;
that
he
is
the
only
man
that
knows
the
truth
of
this
Mystery
,
and
is
destin'd
to
declare
it
to
the
world
.
This
conceit
is
already
very
strange
and
contrary
to
the
idea
which
a
man
necessarily
forms
on
from
his
Writings
,
there
being
nothing
more
remote
from
the
humility
and
simplicity
appearing
in
'em
than
this
prodigious
insolency
with
which
Mr.
charges
him
,
so
that
we
may
truly
say
he
could
not
worse
represent
the
character
of
his
mind
.
Paschasus
of
instructing
all
people
in
this
new
opinion
was
the
greatest
enterprize
that
ever
any
man
undertook
far
greater
than
that
of
the
Apostles
when
they
determin'd
to
Preach
the
Gospel
of
Jesus
Christ
throughout
all
the
world
.
For
in
fine
they
were
twelve
,
they
wrought
Miracles
,
had
other
proofs
than
words
,
they
made
Disciples
,
and
establish'd
them
Doctors
of
the
truth
which
they
preach'd
.
had
nothing
of
all
this
John
Scot
John
Scot
John
Scot
John
Scot
John
Scot
John
Scot.
hujus
mysterii
plures
ut
audio
commovi
:
I
have
stirred
up
several
people
to
understand
this
mystery
.
Frudegard
,
de
re
ex
qua
multi
dubitant
,
This
is
my
Body
De
Doctrina
Christiana
proposes
immediately
his
Doctrin
without
any
Preface
,
or
insinuating
address
,
without
supposing
any
other
Principle
than
that
God
can
do
what
he
pleases
.
He
does
not
mention
that
horrid
blindness
wherein
he
must
suppose
the
world
.
plurimi
ignoraverint
tanti
mysterii
Sacramenta
.
He
does
not
trouble
himself
,
Arnaud
,
to
confirm
what
he
says
by
proofs
sufficient
to
dissipate
this
error
.
Cyprian
,
Ambrose
,
Hilary
,
Augustin
,
Chrysostom
,
Jerom
,
Gregory
,
Isidor
,
Isychius
Arnaud
,
would
persuade
us
that
a
young
Religions
having
taught
in
a
Book
a
Doctrin
unheard
of
contrary
to
sense
and
reason
,
and
having
taught
it
without
proofs
,
living
in
a
great
communalty
,
having
commerce
with
a
great
number
of
Religious
,
Abbots
,
and
Bishops
,
was
yet
advertised
by
none
of
'em
that
he
offered
an
error
contrary
to
the
Doctrin
of
the
Church
,
and
that
not
only
he
escap'd
unpunish'd
,
but
for
thirty
years
together
no
body
testifi'd
any
astonishment
at
his
Doctrin
;
so
that
he
only
learn'd
from
other
peoples
report
,
and
that
thirty
years
after
he
wrote
his
Book
that
there
were
some
persons
who
found
fault
with
it
.
John
Scot
Arnaud
,
at
least
the
Monks
of
the
Convent
of
must
oppose
him
Audivi
quosdam
me
reprehendere
.
I
am
inform'd
that
some
blame
me
.
NOT
only
he
was
not
reprehended
by
any
of
his
Superiors
,
Friends
,
and
Brethren
,
but
he
still
believed
the
whole
Church
was
on
his
side
.
For
in
his
Papers
which
he
wrote
not
long
before
his
death
he
presses
his
unknown
adversaries
of
whom
he
had
notice
,
by
the
Authority
of
the
whole
Church
,
and
clearly
affirms
a
man
cannot
oppose
his
Opinion
without
contradicting
the
Faith
of
it
.
Videat
qui
contra
hoc
venire
voluerit
magis
quam
credere
quid
agat
contra
ipsum
Dominum
,
&
contra
omnem
Ecclesiam
.
He
says
that
no
body
dared
yet
openly
contradict
this
Doctrin
which
he
taught
,
nor
oppose
what
the
whole
world
own'd
to
be
true
.
Ideo
quamvis
quidam
de
ignorantia
errent
,
nemo
tamen
adhuc
est
in
aperto
qui
ita
hoc
esse
contradicat
quod
totus
orbis
credit
&
confitetur
.
In
short
he
accuses
those
as
highly
criminal
,
who
using
the
common
Prayers
of
the
Church
explain'd
them
in
a
sense
of
figure
and
virtue
,
contrary
to
the
consent
of
the
whole
Earth
.
Nefandum
ergo
scelus
est
orare
cum
omnibus
,
&
non
credere
quod
ipsa
veritas
testatur
,
&
ubique
omnes
universaliter
verum
esse
fatentur
.
Perpetuity
,
That
did
not
say
the
whole
world
was
formally
of
his
opinion
,
but
that
this
was
a
consequence
which
he
would
draw
from
the
whole
worlds
believing
to
be
true
and
above
all
question
the
words
of
Jesus
Christ
,
This
is
my
Body
,
which
he
imagin'd
contain'd
his
Belief
,
and
from
the
Churches
saying
in
her
Canon
,
Vt
fiat
Corpus
&
Sanguis
dilectissimi
filii
tui
Domini
nostri
Jesu
Christi
,
to
which
the
people
answered
,
Amen
.
That
there
's
a
great
deal
of
difference
betwixt
positive
assuring
that
the
whole
Church
believes
by
a
distinct
and
unquestionable
Faith
a
Doctrin
,
and
th'
iutroducing
of
it
by
consequences
drawn
from
some
expressions
which
a
man
believes
to
be
favorable
to
this
Doctrin
,
but
which
are
not
so
greatly
favorable
but
that
they
may
be
of
use
to
those
who
believe
a
contrary
Doctrin
.
Arnaud
,
is
a
distinction
well
worthy
of
Mr.
s
invention
who
admirably
well
pretends
to
answer
a
matter
when
he
does
nothing
less
,
and
to
distinguish
by
terms
which
have
no
sense
,
that
which
reason
cannot
distinguish
.
that
't
is
the
common
Doctrin
of
the
Church
,
This
is
my
Body
That
from
thence
one
may
know
that
what
he
wrote
was
not
an
effect
of
Enthusiastical
rashness
,
nor
a
young
man's
vision
;
but
that
he
offered
these
things
(
to
those
who
were
desirous
of
'em
)
from
the
authority
of
the
Word
of
God
,
and
the
Writings
of
the
Holy
Fathers
.
Now
seeing
,
it
appears
that
all
men
have
not
Faith
,
yet
if
they
cannot
understand
,
let
'em
learn
to
believe
with
the
Fathers
that
there
's
nothing
impossible
with
God
,
and
acquiesce
in
the
Divine
words
without
the
least
doubt
of
'em
.
For
we
never
as
yet
read
any
have
erred
in
this
point
,
unless
those
that
have
erred
touching
the
person
of
Jesus
Christ
himself
,
altho
several
have
doubted
,
or
been
ignorant
of
the
Sacraments
of
so
great
a
mystery
.
Vt
fiat
Corpus
Jesus
Christi
,
that
all
the
People
cry
Amen
,
and
so
the
whole
Church
in
every
Nation
and
Language
confesses
that
't
is
this
she
desires
in
her
Prayer
.
Vnde
videat
qui
contra
hoc
venire
voluerit
magis
quam
credere
quid
agat
contra
ipsum
Dominum
&
contra
omnem
Christi
Ecclesiam
.
Nefarium
ergo
scelus
est
orare
cum
omnibus
,
&
non
credere
quod
ipsa
veritas
testatur
,
&
ubique
omnes
nniversaliter
verum
esse
fatentur
.
Let
those
then
that
had
rather
contradict
this
than
believe
it
,
consider
what
they
do
against
the
Lord
himself
and
his
whole
Church
.
It
is
then
a
great
fault
to
pray
with
all
people
,
and
not
to
believe
what
the
truth
it self
attests
,
and
what
all
do
universally
,
and
every
where
confess
to
be
true
.
Our
Saviour
Christ
says
't
is
his
Body
,
and
the
whole
Church
confesses
the
same
.
But
they
that
at
this
day
deny
that
't
is
his
Body
in
propriety
of
nature
deny
that
't
is
his
Body
.
Therefore
they
contradict
Jesus
Christ
and
his
Church
.
I
will
have
this
to
be
only
a
consequence
.
Are
not
Authors
persuaded
of
the
truth
of
the
consequences
which
they
draw
,
and
do
they
not
offer
them
for
true
as
positively
as
their
principles
?
That
't
is
possible
the
faithful
knew
not
always
so
expresly
,
and
universally
,
whether
the
Bread
did
or
did
remain
in
the
Sacrament
,
That
Mr.
acknowledges
Transubstantiation
was
not
anciently
an
Article
of
Faith
in
the
Church
.
Augustin
,
The
Sacraments
assume
the
names
of
the
things
of
which
they
are
Sacraments
,
Arnaud
,
't
is
moreover
false
that
this
is
only
a
consequence
.
For
this
proposition
that
the
whole
Church
believ'd
the
Real
Presence
was
included
both
in
the
Principle
and
Conclusion
of
his
argument
.
He
concludes
,
That
those
who
deny
the
Real
Presence
commit
an
horrid
crime
in
opposing
the
Faith
of
the
Church
.
Here
we
have
it
comprehended
in
the
conclusion
.
And
the
Principle
of
this
conclusion
is
,
not
that
the
Church
simply
recites
these
words
;
Vt
fiat
Corpus
dilectissimi
filii
tui
,
but
understands
them
in
the
sense
of
the
Real
Presence
.
Vt
fiat
Corpus
dilectissimi
filii
tui
,
and
the
People
answer
,
Amen
.
Had
he
known
Arnaud
,
that
the
Church
took
these
words
in
another
sense
,
he
must
needs
be
a
mad
man
to
reproach
as
he
does
these
persons
for
being
contrary
to
the
sense
of
the
whole
Church
.
He
supposes
then
this
for
a
Princile
,
that
the
whole
Church
took
them
in
the
sence
of
a
Real
Presence
,
and
consequently
supposes
she
held
entirely
this
Doctrin
.
that
they
went
against
the
Church
,
Corpus
dilectissimi
filii
tui
That
my
distinction
separates
by
terms
which
have
no
sense
,
that
which
reason
cannot
separate
.
THESE
words
of
Arnaud
,
Miror
quid
volunt
quidam
nunc
dicere
non
in
re
esse
veritatem
carnis
Christi
vel
Sanguinis
,
sed
in
Sacramento
,
virtutem
quandam
carnis
&
non
carnem
,
furnish
us
with
another
proof
of
the
same
nature
.
For
they
shew
that
this
solution
of
virtue
was
new
,
and
that
had
not
learn'd
it
but
of
late
.
This
is
my
Body
The
Bread
which
I
shall
give
is
my
Flesh
,
He
that
eats
my
Flesh
,
and
drinks
my
Blood
,
dwells
in
me
,
and
I
in
him
.
Jesus
Christ
did
not
say
,
this
is
,
or
in
this
mystery
is
the
virtue
or
figure
of
my
Body
,
but
he
has
said
without
feigning
,
This
is
my
Body
.
introduces
likewise
our
Lord
,
saying
,
the
Bread
which
I
shall
give
is
my
Flesh
,
not
another
than
that
which
is
for
the
life
of
the
world
.
He
that
eats
my
Flesh
,
and
drinks
my
Blood
,
dwells
in
me
and
I
in
him
.
Vnde
miror
,
IN
fine
Arnaud
,
to
whom
wrote
about
the
latter
part
of
his
life
to
remove
some
doubts
he
had
on
this
mystery
may
serve
further
to
confute
the
falsity
of
Mr.
s
fable
,
who
pretends
no
body
could
have
the
idea
of
the
Real
Presence
unless
he
took
it
from
his
Book
.
Dicis
,
says
Dicis
te
sic
antea
credidisse
from
the
beginning
,
in
his
youth
,
I
do
not
believe
that
having
considered
all
these
proofs
seriously
one
can
imagin
,
that
in
declaring
the
Eucharist
to
be
the
true
Flesh
of
Jesus
Christ
assum'd
of
the
Virgin
,
has
proposed
a
new
Doctrin
.
Neither
can
I
believe
that
amongst
the
Calvinists
themselves
any
but
Mr.
will
be
so
obstinate
as
to
maintain
so
evident
a
falsity
,
and
one
so
likely
to
demonstrate
to
the
world
the
excessive
boldness
of
some
of
their
Ministers
.
Proofs
that
was
an
Innovator
Altho
I
wrote
nothing
worth
the
Reader
's
perusal
in
my
Book
which
I
dedicated
cuilibet
puero
to
a
young
man
to
young
people
yet
am
I
inform'd
that
I
have
excited
several
persons
to
understand
this
mystery
.
intelligence
Paschasus
Ought
not
Mr.
to
know
that
besides
this
knowledg
common
to
all
Christians
which
makes
'em
believe
the
mysteries
without
much
reflection
,
there
is
another
clearer
one
,
and
which
is
often
denoted
in
S.
by
the
word
intelligence
,
which
does
not
precede
,
but
follows
Faith
,
as
being
the
fruit
and
recompence
of
it
,
sic
accipite
,
sic
credite
,
says
this
Father
,
Vt
mereamini
intelligere
,
fides
enim
debet
proecedere
intellectum
ut
sit
intellectus
fidei
proemium
.
As
then
all
Christians
believe
the
mysteries
,
they
believed
likewise
all
of
'em
the
Eucharist
in
his
time
in
the
same
manner
as
we
believe
it
,
but
they
had
not
all
of
'em
an
understanding
of
it
,
that
is
to
say
,
they
had
not
all
considered
this
adorable
Sacrament
,
with
the
application
which
it
deserves
,
That
they
did
not
all
know
the
mysteries
contained
in
the
symbols
,
the
relations
of
the
Eucharist
with
the
Sacraments
of
the
ancient
Law
,
the
ends
which
God
had
in
appointing
them
,
those
that
have
right
to
partake
of
'em
,
the
dispositions
with
which
a
man
ought
to
approach
to
'em
,
the
greatness
of
their
crime
who
profane
the
Lords
Body
,
and
the
rest
of
those
things
which
are
explained
in
his
Book
.
All
this
is
contained
under
the
word
intelligence
,
and
he
comprehends
it
therein
himself
in
explaining
afterwards
what
he
means
by
this
term
,
and
by
making
an
abridgment
of
his
whole
Book
without
marking
in
particular
the
Real
Presence
.
the
ignorance
the
intelligence
Nescire
quid
ad
fidem
quidve
ad
scientiam
pertineat
nescire
quid
ad
fidem
pertineat
nescire
quid
ad
scientiam
est
erudienda
ne
forte
ob
hoc
censeamur
indigni
,
si
non
satis
discernimus
illud
;
nec
intelligimus
mysticum
Christi
Corpus
&
sanguis
quanta
polleat
dignitate
quantaque
proemineat
virtute
.
We
must
instruct
our
Faith
,
lest
for
want
of
doing
it
we
be
reputed
unworthy
in
not
sufficiently
discerning
this
Sacrament
,
and
understanding
the
excellent
virtue
and
dignity
of
it
.
th'
intelligence
He
receives
the
Sacrament
ignorantly
who
is
wholly
ignorant
of
its
virtue
and
dignity
,
and
knows
not
the
circumstance
of
it
,
and
does
not
truly
know
that
't
is
the
Body
and
Blood
of
our
Lord
,
according
to
truth
,
altho
it
be
taken
in
the
Sacrament
by
Faith
.
the
Body
and
Blood
of
our
Lord
according
to
truth
,
That
he
receives
the
Sacrament
ignorantly
that
knows
not
't
is
the
Body
and
Blood
of
our
Lord
according
to
truth
ex
hoc
dubitant
quomodo
ille
integer
manet
,
&
hoc
Corpus
Christi
&
Sanguis
esse
possit
.
Several
doubt
because
they
cannot
comprehend
how
Jesus
Christ
remains
entire
,
and
yet
the
Sacrament
to
be
his
Body
and
Blood
.
Here
you
have
,
dear
Brother
,
what
came
into
my
thoughts
at
present
,
and
because
you
are
one
part
of
my self
,
I
believe
I
ought
not
to
conceal
any
thing
from
you
,
altho
I
cannot
express
my
mind
in
this
particular
as
't
is
necessary
.
As
to
your self
,
I
desire
you
would
read
over
again
my
Book
touching
this
matter
,
which
you
say
you
have
heretofore
read
,
and
if
you
find
therein
any
thing
reprehensible
or
doubtful
,
refuse
not
the
labor
of
reading
it
again
.
For
altho
I
have
not
written
any
thing
worth
the
Readers
pains
in
a
Book
which
I
dedicated
to
young
people
,
yet
am
I
inform'd
that
I
have
stirred
up
several
persons
to
the
understanding
of
this
mystery
.
If
you
find
in
my
Book
any
thing
reprehensible
or
doubtful
,
That
he
has
stirr'd
up
several
persons
to
the
understanding
of
this
mystery
,
Et
ideo
quamvis
ex
hoc
quidam
de
ignorantia
errent
nemo
tamen
est
,
&c.
Altho
some
do
err
thro
ignorance
in
this
point
.
This
is
my
Body
Jesu
Christi
I
have
been
more
large
on
this
subject
of
our
Lords
Supper
than
the
brevity
of
〈◊〉
Commentary
permits
,
because
there
are
several
that
have
another
sentiment
touching
these
mystical
things
,
and
several
are
so
blind
as
to
think
the
Bread
and
Wine
are
nothing
else
but
what
we
see
with
our
eyes
,
and
tast
with
our
mouths
.
Not
but
that
intelligence
may
likewise
respect
the
Real
Presence
,
not
as
a
new
truth
,
but
as
a
truth
which
might
be
fuller
comprehended
,
and
in
a
manner
which
penetrates
more
lively
the
heart
,
for
there
are
several
degrees
of
growing
in
the
knowledg
of
a
mystery
which
one
believes
already
by
Faith
.
All
the
Communicants
have
had
a
distinct
knowledg
of
the
Real
Presence
if
the
Church
of
their
time
taught
it
.
All
the
Communicants
have
had
a
distinct
knowledg
of
the
Real
Absence
,
if
the
Church
of
their
time
did
not
teach
the
Real
Presence
.
That
he
dedicated
his
Book
to
young
People
.
'T
is
unlikely
,
that
design'd
to
instruct
the
whole
world
in
a
truth
of
which
he
believ'd
both
the
learned
and
unlearn'd
were
ignorant
.
He
says
That
he
had
not
written
any
thing
worth
his
Readers
pains
.
Now
no
man
who
discovers
a
mystery
of
this
importance
uses
such
humble
expressions
which
suppose
he
says
nothing
but
what
's
vulgarly
known
.
I
have
discoursed
of
these
things
more
at
large
,
because
I
am
informed
some
people
have
blamed
me
,
as
if
(
in
the
Book
which
I
publish'd
of
the
Sacraments
of
Christ
,
I
would
give
more
to
his
words
than
they
will
bear
,
or
establish
something
else
than
the
truth
promises
.
in
figure
,
in
Sacrament
,
in
virtue
.
Let
those
that
will
extenuate
this
term
of
Body
hear
,
They
that
tell
us
't
is
not
the
true
Flesh
of
Christ
which
is
now
celebrated
in
the
Sacrament
in
the
Church
,
nor
his
true
Blood
.
They
tell
us
,
or
rather
feign
I
know
not
what
,
as
if
't
were
a
certain
virtue
of
the
Flesh
and
Blood
.
Frudegard
.
You
have
at
the
end
of
this
Book
the
sentiments
of
the
Catholick
Fathers
which
I
briefly
marked
,
that
you
may
know
that
't
is
not
thro
an
Enthusiasm
of
rashness
that
I
have
had
these
Visions
,
being
as
yet
a
young
man
.
figure
and
virtue
De
Corpore
&
Sanguine
Domini
That
this
Book
which
Mr.
says
offended
the
whole
world
as
soon
as
't
was
made
,
was
publish'd
near
thirty
years
before
't
was
censur'd
by
any
body
.
That
it
does
not
appear
he
was
reprehended
before
,
seeing
he
did
not
attempt
to
defend
himself
.
This
is
my
Body
WHO
has
given
this
liberty
to
Mr.
to
give
the
name
of
world
to
these
unknown
persons
,
of
whom
only
heard
some
mention
,
but
who
never
contradicted
him
to
his
face
,
nor
ever
wrote
against
him
?
This
term
cannot
be
reasonably
used
but
to
denote
the
greatest
part
of
Christians
,
or
at
least
those
who
had
read
his
Book
.
Now
it
is
exceeding
false
in
this
sense
that
the
world
was
astonish'd
at
his
Book
,
seeing
none
of
his
Friends
,
none
of
his
Society
,
none
of
those
with
whom
he
met
in
Ecclesiastick
Assemblies
and
Councils
,
have
formally
reprehended
him
for
it
.
unknown
persons
John
Scot
,
Bertram
some
small
number
of
rash
and
troublesom
Disputers
,
who
privately
blamed
what
they
dared
not
contradict
in
publick
?
say
that
what
is
received
from
the
Altar
is
the
same
thing
as
that
which
was
born
of
the
Virgin
.
Others
deny
it
and
say
't
is
another
thing
.
Paschasus
AS
oft
Arnaud
,
as
a
difficult
mystery
is
proposed
,
altho
believ'd
universally
by
the
Faithful
,
in
a
manner
which
causes
a
greater
application
of
Spirit
,
those
mens
minds
which
are
not
sufficiently
humble
,
are
likely
to
be
dismayed
at
it
,
and
to
endeavour
by
their
reason
to
find
out
ways
whereby
to
avoid
the
difficulties
which
they
cannot
bear
.
And
thereupon
they
often
set
upon
,
the
person
who
has
proposed
it
to
'em
endeavouring
to
distinguish
him
from
the
rest
of
the
faithful
.
Even
sometimes
these
ill
opinions
be
already
formed
.
For
there
are
found
too
oft
persons
in
the
very
bosom
of
the
Church
,
who
giving
too
great
liberty
to
their
thoughts
and
reflections
,
conceive
ideas
of
mysteries
different
enough
from
those
which
the
other
faithful
have
of
'em
,
in
turning
to
their
sense
most
of
the
common
expressions
.
And
hence
it
happens
,
that
if
any
one
else
in
following
the
common
notions
uses
any
term
which
they
also
cannot
reduce
to
their
particular
sense
,
they
charge
this
person
with
boldness
and
rashness
.
And
this
is
properly
what
we
have
reason
to
believe
hapned
in
his
time
believed
universally
by
the
Faithful
is
proposed
in
such
a
manner
as
makes
people
apply
themselves
the
more
to
it
.
Arnaud
.
As
all
Christians
believe
the
mysteries
,
so
they
likewise
all
believ'd
the
Eucharist
in
his
time
in
the
same
manner
as
we
believe
it
.
Those
mens
minds
Arnaud
,
which
are
not
sufficiently
humble
are
apt
to
startle
,
and
endeavour
by
their
reason
to
find
out
ways
whereby
to
shun
the
difficulties
which
they
cannot
bear
.
And
then
they
commonly
set
upon
him
who
proposed
it
to
'em
,
endeavouring
to
distinguish
him
from
the
rest
of
the
faithful
.
Arnaud
,
without
either
Preface
artificial
method
,
or
disguise
sometimes
these
ill
opinions
are
already
formed
.
They
turn'd
to
their
own
sense
,
most
of
the
common
expressions
mad
man
They
turn'd
to
their
sense
most
of
the
usual
expressions
.
And
hence
it
happens
that
if
any
other
person
in
following
the
ordinary
notions
makes
use
of
any
terms
which
they
cannot
in
the
same
manner
reduce
to
their
particular
sense
,
they
charge
this
person
with
rashness
.
They
pervert
to
their
sense
most
of
the
common
expressions
,
And
hence
it
happens
,
that
if
any
body
else
in
following
the
common
notions
,
makes
use
of
any
term
which
they
cannot
in
the
same
manner
reduce
to
their
particular
sense
,
they
accuse
this
person
of
rashness
.
This
is
exactly
what
we
have
reason
to
believe
hapned
in
his
time
Altho
these
things
have
the
figure
of
Bread
and
Wine
,
yet
must
we
believe
that
they
are
nothing
else
after
Consecration
than
the
Flesh
and
Blood
of
Jesus
Christ
.
And
therefore
the
truth
it self
said
to
his
Disciples
,
This
is
my
Flesh
for
the
life
of
the
world
.
And
to
explain
my self
in
a
more
wonderful
manner
.
Et
ut
mirabilius
loquar
,
't
is
entirely
nothing
else
but
the
Flesh
which
was
born
of
the
Virgin
and
suffered
on
the
Cross
,
and
is
risen
from
the
Sepulchre
.
That
all
Miracles
are
not
Paradoxes
:
offer
a
Paradox
when
he
broke
forth
into
this
expression
concerning
the
Eucharist
,
O
wonderful
!
he
that
is
at
the
right
hand
of
God
is
between
the
hands
of
the
Priests
?
to
you
this
marvail
to
speak
,
or
explain
my self
in
a
more
admirable
manner
,
to
say
something
more
admirable
Vt
ex
ipso
considerare
queas
,
quid
intelligibilius
credendum
sit
,
vel
quid
in
me
reprehendendum
cum
charitate
,
To
the
end
that
you
may
know
what
is
more
rationally
to
be
believed
,
or
what
there
is
in
me
that
may
be
charitably
blamed
.
never
vaunt
this
his
Doctrin
was
formally
that
of
the
whole
Church
.
That
the
only
conclusion
which
reason
draws
from
hence
is
,
that
these
Sacramental
expressions
do
perfectly
agree
with
the
Faith
of
the
Real
Presence
.
Paschasus
was
the
first
Author
that
wrote
seriously
and
at
large
of
the
truth
of
the
Body
and
Blood
of
Christ
in
the
Eucharist
,
that
he
was
the
first
that
explain'd
the
true
sentiment
of
the
Catholick
Church
,
in
such
a
manner
that
he
has
opened
the
way
to
others
.
was
the
first
who
collected
into
one
Book
what
lay
scattered
in
several
of
the
Fathers
Writings
,
according
as
was
the
first
who
wrote
expresly
Treatises
on
the
Trinity
,
and
S.
the
first
who
largely
wrote
of
the
Incarnation
and
Vnity
of
persons
in
our
Lord
and
Saviour
,
as
S.
is
the
first
who
has
largely
and
seriously
treated
of
Original
Sin
,
and
that
as
had
good
success
in
this
labor
,
and
in
effect
well
collected
the
true
sentiments
of
the
Fathers
,
so
he
has
been
follow'd
by
all
that
came
after
him
.
imo
vecordia
vulgi
,
Paschasi
atque
Lanfranci
minime
superesse
in
altari
post
consecrationem
substantiam
panis
&
vini
.
The
opinion
,
or
rather
folly
of
the
Vulgar
,
of
that
the
substance
of
Bread
and
Wine
remains
not
after
the
Consecration
.
Lanfrac
John
Scot
Paschasus
,
intellecto
quod
Joannem
Scotum
extolleres
Paschasium
damnares
.
Ascelin
,
You
are
of
a
contrary
opinion
to
all
the
laws
of
Nature
,
contrary
to
the
Gospel
,
contrary
to
the
sentiment
of
the
Apostle
,
if
you
are
of
his
opinion
in
what
he
ALONE
has
fancied
or
forged
in
his
imagination
,
that
the
substance
of
Bread
does
no
more
subsist
in
the
Sacrament
of
our
Lords
Body
.
Sapis
contra
omnes
naturoe
rationes
,
contra
Evangelicam
&
Apostolicam
sententiam
,
si
cum
Paschasio
sapis
,
in
eo
quod
SOLVS
sibi
confingit
Sacramento
Dominici
Corporis
decedere
panis
omnino
substantiam
.
Paschasus
,
and
that
our
proofs
are
mere
sophisms
and
conjectures
not
worth
the
minding
.
That
some
assert
what
we
receeive
from
the
Altar
is
the
same
as
that
which
is
born
of
the
Virgin
,
and
that
others
deny
it
,
and
say
that
't
is
another
thing
,
Now
for
those
which
say
't
is
the
same
thing
as
that
which
was
born
of
the
Virgin
,
or
say
't
is
another
thing
,
we
shall
relate
the
several
opinions
of
the
Holy
Fathers
which
do
indeed
appear
to
be
different
,
but
yet
be
satisfactory
enough
were
they
fully
understood
with
discretion
.
Now
I
speak
of
Abbot
of
who
whether
he
was
required
,
or
provoked
,
for
't
is
uncertain
which
,
has
wrote
on
this
matter
a
Book
of
about
an
hundred
Chapters
,
which
he
has
fill'd
with
several
Authorities
of
the
Fathers
,
and
under
the
name
of
S.
has
therein
establish'd
that
what
we
receive
from
the
Altar
is
entirely
the
same
Flesh
which
was
born
of
the
Virgin
,
suffered
on
the
Cross
,
risen
from
the
Sepulchre
,
and
is
at
this
day
ossered
for
the
life
of
the
world
.
in
his
Epistle
to
the
Abbot
and
one
in
a
Book
dedicated
to
King
argue
sufficiently
against
him
,
saying
,
that
't
is
not
this
same
Flesh
;
which
they
prove
by
the
testimony
of
S.
which
says
,
that
the
Body
of
Jesus
Christ
may
be
said
to
be
in
two
manners
,
and
by
the
Authority
of
S.
which
says
,
that
this
term
may
be
taken
three
ways
.
And
because
they
maintain
that
in
S.
s
Books
we
do
not
find
it
exactly
thus
,
we
shall
relate
not
only
the
passage
of
S.
without
any
alteration
,
but
also
those
of
S.
and
others
in
the
manner
we
found
'em
,
to
the
end
that
having
considered
them
it
may
appear
to
those
to
whom
it
shall
please
God
to
reveal
it
,
that
these
great
men
did
not
differ
one
from
another
in
opinion
,
and
that
in
the
Catholick
Church
we
must
all
have
the
same
mind
without
the
least
Schism
.
Disputers
,
who
denied
in
secret
what
they
dared
not
contradict
in
publick
,
posita
sunt
si
forte
per
ea
simplicitas
Paschasi
Ratberti
possit
excusari
,
unde
maxime
ab
obloquentibus
Rabano
&
Ratramno
sugillari
videtur
,
quid
dixerat
eandem
esse
carnem
quoe
de
Altari
sumitur
&
de
virgine
generatur
,
&
quoe
quotidie
adhuc
pro
mundi
salute
immolatur
.
I
have
brought
these
passages
to
see
whether
one
could
not
excuse
the
simplicity
of
especially
in
respect
of
that
particular
for
which
he
is
blamed
by
his
Adversaries
,
for
saying
that
what
we
receive
from
the
Altar
is
the
same
Flesh
which
was
born
of
the
Virgin
,
and
is
still
every
day
immolated
for
the
salvation
of
the
world
.
troublesom
rash
Disputers
if
perhaps
it
may
be
excusable
?
Of
Authors
in
the
Ninth
Century
,
that
the
substance
of
the
Bread
is
converted
into
the
Body
of
Jesus
Christ
,
that
the
substance
of
the
Flesh
of
Jesus
Christ
enters
into
our
Body
,
is
nothing
else
but
the
same
Flesh
which
was
born
of
the
Virgin
,
which
died
and
was
buried
,
and
that
't
is
this
Flesh
in
propriety
of
nature
Walafridus
Strabo
That
Jesus
Christ
has
establish'd
the
Sacraments
of
his
Body
and
Blood
in
the
substance
of
Bread
and
Wine
.
That
our
Saviour
has
chosen
the
Bread
and
Wine
,
to
wit
,
the
same
species
which
offered
,
to
be
the
mystery
of
his
Body
and
Blood
:
That
instead
of
this
great
diversity
of
Sacrifices
which
were
in
use
under
the
Law
,
the
Faithful
must
be
contented
with
the
simple
Oblation
of
Bread
and
Wine
.
That
the
mysteries
be
really
the
Body
and
Blood
of
our
Lord
.
That
the
Oblation
altho
taken
from
the
simple
of
the
Earth
is
made
to
the
Faithful
,
fidelibus
,
the
Body
and
Blood
of
the
only
Son
of
God
.
That
the
Consecration
makes
us
this
Body
and
this
mystical
Blood
.
That
the
Creature
of
Bread
is
made
the
Sacrament
of
the
Flesh
and
Blood
of
Jesus
Christ
,
that
't
is
eaten
Sacramentally
,
that
it
remains
wholly
entire
in
Heaven
,
and
is
so
in
our
hearts
.
Whatsoever
is
done
in
this
Oblation
of
the
Body
and
Blood
of
our
Lord
is
a
mystery
.
We
see
therein
one
thing
,
and
understand
another
;
what
we
see
has
a
corporal
species
,
what
we
understand
has
a
spiritual
fruit
.
parts
in
the
Sacrament
a
mystery
wherein
we
soe
one
thing
,
and
understand
another
,
The
mystery
of
our
Redemption
was
Wine
,
according
to
what
our
Saviour
himself
says
.
I
will
drink
no
more
of
this
fruit
of
the
Vine
.
Our
Lord
recommends
to
us
this
mystery
,
saying
,
Do
this
in
remembrance
of
me
,
which
the
Apostle
explaining
,
says
,
As
often
as
yee
eat
of
this
Bread
,
and
drink
of
this
Cup
,
yee
shew
forth
the
Lords
Death
till
he
comes
:
The
Oblation
then
of
this
Bread
,
and
this
Cup
is
the
Commemoration
,
and
annunciation
of
the
Death
of
Jesus
Christ
.
to
the
Faithful
for
the
Faithful
This
is
a
thing
Arnaud
,
which
I
could
willingly
grant
him
,
did
he
ask
it
with
a
better
meen
:
for
either
translation
is
indifferent
to
me
.
But
seeing
he
's
resolv'd
to
carry
it
away
by
force
,
I
think
I
'm
oblig'd
to
tell
him
that
he
is
unjust
.
for
the
Faithful
to
the
Faithful
to
the
Faithful
pro
fidelibus
,
for
the
Faithful
.
wholly
entire
in
our
heart
understand
by
it
another
which
has
a
spiritual
fruit
,
Arnaud
;
By
the
like
argument
,
he
will
prove
that
not
believe
the
Real
Presence
,
for
this
Author
says
as
well
as
that
Jesus
Christ
grants
us
by
his
grace
,
that
the
Eucharist
be
to
us
his
Body
and
Blood
.
He
will
prove
,
That
all
the
Catholick
Priests
do
no
more
believe
Transubstantiation
,
seeing
they
say
this
Prayer
,
Paschasus
.
Paschasus
He
that
eats
my
Flesh
,
and
drinks
my
Blood
dwells
in
me
and
I
in
him
,
If
he
does
not
first
dwell
in
me
and
I
in
him
,
he
cannot
eat
my
Flesh
nor
drink
my
Blood
.
And
what
then
is
it
which
men
do
eat
:
Do
not
all
indifferently
take
the
Sacraments
of
the
Altar
?
They
take
'em
without
doubt
,
but
one
eats
spiritually
the
Flesh
of
Jesus
Christ
,
and
drinks
his
Blood
,
and
the
other
not
,
altho
he
seems
to
take
the
morsel
from
the
Priests
hand
.
And
what
does
he
then
receive
,
there
being
but
one
Consecration
,
if
he
does
not
receive
the
Body
and
Blood
of
Jesus
Christ
?
Truly
because
the
Wicked
receive
unworthily
,
they
eat
and
drink
their
own
damnation
,
acccording
to
the
saying
of
the
Apostle
;
for
they
do
not
try
themselves
before
they
come
,
nor
discern
the
Lords
Body
.
And
this
is
what
the
Wicked
eat
and
drink
.
They
do
not
profitably
receive
the
Flesh
and
Blood
,
but
their
own
damnation
.
be
made
it
is
made
made
to
us
Psalm
,
That
God
is
to
'em
a
Sun
and
a
Shield
.
Psalm
,
That
the
Statutes
of
God
have
been
to
him
as
so
many
musical
songs
.
is
attributed
not
only
the
Exposition
of
the
Mass
which
goes
under
his
name
,
but
also
the
Commentary
of
S.
which
others
refer
to
Bishop
of
Perpetuity
.
The
Flesh
which
the
Word
has
taken
in
the
Womb
of
the
Virgin
in
unity
of
person
,
and
the
Bread
which
is
consecrated
in
the
Church
,
are
the
same
Body
of
Christ
.
For
as
this
Flesh
is
the
Body
of
Christ
,
so
this
Bread
passes
to
the
Body
of
Christ
,
and
these
are
not
two
Bodies
,
but
one
Body
.
For
the
fulness
of
the
Divinity
which
was
in
that
Body
,
fills
likewise
this
Bread
,
and
the
same
Divinity
of
the
Word
which
is
in
them
,
fills
the
Body
of
Christ
which
is
consecrated
by
the
Ministry
of
several
Priests
throughout
the
whole
world
,
and
makes
it
one
only
Body
of
Christ
.
entirely
the
same
Flesh
born
of
the
Virgin
,
dead
and
risen
,
because
it
Altho
this
Bread
be
broken
in
pieces
,
and
Consecrated
all
over
the
world
,
yet
the
Divinity
which
fills
all
things
,
fills
it
also
,
and
makes
it
become
one
only
Body
of
Christ
.
As
the
Divinity
of
the
Word
which
fills
the
whole
world
is
one
,
so
altho
this
Body
be
Consecrated
in
several
places
,
and
at
infinitely
different
times
,
yet
is
not
this
several
Bodies
,
nor
several
Bloods
,
but
one
only
Body
,
and
one
only
Blood
,
with
that
which
he
took
from
the
Virgin
,
and
which
he
gave
to
the
Apostles
.
For
the
Divinity
fills
it
,
and
JOYNS
it
to
it self
,
AND
MAKES
THAT
AS
IT
IS
ONE
,
SO
IT
BE
JOYN'D
TO
THE
BODY
OF
CHRIST
,
and
is
one
only
Body
of
Christ
in
truth
.
As
the
Flesh
of
Jesus
Christ
which
he
took
of
the
Virgin
is
his
true
Body
which
was
put
to
death
for
our
Salvation
,
so
the
Bread
which
Jesus
Christ
gave
to
his
Disciples
,
and
to
all
the
Elect
,
and
which
the
Priests
Consecrate
every
day
in
the
Church
,
with
the
virtue
of
the
Divinity
which
fills
it
,
is
the
true
Body
of
Jesus
Christ
;
and
this
Flesh
which
he
has
taken
,
and
this
Bread
are
not
two
Bodies
,
but
make
but
one
only
Body
of
Christ
.
Hebrews
.
This
Host
is
one
and
not
many
,
as
were
the
ancient
ones
.
But
how
is
it
one
and
not
many
,
seeing
't
is
offered
both
by
several
persons
,
and
in
several
places
,
and
at
several
times
.
We
must
carefully
remark
that
't
is
the
Divinity
of
the
Word
,
which
being
one
,
filling
all
things
,
and
being
every
where
,
causes
these
to
be
not
several
Sacrifices
,
but
one
,
altho
it
be
offered
by
many
;
and
is
one
only
Body
of
Christ
with
that
which
he
took
of
the
Virgin
,
and
not
several
Bodies
.
As
the
Divinity
of
the
Word
,
Alcuinus
,
is
one
,
who
fills
the
whole
world
,
so
,
altho
this
Body
be
Consecrated
in
several
places
,
and
at
an
infinite
number
of
times
,
yet
are
not
these
several
Bodies
of
Christ
,
nor
several
Cups
,
but
one
only
Body
of
Christ
,
and
one
only
Blood
with
that
which
he
took
of
the
Virgin
,
and
which
he
gave
to
his
Apostles
.
For
the
Divinity
of
the
Word
fills
him
who
is
every
where
and
makes
,
that
as
it
is
one
,
it
be
also
joyn'd
to
the
Body
of
Christ
,
and
that
it
be
but
one
only
Body
in
truth
.
Walramus
,
This
Body
which
is
taken
from
the
Altar
,
and
that
which
is
taken
from
the
Virgin
,
are
not
said
to
be
,
nor
indeed
are
,
two
Bodies
,
because
one
and
the
same
Word
is
on
high
in
the
Flesh
,
and
here
below
in
the
Bread
.
If
the
Bread
be
changed
into
the
true
Flesh
of
Jesus
Christ
,
either
the
Bread
must
be
carried
to
Heaven
to
be
changed
there
into
the
Flesh
of
Christ
,
or
the
Flesh
of
Jesus
Christ
must
descend
on
the
Earth
,
to
the
end
that
the
Bread
may
be
changed
into
it
.
Now
neither
of
these
is
done
.
Neque
vero
mirari
,
vel
diffidere
debemus
Deum
facere
posse
ut
hoc
quod
in
Altari
consecratur
virtute
Spiritus
Sancti
,
&
ministerio
Sacerdotis
,
uniatur
corpori
illi
quod
ex
Maria
Virgine
redemptor
noster
assumpsit
,
quippe
utrumque
substantia
corporea
,
utrumque
visibile
,
si
reminiscimur
nos
ipsos
ex
corporea
,
&
incorporea
,
ex
mortali
,
&
immortali
substantia
esse
compactos
,
si
denique
firmiter
credimus
divinam
humanamque
naturam
convenisse
personam
.
'T
is
neither
a
matter
of
admiration
,
nor
of
doubt
for
God
to
make
that
which
is
consecrated
on
the
Altar
by
virtue
of
the
Holy
Spirit
,
and
ministry
of
the
Priest
to
be
VNITED
TO
THIS
BODY
which
our
Redeemer
took
of
the
Virgin
.
Both
one
and
the
other
being
a
corporeal
substance
,
both
one
and
the
other
visible
,
if
we
consider
that
we
our selves
are
composed
of
a
corporeal
substance
,
and
of
another
that
is
incorporeal
,
of
a
mortal
substance
,
and
of
another
that
is
incorporeal
,
of
a
mortal
substance
,
and
of
another
that
is
incorporeal
;
and
if
in
fine
we
firmly
believe
that
the
two
natures
,
the
Divine
and
Humane
,
are
joyn'd
together
in
unity
of
person
.
that
if
the
habitation
of
the
Divinity
in
the
Body
of
Jesus
Christ
remaining
in
Heaven
,
and
in
the
Bread
remaining
on
Earth
,
and
conserving
its
nature
,
and
the
application
of
this
Bread
to
serve
for
an
instrument
to
communicate
the
graces
merited
by
the
Body
of
Jesus
Christ
,
rendred
the
Bread
the
Body
of
Jesus
Christ
;
the
same
habitation
of
the
Divinity
in
the
Water
of
Baptism
,
and
the
use
which
God
makes
of
it
to
communicate
his
graces
,
would
render
it
likewise
the
Body
of
Jesus
Christ
,
and
give
occasion
to
say
,
that
altho
there
be
different
Waters
to
Baptize
in
,
yet
these
Waters
make
but
one
and
the
same
Body
of
Jesus
Christ
,
that
they
are
changed
into
the
Body
of
Jesus
Christ
,
that
they
pass
into
the
Body
of
Jesus
Christ
,
that
altho
they
appear
to
be
Water
,
yet
in
truth
they
are
the
Body
of
Jesus
Christ
.
his
Body
tells
us
that
the
Divinity
which
is
in
the
Body
of
Jesus
Christ
,
and
in
the
Bread
joyns
them
together
,
but
not
by
a
simple
habitation
;
for
it
would
thus
joyn
all
the
creatures
where
it
resides
,
but
by
a
true
operation
which
renders
them
not
distant
,
but
immediately
united
.
And
this
union
does
not
determin
it self
to
a
simple
conjunction
,
but
makes
that
the
Bread
passes
into
the
Body
of
Jesus
Christ
,
that
it
becomes
the
Body
of
Jesus
Christ
,
as
wax
becomes
fire
,
according
to
the
comparison
of
S.
and
as
the
Bread
eaten
by
Jesus
Christ
became
the
Body
of
Jesus
Christ
,
according
to
the
comparison
of
other
Fathers
.
This
union
then
is
only
the
way
to
Transubstantiation
.
Remy
Remy
,
one
only
Body
and
Blood
with
that
which
he
took
of
the
Virgin
,
for
the
Divinity
fills
it
,
and
joyns
it
to
it self
,
and
makes
that
as
it
is
one
,
so
it
must
be
joyn'd
to
the
Body
of
Jesus
Christ
,
and
be
one
Body
of
Jesus
Christ
in
truth
.
The
Divinity
of
the
Word
Alcuinus
)
fills
this
Body
which
is
every
where
,
adding
it
to
self
,
and
makes
that
as
it
is
one
,
it
be
also
joyn'd
to
the
Body
of
Jesus
Christ
,
and
be
one
only
Body
in
truth
.
Ascelinus
.
Berenger
if
he
follow'd
the
opinion
of
he
went
contrary
to
all
the
laws
of
nature
.
that
't
is
neither
a
subject
of
admiration
,
nor
a
subject
of
doubt
that
God
can
make
that
which
is
Consecrated
on
the
Altar
to
be
united
to
this
Body
which
our
Saviour
took
of
the
Virgin
That
to
joyn
the
Bread
to
the
Body
of
Jesus
Christ
,
and
to
make
it
to
be
the
Body
of
Jesus
Christ
,
and
pass
into
the
Body
of
Jesus
Christ
,
signifies
to
transubstantiate
in
all
the
languages
of
the
world
,
Seeing
that
a
is
that
which
signifies
another
thing
,
if
it
be
the
Body
of
Jesus
Christ
in
truth
,
why
call
we
it
a
mystery
,
'T
is
because
that
after
the
Consecration
it
is
one
thing
,
and
it
appears
another
.
It
appears
to
be
Bread
and
Wine
,
but
't
is
in
truth
the
Body
and
Blood
of
Jesus
Christ
.
For
God
accommodating
himself
to
our
weakness
,
seeing
we
are
not
used
to
eat
raw
Flesh
,
and
drink
Blood
,
makes
these
gifts
remain
in
their
first
form
,
altho
they
be
in
truth
the
Body
and
Blood
of
Jesus
Christ
.
As
the
Divinity
of
the
Word
is
one
which
fills
all
the
world
,
so
altho
the
Body
be
consecrated
in
several
places
,
and
at
infinitely
different
times
,
yet
this
is
not
several
Bodies
of
Jesus
Christ
,
nor
several
Cups
,
but
the
same
Body
and
the
same
Blood
,
with
that
which
he
took
in
the
Virgins
Womb
;
and
which
he
gave
to
his
Apostles
.
And
therefore
we
must
observe
that
whether
we
take
more
,
or
less
,
all
do
equally
receive
the
Body
of
Jesus
Christ
entire
.
'T
is
one
and
the
same
Body
,
and
the
same
Blood
with
that
which
he
took
in
the
Womb
of
the
Virgin
,
and
which
he
gave
to
his
Apostles
.
FOR
THE
DIVINITY
FILLS
IT
,
AND
JOINS
IT
TO
IT SELF
,
AND
MAKES
,
THAT
AS
IT
IS
ONE
,
IT
BE
LIKEWISE
JOIN'D
TO
THE
BODY
OF
JESVS
CHRIST
,
AND
THAT
IT
BE
ONE
ONLY
BODY
IN
THE
TRVTH
.
That
as
the
Flesh
which
Jesus
Christ
has
taken
in
the
Womb
of
the
Virgin
,
is
his
true
Body
crucified
for
our
salvation
,
so
this
Bread
which
Jesus
Christ
has
given
to
his
Disciples
and
to
all
those
which
are
predestinated
to
eternal
life
,
and
which
the
Priests
consecrate
every
day
in
the
Church
,
is
the
true
Body
of
Jesus
Christ
.
And
this
Flesh
which
he
has
taken
,
and
this
Bread
are
not
two
Bodies
,
but
make
one
only
true
Body
of
Jesus
Christ
,
so
that
when
this
Bread
is
broken
and
eaten
,
Jesus
Christ
is
sacrificed
and
eaten
,
and
yet
remains
entire
and
living
.
And
as
this
Body
which
he
deposed
on
the
Cross
was
offered
for
our
Redemption
,
so
this
Bread
is
offered
every
day
to
God
for
our
Salvation
and
Redemption
,
which
altho
it
appears
to
be
Bread
,
is
yet
the
Body
of
Christ
.
For
our
Redeemer
having
regard
to
our
weakness
,
and
seeing
us
subject
to
sin
,
has
given
us
this
Sacrament
,
to
the
end
that
being
now
incapable
of
dying
,
altho
we
sin
every
day
,
we
may
have
a
true
Sacrifice
by
which
our
iniquities
may
be
expiated
.
And
because
all
these
Loaves
make
but
one
Body
of
Jesus
Christ
and
are
offered
for
our
Redemption
,
he
has
said
,
This
is
my
Body
which
shall
be
given
for
you
,
and
added
,
do
this
,
which
is
to
say
,
Consecrate
this
Body
,
in
remembrance
of
me
,
to
wit
,
of
my
Passion
,
and
your
Redemption
,
for
I
have
redeemed
you
by
my
Blood
.
Our
Lord
leaving
this
blessed
Sacrament
to
all
his
faithful
servants
to
engrave
it
in
their
hearts
and
memories
has
done
like
a
man
who
drawing
near
the
time
of
his
death
,
sends
to
his
friends
a
great
present
for
a
remembrance
of
him
,
saying
,
Receive
this
gift
,
my
dear
friend
,
and
keep
it
carefully
for
my
sake
,
to
the
end
that
every
time
you
see
it
,
you
may
think
on
me
.
with
the
virtue
of
the
Divinity
which
fills
it
,
is
the
true
Body
of
Jesus
Christ
,
Do
this
,
that
is
to
say
,
Consecrate
this
Body
in
remembrance
of
me
,
to
wit
,
of
my
Passion
and
your
Redemption
,
for
I
have
redeemed
you
by
my
Blood
.
That
it
appears
strange
any
man
should
question
the
sentiment
of
an
Author
which
speaks
in
this
sort
.
For
in
fine
;
a
body
would
think
the
license
of
contradicting
every
thing
should
have
its
bounds
.
Christian
Drutmar
't
is
the
direct
attention
to
the
Sacrament
,
and
external
vail
which
makes
to
explain
these
words
;
Hoc
est
Corpus
meum
,
id
est
in
Sacramento
.
For
when
a
man
directs
his
mind
to
the
Sacrament
,
and
that
which
strikes
our
senses
,
one
cannot
say
strictly
that
't
is
the
Body
it self
of
Jesus
Christ
.
It
is
apparent
Bread
,
't
is
the
sign
,
the
similitude
,
the
Sacrament
of
this
Body
which
is
the
Body
of
Jesus
Christ
only
in
Sacrament
,
as
says
.
This
is
not
the
point
in
question
.
But
the
question
is
to
know
in
what
sort
the
people
of
those
days
believed
the
Body
of
Jesus
Christ
was
joyn'd
to
this
Sacrament
and
Vail
.
'T
is
by
this
we
must
supply
s
expression
;
for
nothing
can
be
more
unjust
than
to
judg
of
his
sentiment
by
a
word
which
he
spake
cursorily
,
and
by
an
abridged
expression
.
direction
of
attention
?
Drutmar
This
is
my
Body
that
is
to
say
Sacramentally
that
he
minded
directly
only
the
vail
and
appearances
of
Bread
which
cover
the
Body
of
Christ
This
is
my
Body
that
the
accidents
of
Bread
,
or
the
vail
of
the
appearances
of
Bread
which
cover
the
Body
of
Jesus
Christ
are
this
Body
only
in
sign
and
Sacrament
.
transiently
and
for
brevity
sake
direct
attention
abbreviated
expressions
Of
other
Authors
in
the
Ninth
Century
,
Andrew
du
Val
s
fore-runners
Maugin
,
Amalarius
Perpetuity
,
Amalarius
That
Bishop
mistaken
when
he
thought
s
error
consisted
in
holding
the
Doctrin
of
the
Roman
Catholicks
,
not
only
because
this
supposition
is
without
any
ground
,
but
also
because
the
Epitomy
of
who
were
his
Adversaries
were
in
no
wise
adversaries
to
That
the
Author
of
the
granted
it
because
he
believed
said
it
,
but
that
this
does
not
appear
to
be
true
.
That
indeed
was
a
Sterconarist
,
but
yet
never
any
body
taught
more
expresly
the
Real
Presence
.
That
those
things
which
are
done
in
the
celebration
of
the
Mass
,
are
transacted
as
in
a
Sacrament
of
our
Lords
Passion
,
as
he
himself
commands
us
,
saying
,
Every
time
you
do
this
,
do
it
in
remembrance
of
me
;
and
therefore
the
Priest
who
immolates
the
Bread
and
Wine
,
is
in
Sacrament
of
Christ
,
the
Bread
,
the
Wine
and
Water
and
Wine
are
for
Sacraments
of
the
Flesh
and
Blood
of
Christ
.
The
Sacraments
must
have
some
resemblance
with
the
things
of
which
they
be
Sacraments
.
Let
the
Priest
then
be
like
our
Saviour
Christ
,
as
the
Bread
,
the
Wine
and
Liquors
are
like
the
Body
of
Jesus
Christ
.
The
things
of
the
Mass
are
done
IN
SACRAMENT
of
our
Lords
Passion
,
the
Priest
is
in
Sacrament
of
Christ
.
that
the
Bread
,
the
Wine
and
Water
are
in
SACRAMENT
of
the
Flesh
and
Blood
of
Jesus
Christ
,
Amalarius
has
follow'd
the
language
of
sense
,
and
that
the
question
here
was
not
to
explain
the
nature
of
the
Eucharist
,
but
the
mysterious
references
which
God
would
engrave
in
the
symbols
which
he
has
chosen
in
this
mystery
.
To
be
in
Sacrament
Lib.
3.
de
Off.
cap.
That
the
Priest
bows
himself
,
and
recommends
to
God
what
is
immolated
in
the
stead
of
Jesus
Christ
.
Hoc
quod
vice
Christi
immolatum
est
Deo
patri
commendat
.
on
the
different
and
that
wherein
he
has
been
in
his
Passion
,
and
that
wherein
he
now
is
in
Heaven
.
For
this
diversity
distinguishing
him
to
our
senses
,
it
makes
one
distinguish
him
likewise
in
the
expressions
,
that
which
is
immolated
in
the
stead
of
Jesus
Christ
Bread
and
Wine
which
are
immolated
,
Sacrament
of
the
Flesh
and
Blood
of
Christ
.
The
Oblation
and
the
Cup
signifie
our
Lords
Body
,
and
when
Jesus
Christ
has
said
,
This
is
the
Cup
of
my
Blood
,
he
meant
his
Blood
which
was
in
his
Body
,
as
the
Wine
was
in
the
Cup.
By
this
particle
of
the
Oblation
which
the
Priest
puts
in
the
Cup
,
he
represents
the
Body
of
Jesus
Christ
,
which
is
risen
from
the
dead
,
by
that
which
the
Priest
or
the
People
eat
,
is
represented
this
Body
of
Jesus
Christ
,
which
is
still
on
the
Earth
and
by
that
which
remains
on
the
Altar
,
is
represented
this
other
Body
which
is
still
lying
in
the
Sepulchre
That
the
Church
believes
this
Sacrament
ought
to
be
eaten
by
men
,
because
she
believes
't
is
our
Lords
Body
and
Blood
,
and
that
in
eating
it
the
Souls
of
the
Faithful
are
fill'd
with
benediction
.
naturam
simplicem
panis
&
vini
mixti
verti
in
naturam
rationabilem
,
scilicet
Corporis
&
Sanguinis
Christi
.
We
believe
that
the
simple
nature
of
Bread
and
Wine
is
changed
into
a
reasonable
nature
,
to
wit
,
of
the
Body
and
Blood
of
Christ
.
preservation
of
health
That
he
would
say
to
him
touching
the
Body
of
Jesus
Christ
which
we
receive
,
what
the
Emperor
said
to
his
Army
.
'T
was
in
your
power
to
choose
me
Emperor
,
but
now
't
is
in
mine
to
choose
whom
I
please
for
my
Collegue
.
'T
is
the
same
here
,
for
't
is
your
part
to
have
a
pure
heart
,
and
to
beseech
God
to
give
it
you
;
but
't
is
his
to
disperse
his
Body
throughout
our
members
,
and
veins
,
for
our
salvation
.
For
't
is
he
who
in
giving
the
Bread
to
his
Apostles
has
said
,
This
is
my
Body
which
shall
be
given
for
you
.
His
Body
was
on
the
Earth
when
he
would
,
and
it
is
there
when
he
pleases
;
yea
,
after
his
Ascension
he
has
not
disdain'd
to
shew
himself
to
S.
in
the
Temple
of
Jerusalem
which
was
on
earth
.
à
pari
I
say
this
to
the
end
that
if
thro
ignorance
,
or
without
my
consent
there
should
proceed
out
of
my
mouth
any
part
of
the
Lords
Body
,
you
may
not
believe
presently
hereupon
that
I
am
void
of
Religion
,
and
that
I
despise
my
Lords
Body
,
or
that
this
Body
be
carried
into
any
place
where
he
would
not
have
it
come
.
Our
Soul
lives
by
this
Body
,
as
the
Lord
himself
says
,
If
you
eat
not
the
Flesh
of
the
Son
of
Man
,
nor
drink
his
Blood
,
you
have
no
life
in
you
.
If
then
this
Body
be
our
life
,
it
will
not
lose
being
separated
from
us
what
it
has
in
it self
,
and
what
we
receive
from
it
.
My
Son
,
desire
your
Priests
to
take
heed
they
lose
not
out
of
their
hearts
any
of
those
words
which
the
Lord
has
spoken
in
the
Gospel
,
for
they
are
likewise
our
Life
,
as
well
as
the
Consecrated
Bread
.
Arnaud
.
Thus
having
taken
with
an
honest
and
faithful
heart
the
Lords
Body
,
I
have
nothing
to
do
to
dispute
whether
it
be
invisibly
carried
up
into
Heaven
,
or
reserved
in
our
Body
till
the
day
of
Judgment
,
or
whether
exhaled
up
in
the
Air
,
or
whether
it
flows
from
our
Body
with
the
Blood
when
our
Veins
be
opened
,
or
issues
out
thro
the
Pores
,
the
Lord
saying
,
Whatsoever
enters
by
the
mouth
into
the
belly
goes
into
Excrement
.
As
to
our
parts
we
ought
only
to
have
a
care
lest
we
receive
it
with
a
s
heart
,
lest
we
despise
it
;
but
on
the
contrary
discern
it
salutarily
from
other
common
aliments
.
This
is
the
Cup
of
the
New
Testament
in
my
Blood
which
is
shed
for
you
,
This
Cup
is
a
figure
of
my
Body
,
in
which
is
the
Blood
which
shall
issue
from
my
side
to
accomplish
the
ancient
Law
,
and
when
't
is
spilt
it
shall
be
the
New
Testament
,
because
't
is
a
new
and
innocent
Blood
,
the
Blood
of
the
Man
without
Sin
,
which
shall
be
spilt
for
the
Redemption
of
Mankind
.
Mysterium
fidei
:
This
Blood
is
called
the
mystery
of
Faith
,
because
it
profits
to
the
Salvation
and
Eternal
Life
of
him
that
believes
himself
Redeemed
by
this
Blood
,
and
makes
himself
an
imitator
of
our
Lords
Passion
.
And
therefore
the
Lord
says
,
If
yee
eat
not
the
Flesh
of
the
Son
of
man
,
nor
drink
his
Blood
,
yee
will
have
no
life
in
you
.
Which
is
to
say
,
if
ye
partake
not
of
my
Passion
,
nor
believe
that
I
died
for
your
salvation
,
yee
will
have
no
life
in
you
.
The
mystery
is
Faith
,
his
Epistle
to
as
in
some
manner
the
Sacrament
of
the
Body
of
Jesus
Christ
is
the
Body
of
Jesus
Christ
,
the
Sacrament
of
the
Blood
of
Jesus
Christ
is
the
Blood
of
Jesus
Christ
,
so
the
Sacrament
of
Faith
is
Faith
.
Raban
,
Heribaldus
Altisiodorensis
Episcopus
&
Rabanus
Moguntinus
posuerunt
Euchariristoe
Sacramentum
obnoxium
esse
secessui
.
The
single
testimony
of
an
Author
so
little
judicious
as
this
anonymous
,
is
not
sufficient
to
impute
this
sentiment
to
there
being
elsewhere
nothing
in
his
works
but
what
may
receive
a
good
sense
.
Raban
is
accused
of
the
error
of
the
Stercoranists
by
an
anonymous
Author
,
and
by
The
single
testimony
of
this
anonymous
Author
is
not
enough
?
Thomas
Waldensis
De
naturis
rerum
;
The
Lord
would
have
the
Sacraments
of
his
Body
and
Blood
to
be
received
by
the
mouths
of
the
Faithful
,
and
serve
'em
for
food
(
in
pastum
eorum
redigi
,
in
partem
eorum
redigi
)
to
the
end
this
visible
effect
should
represent
the
invisible
effect
.
For
as
material
food
nourishes
and
strengthens
the
Body
,
so
the
Word
of
God
inwardly
nourishes
our
souls
.
that
the
Sacrament
is
taken
with
the
mouth
,
reduced
into
nourishment
for
our
Bodies
,
and
converted
or
changed
in
us
when
we
eat
it
.
They
say
that
the
gifts
of
Bread
and
Wine
which
are
laid
on
the
Altar
remain
after
the
Consecration
what
they
were
before
,
and
are
yet
in
some
sort
the
true
Body
and
true
Blood
of
Jesus
Christ
,
not
naturally
,
but
in
figure
,
And
that
the
substances
of
the
Divine
Oblation
are
corruptible
and
digested
with
other
meats
.
'T
is
absurd
t'
expose
the
Body
of
Jesus
Christ
to
the
necessity
of
Excrements
.
Yet
whatsoever
enters
into
the
mouth
,
as
our
Saviour
says
,
descends
into
the
stomach
,
and
is
cast
into
the
draught
.
From
this
visible
and
corporeal
manducation
in
the
Sacrament
,
says
has
sprung
the
filthy
Heresie
of
the
Stercoranists
.
For
they
say
that
so
great
a
Sacrament
being
eaten
corporally
is
likewise
subject
to
Excrements
.
Which
they
endeavour
to
strengthen
by
several
arguments
,
and
especially
by
the
words
of
Jesus
Christ
,
who
says
in
the
Gospel
,
Whatsoever
enters
into
the
mouth
,
descends
into
the
stomach
,
and
is
cast
forth
into
the
draught
.
Thomas
Waldensis
We
should
interrogate
the
Priests
,
whether
they
did
not
think
that
this
thing
which
they
believ'd
to
be
the
Flesh
of
Christ
was
tasted
with
ones
bodily
mouth
,
and
whether
being
received
into
the
stomach
it
went
into
the
draught
,
according
as
,
adds
he
,
the
vile
Sect
of
the
Heribaldiens
and
Lollards
taught
,
for
they
say
ALL
,
that
this
Bread
which
they
imprudently
call
THE
NATVRAL
BREAD
,
is
the
august
Sacrament
and
consecrated
Host
.
The
natural
Bread
.
by
the
experience
of
nature
I
conclude
that
as
he
admits
the
digestion
of
the
Eucharist
,
he
must
likewise
grant
that
it
passes
into
Excrements
.
And
thus
is
he
agreed
with
who
have
taught
that
the
true
Sacrament
was
subject
to
the
casualty
of
other
food
.
Thomas
Waldensis
Amalarius
,
Heribald
Here
lies
the
Body
of
S.
Isidor
,
The
Bread
and
Wine
are
compared
to
the
Body
and
Blood
of
Jesus
Christ
,
because
that
as
the
substance
of
this
visible
Bread
and
Wine
inebriate
the
outward
man
,
so
the
Word
of
God
,
which
is
the
living
Bread
chears
the
faithful
Soul
,
when
she
participates
of
it
,
Saying
this
he
clearly
confesses
,
that
whatsoever
we
take
outwardly
in
the
Sacrament
of
our
Lords
Body
and
Blood
,
is
used
for
nourishment
to
our
Body
.
Secundum
visibilem
creaturam
,
corpus
pascunt
.
WE
have
no
reason
Arnaud
,
to
believe
that
otherwise
than
does
not
any
where
name
and
not
only
,
he
does
not
attack
him
openly
,
but
shuns
to
appear
contrary
to
him
,
so
that
it
cannot
be
concluded
from
the
testimony
of
this
Author
,
that
was
an
adversary
to
his
Book
THIS
anonymous
Author
Arnaud
,
is
the
only
person
that
speaks
of
this
Letter
of
'T
was
never
cited
either
by
nor
by
any
other
Author
,
't
was
unknown
to
all
the
Writers
of
the
11th
.
Century
.
BVT
supposing
't
were
true
Arnaud
,
that
did
in
effect
this
will
be
but
of
small
advantage
to
Mr.
was
as
other
men
are
,
as
appears
by
one
of
his
Letters
which
the
Church
of
refuted
,
that
it
cannot
appear
strange
he
should
fall
into
an
error
touching
the
Eucharist
,
and
that
the
qualities
of
a
Philosopher
,
Rhetorician
,
Astronomer
,
and
Poet
,
could
not
render
him
incapable
of
being
deceived
.
Corbie
,
Raban
quid
vertex
hujus
temporis
was
as
other
men
are
,
as
appears
by
one
of
his
Letters
which
the
Church
of
has
refuted
When
our
Saviour
Christ
to
his
Disciples
the
Sacrament
of
his
Body
and
Blood
,
he
says
,
Take
,
eat
,
this
is
my
Body
which
is
given
for
you
:
This
is
my
Body
This
is
the
Sacrament
of
my
Body
.
The
Oblation
of
the
Body
and
Blood
of
Jesus
Christ
,
which
is
to
say
,
the
mystery
of
his
Passion
and
Death
.
IT
signifies
nothing
Arnaud
,
to
say
that
no
body
ever
reproach'd
him
with
this
error
,
for
it
does
not
appear
that
any
other
Author
,
save
the
Anonymous
,
saw
this
Letter
to
so
that
the
only
person
that
had
knowledg
of
it
has
condemned
it
.
Raban
But
moreover
Arnaud
,
how
many
errors
are
there
in
Authors
which
have
been
never
taken
notice
of
by
any
person
,
nor
reproached
to
those
that
taught
'em
?
There
are
strange
instances
of
this
,
and
here
is
one
from
amongst
the
rest
which
is
singular
in
its
kind
.
testifies
that
wrote
a
Book
against
the
Doctrin
of
Original
Sin
.
Both
East
and
West
have
been
as
greatly
animated
against
this
Author
as
can
be
imagin'd
.
He
was
condemned
even
after
his
Death
in
the
fifth
Council
:
There
was
never
then
any
person
to
be
less
favoured
than
he
.
Yet
we
do
not
find
that
this
Capital
Error
observed
by
has
been
Animadverted
by
any
Author
of
the
6th
.
Century
in
the
very
time
when
was
used
with
most
severity
John
Scot
That
the
Sacrament
of
the
Eucharist
is
not
the
Real
Body
born
of
the
Virgin
,
may
have
two
senses
,
the
one
that
the
external
part
of
the
Sacrament
,
which
is
to
say
the
visible
vail
is
not
really
the
Body
of
Jesus
Christ
,
that
the
Body
of
Jesus
Christ
is
not
really
white
,
round
,
and
has
not
in
it self
all
these
sensible
accidents
which
appear
to
us
;
the
other
,
that
the
Body
of
Jesus
Christ
is
not
really
contain'd
in
the
Sacrament
.
in
abstracto
That
the
Eucharist
is
the
same
Body
which
was
born
of
the
Virgin
,
That
the
Eucharist
is
not
the
same
Body
which
was
born
of
the
Virgin
De
Corpore
&
Sanguine
Domini
That
there
were
people
in
that
time
who
grosly
said
that
the
Body
of
Jesus
Christ
was
such
as
the
Sacrament
appeared
to
be
,
which
is
to
say
,
that
the
Body
of
Jesus
Christ
has
really
the
form
of
Bread
.
That
this
opinion
was
a
necessary
consequence
of
that
of
that
't
is
from
thence
he
concluded
that
the
Body
of
Jesus
Christ
issued
thro
the
pores
,
and
applied
unto
it
these
words
,
Omne
quod
in
os
intrat
,
in
ventrem
vadit
,
&
in
secessum
emittitur
.
That
it
is
apparent
from
the
accusation
which
forms
against
him
of
having
corrupted
by
these
fantastical
opinions
,
that
had
his
Disciples
.
Here
then
,
we
have
people
,
who
said
in
the
time
of
and
who
must
say
according
to
their
Principles
,
That
the
Body
of
Jesus
Christ
has
all
the
external
accidents
which
appear
to
our
senses
,
and
that
there
was
no
difference
between
the
Body
of
Jesus
Christ
born
of
the
Virgin
,
and
the
Sacrament
.
So
that
here
are
persons
against
whom
may
be
maintain'd
in
an
Orthodox
sense
,
that
the
Sacrament
of
the
Eucharist
is
not
the
Body
of
Jesus
Christ
born
of
the
Virgin
.
That
this
opinion
was
a
necessary
consequence
of
that
of
that
't
is
from
thence
he
concluded
the
Body
of
Jesus
Christ
issued
out
thro
the
pores
,
applying
to
it
these
words
,
Omne
quod
in
os
intrat
,
in
ventrem
vadit
&
insecessum
emittitur
.
Tho.
Waldensis
all
of
'em
natural
Bread
.
Penitential
,
Touching
what
you
have
demanded
of
me
,
whether
the
Eucharist
when
it
has
been
consum'd
,
and
pass'd
into
Excrements
like
other
meats
,
returns
again
to
its
first
nature
which
it
had
before
't
was
Consecrated
on
the
Altar
.
(
This
opinion
is
contrary
to
that
of
Pope
and
several
other
Holy
Fathers
,
who
say
,
that
the
Body
of
our
Lord
does
not
go
into
the
draught
with
other
meats
.
)
Such
a
question
is
superfluous
,
seeing
our
Saviour
says
himself
in
the
Gospel
,
Whatsoever
enters
into
the
mouth
descends
into
the
stomach
and
is
cast
into
the
draught
.
The
Sacrament
of
the
Body
and
Blood
is
made
of
visible
and
corporeal
things
,
but
operates
invisibly
our
sanctification
and
salvation
of
both
Body
and
Soul
.
What
reason
is
there
to
say
that
what
is
digested
in
the
stomach
,
and
passes
into
Excrements
,
returns
again
to
its
first
state
,
seeing
no
body
ever
maintain'd
that
this
happens
.
He
makes
to
himself
the
questions
,
Whether
the
Body
and
Blood
of
Jesus
Christ
,
which
is
received
in
the
Church
by
the
mouth
of
the
Faithful
,
be
made
as
a
mystery
,
or
as
a
truth
,
which
is
to
say
,
Whether
it
contains
any
thing
conceal'd
which
is
only
perceiv'd
by
the
eyes
of
Faith
,
or
whether
without
the
vail
of
any
mystery
the
sight
of
the
body
sees
outwardly
that
which
the
sight
of
the
mind
sees
inwardly
;
so
that
whatsoever
is
done
in
this
mystery
is
discovered
to
the
view
of
sense
.
Whether
it
be
the
same
Body
which
was
born
of
the
Virgin
that
suffered
and
died
.
Paschasus
That
it
ought
not
to
be
denied
that
this
Sacrament
is
a
figure
.
that
which
is
felt
outwardly
from
that
which
is
hid
inwardly
Let
us
examin
the
first
of
these
questions
,
and
to
clear
it
from
all
ambiguity
define
what
we
mean
by
a
figure
,
and
what
by
truth
;
to
the
end
,
that
having
something
that
is
certain
before
our
eyes
,
we
may
better
find
the
reasonable
way
which
we
ought
to
follow
.
The
figure
is
a
kind
of
shadow
,
which
by
means
of
some
vails
,
shews
us
what
it
proposes
to
shew
us
.
As
for
example
,
when
we
would
signifie
the
Word
we
call
it
Bread
,
as
in
the
Lords
Prayer
,
where
we
ask
our
daily
bread
,
or
as
our
Saviour
says
in
the
Gospel
,
I
am
the
living
Bread
that
came
down
from
Heaven
.
Thus
does
he
call
himself
a
Vine
,
and
his
Disciples
the
Branches
.
I
am
,
says
he
,
the
true
Vine
,
and
you
are
the
Branches
.
In
all
which
there
is
one
thing
said
,
and
another
signified
.
The
truth
on
the
contrary
is
a
manifest
demonstration
of
the
thing
without
using
either
shadow
,
image
,
or
vail
,
it
being
discovered
by
simple
and
natural
expressions
,
there
being
nothing
to
be
understood
but
what
is
contained
in
the
terms
.
'T
is
not
the
same
in
these
other
examples
,
for
our
Saviour
Christ
is
not
substantially
either
Bread
,
or
Vine
,
nor
the
Apostles
Branches
,
Here
then
we
have
a
figure
,
but
in
the
last
examples
,
the
truth
is
uttered
in
plain
and
open
terms
.
Now
to
apply
this
to
the
things
in
question
,
to
wit
,
the
Body
and
Blood
of
Christ
.
Were
this
mystery
celebrated
without
a
figure
it
could
not
be
call'd
a
mystery
:
for
one
cannot
call
that
a
mystery
,
wherein
there
is
nothing
secret
,
nothing
remote
from
the
corporal
senses
,
nor
hid
under
any
vail
.
Yet
this
Bread
which
is
made
the
Body
of
Christ
by
the
ministry
of
the
Priest
,
shews
another
thing
outwardly
to
the
senses
,
and
offers
another
thing
to
the
intelligence
of
the
Faithful
.
Outwardly
one
discovers
the
form
of
Bread
,
its
colour
and
savour
,
such
as
it
was
before
.
But
there
is
another
thing
far
more
precious
and
excellent
which
is
taught
inwardly
,
a
divine
and
heavenly
thing
,
to
wit
,
the
Body
of
Jesus
Christ
which
is
therein
represented
,
and
't
is
not
by
the
corporal
senses
,
but
by
the
spiritual
intelligence
of
the
Faithful
that
this
thing
is
considered
,
taken
and
eaten
.
seeing
no
body
can
deny
but
this
is
so
,
't
is
manifest
that
this
Bread
and
this
Wine
are
the
Body
and
Blood
of
Jesus
Christ
figuratively
.
When
our
Saviour
brake
and
gave
the
Bread
to
his
Disciples
,
he
does
not
say
that
this
,
or
there
is
in
this
mystery
a
certain
virtue
,
or
a
figure
of
my
Body
,
but
he
says
plainly
,
This
is
my
Body
.
I
marvail
at
some
peoples
saying
't
is
a
figure
,
and
not
the
truth
,
a
shadow
and
not
the
Body
.
These
things
which
our
Saviour
did
as
God
and
Man
,
be
Sacraments
of
his
Grace
and
a
mystery
of
Faith
,
and
yet
are
they
nothing
but
the
truth
,
altho
they
be
called
Sacraments
.
These
things
being
mysteries
cannot
be
either
seen
,
or
toucht
,
and
consequently
this
is
not
a
Body
,
and
if
it
be
not
a
Body
,
they
are
a
figure
of
the
Flesh
and
Blood
of
Jesus
Christ
,
and
not
this
Flesh
and
this
Blood
in
propriety
of
nature
.
According
to
the
species
of
the
creature
and
the
form
of
visible
things
,
the
Bread
and
Wine
do
not
suffer
any
change
.
And
if
they
do
not
suffer
any
change
,
they
are
not
any
thing
else
but
what
they
were
before
.
We
see
not
any
thing
that
is
changed
in
these
things
corporally
.
We
must
then
confess
,
either
that
they
be
changed
in
another
respect
than
that
of
the
Body
,
and
consequently
that
they
are
not
what
appears
in
truth
but
that
they
are
another
thing
which
yet
we
plainly
see
they
are
not
by
their
proper
existence
.
Or
if
this
will
not
be
acknowledg'd
,
it
must
of
necesssity
be
denied
that
they
are
the
Body
and
Blood
of
Jesus
Christ
which
will
be
impious
to
say
or
think
.
commutatio
figurate
facta
esse
dicatur
We
do
not
find
that
such
a
change
happens
here
,
but
we
find
on
the
contrary
that
the
same
species
of
the
creature
which
was
before
remains
still
.
in
respect
of
the
substance
of
creatures
they
are
after
the
Consecration
what
they
were
before
;
they
were
before
Bread
and
Wine
,
and
we
see
they
remain
in
the
same
kind
,
altho
they
be
consecrated
.
'T
is
Faith
that
sees
whatsoever
this
is
,
the
eye
of
the
flesh
discovers
nothing
therein
,
these
visible
things
then
are
not
the
Body
of
Jesus
Christ
but
in
virtue
I
will
not
examin
Arnaud
,
whether
understands
these
words
in
another
sense
than
They
that
will
contradict
an
Author
,
Arnaud
,
directly
,
do
oppose
not
only
his
sense
but
his
words
,
and
they
never
borrow
the
words
of
those
whom
they
combat
to
express
their
own
opinion
.
Whether
what
the
Faithful
receive
with
the
mouths
of
their
bodies
in
the
Communion
,
is
this
same
Body
which
was
born
of
the
Virgin
,
that
has
suffered
for
us
,
died
and
rose
again
,
and
is
now
at
the
right
hand
of
the
Father
.
Paschasus
that
these
things
nourish
in
us
that
which
is
born
of
God
,
and
not
that
which
is
born
of
Flesh
and
Blood
.
that
in
respect
of
what
we
see
,
and
receive
corporally
,
which
is
bit
with
the
teeth
,
swallowed
and
received
into
the
stomach
,
they
do
not
communicate
eternal
life
;
for
in
this
respect
they
nourish
our
mortal
flesh
,
and
do
not
communicate
any
corruption
.
That
we
must
not
stop
at
the
savour
,
nor
colour
of
Bread
;
for
were
it
changed
into
flesh
't
would
be
no
longer
the
Flesh
of
Jesus
Christ
.
That
seeing
't
is
Faith
,
and
not
the
eye
of
the
Body
which
discovers
the
Bread
to
be
the
Body
of
Jesus
Christ
,
we
must
hence
conclude
that
't
is
not
so
in
but
in
receive
from
the
Altar
is
this
same
Flesh
which
is
born
of
the
Virgin
.
that
this
Flesh
which
was
Crucified
,
and
born
of
the
Virgin
consists
of
bones
and
sinews
,
distinguish'd
into
several
members
,
and
enliven'd
by
the
spirit
of
a
reasonable
soul
,
having
his
proper
life
and
motions
.
Whereas
this
spiritual
Flesh
which
nourishes
spiritually
the
Faithful
in
respect
of
its
outward
species
,
consists
of
grains
of
Wheat
and
is
made
by
the
hands
of
man
,
that
it
has
neither
nerves
,
nor
sinews
,
nor
bones
,
nor
different
members
,
that
't
is
animated
with
no
rational
soul
,
nor
can
exercise
any
vital
functions
.
viz.
Raban
John
Scot
Charles
the
Bald
John
Scot
Of
Personal
Differences
which
Mr.
has
treated
of
in
his
Eleventh
Book
.
personal
differences
between
the
Author
of
the
and
me
France
,
Spain
We
demand
justice
for
the
excesses
of
which
he
has
been
guilty
contrary
to
all
rules
of
honesty
and
truth
,
which
even
Pagans
would
blush
to
violate
.
We
would
gladly
know
of
him
whether
his
morals
will
give
him
this
license
.
We
are
already
satisfied
that
the
Maxims
of
their
new
Divinity
promise
impunity
to
all
manner
of
crimes
,
provided
they
be
of
the
faithful
Calvinists
who
commit
them
;
and
we
do
not
question
him
whether
he
fears
to
be
damn'd
by
calumniating
his
Adversaries
.
We
know
the
solutions
of
his
Doctors
deliver
him
from
this
fear
,
contrary
to
what
S.
says
,
who
tells
us
,
that
slanderers
shall
not
enter
into
the
Kingdom
of
God
.
But
that
which
we
desire
to
know
is
,
whether
they
have
of
late
taken
away
from
Crimes
,
the
name
of
Crimes
,
and
stript
them
of
the
general
infamy
which
accompanies
'em
,
whether
the
name
of
a
Slanderer
be
no
longer
odious
amongst
Calvinists
,
and
whether
they
have
sanctified
this
name
,
which
is
so
horrible
amongst
men
that
they
could
not
find
a
blacker
,
to
shew
their
detestation
of
it
,
than
to
call
such
Devils
.
which
is
discreet
,
modest
judicious
,
sincere
,
true
,
which
serves
to
disentangle
things
,
and
not
to
confound
'em
,
which
clears
truth
,
and
offers
it
in
such
a
manner
as
is
proper
to
introduce
it
into
the
mind
and
heart
,
which
inspires
motions
that
are
just
,
reasonable
,
proportionable
to
the
things
which
we
handle
,
which
has
no
other
lustre
but
what
serves
to
discover
truth
,
no
strength
but
what
is
borrowed
from
her
.
because
in
effect
he
deserved
it
,
and
that
this
only
increased
his
authority
by
being
in
effect
praise-worthy
this
only
increased
his
authority
Trithemus
,
who
believed
the
Real
Presence
,
praised
for
opposing
it
Arnaud
,
What
is
the
sense
of
these
words
because
he
was
indeed
praise-worthy
?
Do
they
signifie
that
he
praised
him
from
his
own
knowledg
,
or
from
the
opinion
of
others
?
It
is
clear
they
have
only
the
first
sense
,
and
not
the
second
.
To
commend
any
one
from
the
testimony
of
another
,
is
not
to
commend
him
because
he
is
in
effect
praise-worthy
,
seeing
there
are
several
people
which
we
do
not
in
effect
judg
to
be
praise-worthy
,
altho
thought
worthy
of
praise
by
others
.
To
commend
a
man
because
he
is
in
effect
worthy
of
commendations
,
is
proceeding
on
a
just
and
true
ground
,
and
on
the
reality
of
things
,
and
not
on
reports
,
and
popular
opinions
.
Trithemus
,
who
writes
a
Catalogue
of
Ecclesiastical
Writers
,
and
gives
particular
praises
to
an
Author
,
does
it
barely
from
the
relation
of
others
,
and
that
the
presumption
is
on
the
contrary
,
that
he
has
read
his
Book
and
speaks
of
it
from
his
own
proper
knowledg
.
De
Corpore
&
Sanguine
Domini
in
that
he
supposes
on
one
hand
that
was
a
Calvinist
,
and
on
the
other
that
the
Synod
of
which
condemned
was
of
the
same
mind
an
English
Protestant
,
supposes
that
the
Doctrin
of
the
Catholicks
,
and
therefore
would
have
it
thought
that
't
was
the
Doctrin
of
the
Real
Presence
which
was
condemned
in
by
the
Synod
of
and
by
Deacon
of
Blondel
suffering
himself
to
be
deceived
by
the
desire
which
he
had
to
raise
up
adversaries
against
fell
on
this
subject
into
one
of
the
most
palpable
contradictions
imaginable
:
For
finding
on
one
hand
advantage
from
opinion
,
who
makes
the
whole
Synod
of
who
condemned
to
consist
of
Calvinists
,
he
takes
this
part
,
and
supposes
with
him
that
the
Council
of
held
the
Calvinists
Doctrin
,
and
were
contrary
to
But
finding
elsewhere
in
the
epitomiz'd
Manuscript
of
the
Book
of
Divine
Offices
of
wrote
against
not
considering
that
this
supposition
was
contrary
to
that
of
he
makes
again
an
adversary
to
so
that
by
a
manifest
contradiction
,
he
pretends
that
the
Council
which
condemned
who
was
condemned
by
the
Council
,
were
of
one
mind
,
and
equally
contrary
to
the
Doctrin
of
on
the
subject
of
the
Eucharist
.
I
said
that
this
pretended
contradiction
was
a
fable
,
That
Mr.
did
not
so
much
as
think
of
Bishop
and
that
the
part
which
the
Author
of
the
gives
to
this
Bishop
in
this
adventure
,
was
a
mere
Romantick
whimsie
.
That
in
the
main
,
there
was
no
contradiction
in
what
Mr.
said
;
for
asserting
on
one
hand
that
was
censured
by
the
Synod
of
for
writing
that
the
Body
of
Jesus
Christ
was
triform
and
tripartite
,
and
on
the
other
that
had
been
one
of
those
that
contradicted
the
novelties
of
and
in
fine
that
he
does
not
separate
the
Fathers
of
from
the
number
of
these
Opponents
,
these
three
things
were
very
consistent
together
,
because
it
did
not
follow
from
the
Synod
of
s
condemning
the
triform
and
tripartite
Body
that
they
adopted
for
this
all
his
Fancies
touching
the
Real
Presence
.
Vsher
is
a
very
likely
conjecture
,
that
if
it
be
a
Romantick
whimsie
't
is
not
an
impossible
one
.
For
't
is
more
than
probable
that
who
was
a
man
of
great
reading
,
writing
on
a
matter
,
was
not
ignorant
of
the
opinion
of
a
person
so
much
esteemed
by
his
own
Party
,
as
Bishop
deservedly
was
't
is
a
Romance
that
is
possible
to
be
true
,
and
one
which
tends
to
excuse
Arnaud
,
we
have
no
other
ground
to
prove
that
the
Council
of
were
Calvinists
,
but
their
condemning
of
to
suppose
hereupon
was
a
Calvinist
,
this
is
a
contradicting
of
a
man's
self
,
and
this
is
what
Corpus
triforme
&
tripartitum
That
this
conception
of
that
the
Body
of
Jesus
Christ
was
triform
and
tripartite
,
was
improved
in
the
year
848.
by
the
Council
of
and
on
the
other
,
that
several
contradicted
from
whom
I
do
not
separate
Abbot
of
a
Divine
of
nor
the
Body
of
the
Bishops
assembled
in
the
year
858.
at
Corpus
triforme
&
tripartitum
Apology
for
the
Holy
Fathers
Apology
for
the
Holy
Fathers
Perpetuity
.
He
says
that
't
was
one
call'd
an
obscure
and
intricate
Divine
,
who
adjoyn'd
his
reasonings
to
the
ordinary
expressions
of
the
Church
,
and
expounded
them
according
to
his
fancy
,
that
as
he
was
a
Divine
,
he
might
argue
as
he
pleased
on
this
Faith
,
and
that
we
can
easily
conceive
a
Divine
may
fall
into
frivolous
reasonings
.
frivolous
and
passionate
Reasoner
supposing
't
were
granted
he
was
effectually
in
an
error
:
manifest
falsity
Bertram
absolutely
Bertram
had
effectually
erred
,
this
would
not
at
all
hurt
the
Church
,
that
't
is
no
wonder
that
one
man
has
erred
,
that
a
Divine
should
fall
into
frivolous
reasonings
.
one
may
easily
conceive
that
a
Divine
may
fall
into
frivolous
reasonings
.
is
not
thus
set
down
in
his
Book
,
and
that
there
is
only
that
the
greatest
advantage
which
the
Calvinists
can
pretend
to
touching
this
Author
is
,
that
he
be
set
aside
as
a
perplext
and
intricate
Author
which
can
be
profitable
neither
to
one
side
nor
the
other
.
that
I
explain
the
intentions
of
others
according
to
my
own
fancy
,
and
raise
up
trophies
to
my self
on
imaginary
conjectures
.
Apology
for
the
Holy
Fathers
my
arguing
supposes
that
these
two
Authors
are
but
one
and
the
same
person
.
For
if
they
be
two
different
Authors
,
what
wonder
can
it
be
they
have
had
different
sentiments
on
another
Author
.
that
an
Author
may
be
praise-worthy
in
one
piece
,
and
blameable
in
another
.
in
this
work
in
his
work
De
Corpore
&
Sanguine
Domini
Perpetuity
did
not
suppose
the
Book
which
goes
under
the
name
of
a
Religious
of
Author
of
the
Books
of
Predestination
,
and
of
the
refutation
of
the
errors
of
the
Greeks
.
That
seeing
he
testifies
on
the
contrary
to
incline
to
the
opinion
of
Mr.
who
will
have
this
Book
of
and
that
of
to
be
the
same
.
That
it
appears
at
least
from
his
Book
that
he
had
no
fixt
sentiment
that
was
the
Author
of
it
De
Marca
Apology
for
the
Holy
Fathers
to
make
Mr.
s
Book
an
excellent
piece
,
which
is
to
change
the
Objections
of
it
into
Proofs
,
and
his
Proofs
into
Objections
.
that
to
discover
the
falsities
of
a
Book
,
we
need
only
to
confront
the
passages
of
it
with
the
Originals
,
that
to
make
of
Mr.
Book
an
excellent
piece
in
the
sense
of
the
Catholicks
,
there
need
only
be
changed
the
Proofs
into
Objections
and
the
Objections
into
Proofs
.
A
bitter
Calumny
against
the
Author
of
the
Perpetuity
.
I
am
guilty
of
an
heinous
crime
,
such
a
one
as
obliges
me
both
by
the
Laws
of
God
and
men
to
publick
satisfaction
.
I
is
,
a
detestable
calumny
,
an
abominable
crime
,
the
most
base
and
unjust
proceeding
a
man
can
be
capable
of
.
Let
not
Mr.
marvel
at
these
reproaches
,
this
is
no
jesting
matter
.
He
must
not
abuse
persons
of
Honor
for
to
fill
up
a
sentence
.
If
he
has
express'd
himself
thus
thro
incogitancy
,
I
cannot
but
affirm
him
to
be
the
most
imprudent
man
in
the
world
,
and
if
he
has
done
this
with
mature
deliberation
,
I
must
declare
him
one
of
the
boldest
Calumniators
as
ever
was
,
and
am
certain
there
's
no
honest
man
of
his
Communion
but
will
grant
what
I
say
of
him
and
condemn
this
his
proceeding
.
God
will
one
day
shew
,
who
they
are
that
wrong
his
Church
,
the
light
of
his
judgment
will
discover
all
things
,
yea
,
and
I
hope
before
this
comes
to
pass
men
will
break
thro
this
ignorance
,
and
then
't
will
be
no
longer
necessary
to
write
in
favour
of
Transubstantiation
.
There
will
be
no
need
of
this
course
for
a
Reconciliation
with
and
regaining
peoples
favour
;
for
when
the
face
of
things
shall
be
changed
,
this
worlds
wisdom
will
be
useless
.
this
language
,
and
Mr.
knows
well
enough
what
he
has
said
himself
,
and
what
interpretation
his
words
will
bear
.
He
means
then
the
Author
of
the
wrote
not
of
Transubstantiation
by
persuasion
,
but
out
of
policy
,
and
for
worldly
respects
.
For
when
a
Catholick
Divine
defends
the
Church
to
which
he
is
united
,
if
he
believes
what
he
says
,
we
must
not
search
for
other
reasons
of
his
undertaking
the
common
cause
of
the
Church
in
whose
truth
he
places
his
hope
of
Salvation
deserves
sufficiently
to
be
defended
.
So
that
to
charge
the
Author
of
the
to
write
only
out
of
political
and
worldly
respects
,
is
to
charge
him
with
not
believing
what
he
writes
,
and
to
give
this
account
of
it
.
That
the
Author
of
the
did
not
write
by
persuasion
only
thro
policy
We
understand
The
Port
Royal
and
Geneva
of
Intelligence
against
the
most
holy
Sacrament
of
the
Altar
.
this
language
That
if
he
be
unwilling
together
with
his
friends
to
be
of
intelligence
with
he
must
change
the
act
of
the
adoration
which
they
perform
assisting
at
the
Mass
to
the
Elevation
of
the
Host
I
adore
thee
raised
on
the
Cross
,
at
the
general
judgment
,
and
at
the
right
hand
of
the
Father
,
without
any
mention
of
adoring
him
being
present
in
the
Church
.
Des
Cartes
That
God
sees
in
the
matter
,
in
the
figures
and
forms
only
a
different
order
of
parts
,
he
will
never
for
my
sake
dispense
with
the
rules
of
Justice
,
that
he
will
never
devine
my
secret
intentions
.
Why
are
the
immortality
of
the
soul
,
and
everlasting
bliss
so
hidden
,
and
as
it
were
so
buried
in
the
Books
of
the
Old
Testament
which
are
receiv'd
into
the
Canon
of
the
Jews
?
Why
did
not
Jesus
Christ
declare
his
Divinity
in
such
clear
and
precise
terms
that
't
were
impossible
to
elude
them
?
What
may
the
Pagans
say
on
what
the
Church
teaches
concerning
Original
Sin
,
and
this
inconceivable
transmission
of
a
crime
,
which
is
a
spiritual
and
voluntary
action
,
to
all
the
Sons
of
him
that
committed
it
,
altho
they
could
not
have
any
part
in
his
action
,
and
of
this
dreadful
condemnation
of
all
humane
nature
for
the
fault
of
one
man
?
dreadful
difficulties
Were
a
man
in
this
point
to
be
guided
by
his
reason
,
he
must
needs
start
back
at
these
inconceivable
verities
.
Should
he
pretend
to
make
use
of
its
lights
to
penetrate
them
,
she
will
only
furnish
him
with
arms
to
combat
them
.
That
this
will
be
very
rational
in
the
mouth
of
a
Catholick
,
because
he
accompanies
these
proofs
with
the
publick
intelligence
of
the
whole
Church
and
of
all
tradition
.
But
that
these
same
proofs
are
infinitely
weak
in
the
mouth
of
a
Calvinist
without
authority
,
without
possession
,
and
who
renounces
Tradition
and
the
Churches
Authority
.
That
Mr.
(
who
alledges
the
best
part
of
what
there
is
in
the
Scripture
concerning
the
Trinity
and
Divinity
of
Jesus
Christ
)
overthrows
the
Socinians
beyond
all
remedy
,
yet
in
such
a
manner
as
is
more
likely
to
make
'em
laugh
than
to
convert
'em
.
abuses
and
nullities
inconceivable
boldness
matters
,
and
maintaining
the
most
false
ones
.
truly
and
justly
,
and
herein
only
observe
the
Principles
of
their
Religion
,
my
conjectures
a
possible
Romance
truth
with
love
Meletus
Syrigus
Cyril
Lucar
An
Orthodox
Confession
of
the
Catholick
Apostolical
and
Eastern
Church
,
John
Scot
M.
C.
Richard
Royston
THOSE
that
shall
cast
their
eyes
on
this
Answer
,
will
be
at
first
apt
to
think
these
Critical
Questions
belong
only
to
Scholars
.
Whereas
we
have
here
several
important
matters
of
fact
,
which
are
in
a
manner
necessary
to
the
full
understanding
of
the
Controversie
of
the
Eucharist
.
The
Church
of
pretends
we
have
forsaken
the
Ancient
Faith
,
and
that
was
one
of
the
first
who
taught
our
Doctrin
in
the
beginning
of
the
11th
.
Century
.
We
on
the
contrary
maintain
't
is
the
Roman
Church
that
has
departed
from
the
Ancient
Belief
;
and
that
't
was
who
in
the
beginning
of
the
9th
.
Century
taught
the
Real
Presence
,
and
the
Substantial
Conversion
.
And
to
this
in
short
may
he
reduced
the
whole
Controversie
which
was
between
Mr.
and
Mr.
has
strenuously
and
clearly
shewed
that
as
many
Authors
as
were
of
any
Repute
im
the
9th
.
Century
,
have
opposed
the
Doctrin
of
and
that
consequently
must
be
respected
as
a
real
Innovator
.
Now
amongst
these
Writers
,
Mr.
a
Religious
of
two
of
the
greatest
Personages
of
that
Age
,
and
shews
they
wrote
both
of
'em
against
the
Novelties
which
had
broach'd
;
that
one
of
'em
Dedicated
his
Book
to
King
of
and
the
other
likewise
wrote
his
by
the
same
King's
Order
.
That
the
first
having
lived
some
time
in
this
Prince's
Court
,
died
at
last
in
in
great
reputation
for
his
holiness
of
Life
;
that
the
other
was
always
esteem'd
and
reverenced
as
the
Defender
of
the
Church
,
which
seems
to
be
decisive
in
our
favour
.
on
his
side
,
finding
himself
toucht
to
the
quick
by
the
consequence
of
these
Proofs
,
has
used
his
last
and
greatest
Endeavours
to
overthrow
or
weaken
'em
.
And
for
this
purpose
has
publish'd
at
the
end
of
his
Book
two
Dissertations
,
the
one
under
his
own
name
,
and
the
other
under
the
name
of
a
Religious
of
St.
whose
name
is
not
mention'd
.
In
the
first
,
which
is
under
the
name
of
the
he
does
two
things
;
for
first
,
he
endeavours
to
persuade
that
the
Book
of
is
not
in
effect
s
,
but
s
:
And
in
the
second
place
he
endeavours
to
decry
and
deprive
him
of
all
Esteem
and
Authority
.
In
the
other
pretends
that
whosoever
was
the
Author
of
this
Book
,
Mr.
has
not
rightly
comprehended
the
sense
of
it
,
and
that
this
Book
does
not
combat
the
Doctrin
of
And
thus
Mr.
pretends
to
discharge
himself
of
Mr.
s
proof
,
so
that
to
take
away
from
him
this
last
subterfuge
,
and
re-establish
this
part
of
Mr.
s
proof
,
it
is
necessary
to
shew
clearly
that
the
little
Book
of
is
in
effect
s
,
and
that
this
Book
is
directly
opposite
to
the
Doctrin
of
and
that
is
an
Author
whose
Testimony
is
of
great
weight
and
authority
:
which
is
what
I
have
undertaken
to
do
in
this
Answer
:
And
I
hope
these
kind
of
Elucidations
will
not
be
deemed
unprofitable
,
or
unpleasant
.
Moreover
,
I
did
not
think
my self
oblig'd
to
enter
into
a
particular
Examination
of
the
second
Dissertation
touching
s
Book
,
because
the
History
which
I
make
of
this
Book
,
the
judgment
which
those
of
the
Church
of
have
made
of
it
at
several
times
,
with
what
Mr.
alledges
concerning
it
in
the
11th
.
Chapter
of
his
sixth
Book
,
are
sufficient
to
shew
clearly
that
this
Author
has
directly
combated
the
Doctrin
of
without
offering
to
tire
the
Readers
with
troublesom
repetitions
.
Moreover
,
we
hope
to
give
the
Publick
in
a
short
time
a
translation
of
s
Book
,
which
being
but
a
small
Treatise
,
requires
only
an
hours
reading
,
in
which
every
one
may
see
with
their
own
eyes
what
's
his
true
sense
,
without
a
more
tedious
search
after
it
in
Mr.
s
Arguments
,
or
mine
the
Body
and
Blood
of
our
Lord
,
John
Scot.
An
Account
of
the
several
Opinions
which
the
Doctors
of
the
Roman
Church
have
offered
touching
this
Book
,
to
hinder
the
advantage
which
we
draw
from
it
.
Bertram
,
of
the
Body
and
Blood
of
our
Lord
c.
1.
Indic
.
Quirog
.
Ind.
Clem.
VIII
.
Indic
.
Sandov
.
An.
1612.
Praefat.
in
Bibl.
Sanct.
we
do
not
much
esteem
this
Book
,
nor
would
be
troubled
were
it
wholly
lost
;
but
seeing
it
has
been
several
times
Printed
,
and
many
have
read
it
,
and
its
name
is
become
famous
by
the
Prohibition
which
has
been
made
of
it
,
the
Hereticks
knowing
it
has
been
prohibited
by
several
Catalogues
,
that
moreover
its
Author
was
a
Catholick
Priest
,
a
Religious
of
the
Convent
of
beloved
▪
and
considered
not
by
but
by
That
this
Writing
serves
for
an
History
of
all
that
time
,
and
that
moreover
we
suffer
in
ancient
Catholick
Authors
several
Errors
,
extenuating
them
,
excusing
them
,
yea
often
denying
'em
by
some
tergiversation
invented
expresly
,
or
giving
them
a
commodious
sense
when
they
are
urged
against
us
in
Disputes
which
we
have
with
our
Adversaries
,
we
therefore
see
no
reason
why
should
not
deserve
the
same
kindness
from
us
,
and
why
we
should
not
review
and
correct
him
,
lest
the
Hereticks
should
scoffingly
tell
us
we
smother
Antiquity
,
and
prohibit
enquiries
into
it
,
when
't
is
on
their
side
;
and
therefore
we
ought
not
to
be
troubled
that
there
seems
to
be
some
small
matters
which
favor
them
,
seeing
we
handle
Antiquity
with
so
little
respect
,
and
destroy
Books
as
soon
as
ever
they
appear
contrary
to
us
.
We
ought
likewise
to
fear
lest
the
Prohibition
which
has
been
made
of
this
Book
,
should
cause
its
being
read
with
greater
greediness
,
not
only
by
Hereticks
,
but
also
by
disobedient
that
it
be
not
alledged
in
a
more
odious
fashion
,
and
in
fine
,
do
more
hurt
by
its
being
prohibited
than
if
't
were
permitted
.
Nicholas
Romoeus
In
Calvini
effig
.
spect.
3.
Col.
21.
&
Spect.
8.
col
.
72.
Usher
de
success
.
Eccl.
c.
2.
p.
41.
Paschasus
Ratbert
De
St.
Beuve
Port
Royal
De
St.
Beuve
D'
Luc
d'
Achery
Du
Perron
of
the
Body
and
Blood
of
our
Lord
,
John
Scot
the
Body
and
Blood
of
our
Lord
,
De
Marca
Body
and
Blood
of
our
Lord
De
Marca
De
Luc
d'
Body
and
Blood
of
our
Lord
John
Scot
De
Marca
Charles
the
Bald
Charles
the
Bald
Hincmar
,
Hincmar
Lords
Body
and
Blood
the
little
Book
published
by
the
Protestants
,
under
the
name
and
attributed
to
De
Marca
John
Scot
John
Scot
De
Marca
John
Scot
John
Scot
Charles
the
Bald
De
Marca
John
Scot
John
Scot
De
Marca
John
Scot's
That
what
the
Author
of
the
would
reform
in
the
Opinion
of
Mr.
does
not
at
all
make
it
the
more
probable
.
De
Marca
John
Scot
De
Marca
De.
Marca
De
Marca
John
Scot
of
the
Perpetual
Virginity
of
the
Holy
Virgin
,
He
wrote
—
a
little
Book
of
the
Virginity
of
the
Holy
Virgin
,
against
three
Infidels
.
John
Scots
De
Marca
De
Marca
John
Scots
part
9.
That
the
Sacrament
of
the
Altar
is
not
the
true
Body
nor
true
Blood
of
our
Lord
,
but
only
a
memorial
of
his
true
Body
and
Blood
,
John
Scot
John
Scot
John
Scot
John
Scot
John
Scot
is
the
Author
of
the
Book
of
publish'd
under
the
name
of
our
Lords
Body
and
Blood
Suffridus
Petrus
the
Body
and
Blood
of
our
Lord
,
Paschasus
Ratbert
Charles
the
Bald.
the
Body
and
Blood
of
our
Lord
,
Let
the
Reader
know
that
altho
the
name
of
this
Author
is
to
be
met
with
elsewhere
express'd
in
another
manner
,
yet
this
name
Bertram
)
being
most
common
and
familiar
,
ought
to
be
preferred
before
any
other
.
the
Body
and
Blood
of
our
Lord
,
Our
Lords
Body
and
Blood
the
Body
and
Blood
of
our
Lord
,
Ratram
.
Theophilus
Raynaud
How
easie
has
it
been
to
confound
in
so
great
an
affinity
and
resemblance
of
names
.
B.
Ratrami
Be.
Ratrami
P.
Cornutus
Publius
Cornutus
Si●
medit
Tho.
Waldensis
,
an.
1521.
Paris
.
Labbe
de
Script
.
Halberstat
,
Raymo
Charles
the
Bald
our
Lords
Body
and
Blood
Charles
the
Bald
the
Body
and
Blood
of
our
Lord
the
Body
and
Blood
of
our
Lord
,
Charles
the
Bald
De
Marca
Theophilus
Raynaud
Dissert.
Hist.
p.
HIERONYMVS
AB
ANGELO
FORYI
.
Cellot
De
Luc
d'
Achery
De
S.
Beuve
De
Marca
John
Scot
of
our
Lords
Body
and
Blood
,
Ratram
,
De
Luc
Praefat.
in
T.
2.
Spicil
.
T.
1.
de
Script
.
Eccl.
p.
53.
&
T.
2.
p.
06.
De
Marca
the
Body
and
Blood
of
our
Lord
.
John
Scot.
of
the
Body
and
Blood
of
our
Lord
the
Body
and
Blood
of
our
Lord
,
Ratramnus
,
Cellot
De
Success
.
Eccles.
p.
39.
c.
2.
Du
Perron
,
the
Body
and
Blood
of
our
Lord
the
Body
and
Blood
of
our
Lord
,
Charles
the
Bald
Charles
the
Bald
the
Body
and
Blood
of
our
Lord
.
Trithemius
,
Trithemius
de
Predestinatione
de
Predestinatione
Suffridus
Petrus
Labb
.
de
Script
.
Eccles.
in
Sigiber
.
the
Body
and
Blood
of
our
Lord
,
the
Birth
of
Christ
,
Ratramnus
the
Body
and
Blood
of
our
Lord
.
the
Birth
of
Christ
the
Birth
of
Jesus
Christ
Succession
and
State
of
the
Christian
Churches
,
the
Birth
of
Jesus
Christ
After
all
we
are
so
far
from
reading
the
Doctrin
of
in
the
Book
of
that
we
find
not
one
word
of
the
mystery
of
the
Eucharist
therein
.
the
Birth
of
Jesus
Christ
the
Body
and
Blood
of
our
Lord
.
the
Birth
of
Jesus
Christ
the
Body
and
Blood
of
our
Lord
,
the
Birth
of
Jesus
Christ
the
Body
and
Blood
of
our
Lord
,
the
Body
and
Blood
of
our
Lord
John
Scot.
the
Body
and
Blood
of
our
Lord
,
Body
and
Blood
of
our
Lord
Gloriose
Princips
John
Scot
Charles
Seniorem
Body
and
Blood
of
our
Lord
the
Body
and
Blood
of
our
Lord
.
Ratram
the
Body
and
Blood
of
our
Lord
.
Ratram
Augustin
,
Prosper
,
Salvien
,
Gregory
,
of
the
Body
and
Blood
.
the
Body
and
Blood
of
our
Lord
:
Charles
the
Bald
the
Body
and
Blood
of
our
Lord
.
the
Body
and
Blood
of
our
Lord
the
Body
and
Blood
of
our
Lord
.
Hincmar
.
This
silence
discovers
so
evidently
th'
injustice
which
has
been
done
to
in
attributing
the
Book
of
to
him
,
that
supposing
we
had
no
other
proofs
to
justifie
him
,
this
here
will
be
more
than
sufficient
to
take
away
all
suspicions
which
within
these
few
years
have
been
entertain'd
touching
his
integrity
in
the
Faith
.
Trina
Deitas
John
Scot
John
Scot
Maug
.
Dissert.
Hist
John
Scot
John
Scot
John
Scot
John
Scot
novelty
of
words
John
Scot
Vide
Dissert.
Hist.
Maug
.
Penit.
cap.
Stewart
.
Hincmar
Tho.
Waldensis
Body
and
Blood
of
our
Lord
,
John
Scot
Charles
the
Bald
John
Scot
Charles
the
Bald
De
la
Motte
Dissert.
Hist
Port
Royal
John
Scot
John
Scot
A
Refutation
of
what
the
Author
of
the
offers
to
persuade
that
the
Book
of
Publish'd
under
the
Name
of
is
of
our
Lords
Body
and
Blood
De
Marca
De
Marca
Perpetuity
of
the
Faith
De
Marca
John
Scot
John
Scot.
John
Scot.
John
Scot
John
Scot
John
Scots
John
Scot
John
Scot
John
Scot
Specie
geruntur
ista
non
veritate
John
Scot
John
Scot
John
Scot
Austin
.
Berenger
John
Scot
John
Scot
John
Scot
Specie
geruntur
ista
non
veritate
John
Scot
Specie
gerunter
ista
non
veritate
John
Scot
John
Scot
John
Scot
Charles
the
Bald
John
Scot
our
Lords
Body
and
Blood
John
Scot
Ad
Carolum
magnum
Imperatorem
Charles
the
Bald
Ad
Carolum
magnum
Imperatorem
John
Scot
Sigeb
,
Catol
.
c.
85.
&
99.
De
Script
.
Eccl.
fol.
53.
&
55.
Praefat.
gener
.
in
vit.
Sanct.
c.
4.
sect.
7.
Labbe
de
Script
.
Eccl.
&
seq
Charles
the
Bald.
Charles
the
Bald
John
Scot
Ad
Carolum
Magnum
Imperatorem
if
we
suppose
that
this
Title
is
equally
false
,
't
is
very
difficult
for
chance
to
produce
the
same
falsity
in
two
different
Books
,
which
in
other
respects
had
so
great
resemblance
.
And
if
it
be
pretended
that
the
Title
is
true
,
it
will
be
moreover
very
strange
for
the
fancy
of
two
different
persons
to
meet
in
giving
it
this
Title
.
John
Scot
Charles
the
Bald
Charles
the
Bald
Lib.
de
Corp.
&
Sang.
Dom.
John
Scot
Paris
John
John
Scot
John
Scot
Paschasus
,
Berenger
John
Scot
John
Scot
Lanfranc
,
Berenger
John
Scot
John
Scot.
John
Scot.
Berenger
,
Lanfranc
Lanfranc
,
Berenger
John
Scot
John
Scot
Paschasus
:
Paschasus
John
Scot
John
Scot.
John
Scot
John
Scot
John
Scot
Charles
the
Bald
Commentar.
in
1
ad
John
Scot
John
Scot
the
Body
and
Blood
of
our
Lord
,
John
Scot
the
Body
and
Blood
of
our
Lord
John
Scot
of
Natures
John
Scot
John
Scot
De
Nat.
l.
1.
&
lib.
John
Scot
John
Scot
of
Natures
Fulgencius
,
Isidor
John
Scot
Gregory
Nazianzen
Denis
the
Areopagite
,
Boetius
of
Natures
John
Scot
Petrus
Crinitus
John
Scot
our
Lords
Body
and
Blood
John
Scot
De
Natur.
l
John
Scot
John
Scot
John
Scot
of
Nature
John
Damascen
John
Scot
Other
Difficulties
which
the
Author
of
the
forms
on
the
Name
of
our
Lords
Body
and
Blood
John
Scot
John
Scot
Sigebert
,
Trithemius
the
Body
and
Blood
of
our
Lord
,
John
Scot
John
Scot
John
Scot.
John
Scot
Charles
the
Bald
the
Body
and
Blood
of
our
Lord
Paschasus
,
Rabanus
Bertram
:
Trithemius
fol.
57.
John
Scot
Charles
the
Bald
of
Natures
John
Scot
Raban
,
Heribold
,
Paschasus
,
Egilon
Ratramnus
quidam
Hieron
.
ab
ang.
Forti
Epist.
the
Body
and
Blood
of
our
Lord
,
Guil.
Malmsb.
A.
883.
Sim.
Dunelm
,
Math.
Westm.
ann.
889.
apud
Baron
.
A.
1118.
sect.
Attularius
;
Trithemius
John
Scot
the
Body
and
Blood
of
our
Lord
,
the
Body
and
Blood
of
our
Lord
John
Scot
John
Scot
Aumoinus
,
Ammonius
John
Scot
John
Scot.
Charles
the
Bald
John
Scot
John
Scot
John
Scot
John
Scot
Charles
the
Bald
John
Scot.
John
Scot
John
Scot
John
Scot
the
Body
and
Blood
of
our
Lord
,
John
Scot.
John
Scot
the
Body
and
Blood
of
our
Lord
,
John
Scot
was
in
great
esteem
both
in
his
own
,
and
succeeding
Generations
.
John
Scot
the
Body
and
Blood
of
our
Lord
,
John
Scot.
Charles
the
Bald
Predestination
.
These
two
things
exalt
your
Majesty
,
in
a
manner
really
illustrious
.
That
you
seek
after
the
secrets
of
the
heavenly
Wisdom
,
and
burn
with
Religious
Zeal
.
Concil.
apud
Vermer
Nov.
Bibl.
Mss.
Du
Chene
Hist.
Fr.
Annal.
876.
sect.
A.
886.
sect.
France
,
Learned
Ireland
John
Erigena
English
Annals
John
Scot.
He
applied
himself
Nov.
Bib.
Mss.
who
in
that
time
imparted
to
the
Gauls
the
Rays
of
his
Wisdom
.
He
was
a
long
time
his
Disciple
,
and
learn'd
from
him
the
art
of
knowing
divine
and
human
things
,
and
to
judg
rightly
of
good
and
evil
.
John
Scot
John
Scot
Charles
the
Bald
Denis
the
Areopagite
Charles
the
Bald.
I
speak
of
whom
I
have
heard
say
,
that
he
is
a
Saint
.
It
is
a
work
of
the
Spirit
of
God
to
have
made
this
man
so
zealous
as
well
as
eloquent
.
John
Scot
Augustin
,
Gregory
the
Great
,
Isidor
John
Scot
Ingusphus
,
William
Malmsbury
,
Simeon
Durham
,
Roger
de
Hoveden
,
Matthew
Petrus
Crinitus
De
honesta
Discipl
.
14.
c
11.
Genev.
had
enriched
the
College
of
especially
with
as
with
a
Divine
Star
,
which
he
drew
over
into
where
he
was
in
favour
with
John
Scot
I
cannot
sufficiently
wonder
that
leaving
Append.
ad
Hist.
Gothesc
the
error
which
was
said
to
hold
touching
the
Eucharist
;
these
droans
Lyons
)
should
only
apply
themselves
to
the
subject
of
Predestination
.
This
shews
,
that
they
did
not
matter
so
much
the
defending
of
the
Faith
,
as
the
ruining
the
Party
of
those
of
John
Scot
John
Scot.
Germains
des
prés
Of
Natures
John
Scot
was
a
man
very
likely
to
invent
Heresies
contrary
to
the
Doctrin
of
the
Church
of
his
time
.
2.
We
must
not
be
astonish'd
that
Heresies
,
having
been
only
tanght
by
a
particular
person
,
who
had
no
followers
,
that
the
Book
wherein
he
taught
them
should
not
be
publickly
condemned
.
of
Natures
John
Scot
John
Scot
That
his
Book
may
profitably
serve
to
resolve
difficult
questions
,
provided
he
be
excused
in
some
things
,
in
which
he
has
wandred
from
the
way
of
the
Latins
,
by
reason
of
his
following
too
much
the
Greeks
.
John
Scot
of
Natures
of
Natures
Charles
the
Bald
of
Natures
John
Scot
of
Natures
John
Scot
John
Scot.
John
Scot
An
Examination
of
what
the
Author
of
the
alledges
against
the
Employs
of
John
Scot
John
Scot
John
Scot.
John
Scot.
John
Scot
John
Scot
John
Scot
John
Scot
John
Erigenus
That
he
was
made
in
Abbot
of
a
Monastery
of
the
Royal
Foundation
.
Ingulphus
Append.
ad
Hist.
Goth.
John
Scot
John
Scot
John
Scot
John
Scot
John
Scot.
Roger
de
Howden
John
Scot
John
Scot
John
Scots
John
Scot.
John
Scot
John
Scot
Roger
de
Howden
John
Scot
John
Scot
where
he
was
with
John
Scot
John
Scot
The
King
sent
beyond
Sea
into
Embassadors
,
to
search
for
Masters
,
and
drew
over
a
Priest
and
a
Monk
;
he
brought
over
likewise
who
was
also
a
Priest
and
a
Monk
,
a
man
of
a
great
wit
,
and
well
vers'd
in
all
Sciences
.
John
Scot.
John
Scot
John
Scot
John
Scot
John
Scot
the
First
,
prayed
to
send
him
speedily
or
at
least
to
suffer
him
no
longer
to
remain
in
his
Vniversity
of
lest
he
should
corrupt
it
with
his
Errors
.
'T
was
without
doubt
after
these
Letters
that
withdrew
into
Seeing
then
Pope
has
govern'd
the
Church
since
the
year
858
,
till
868.
We
must
place
th'
arrival
of
about
the
year
864.
that
is
to
say
,
twenty
years
before
to
come
to
him
.
For
assures
us
this
was
in
the
year
Charles
the
Bald
John
Scot
Charles
the
Bald
John
Scot
virum
per
omnia
sanctum
that
year
in
these
times
,
his
temporibus
.
John
Scot
Antiq.
Brit.
John
Scot
John
Scot
John
Scot
John
Scot
John
Scot
John
Scot
John
Scot
John
Scot
John
Scot
John
Scot.
was
esteemed
a
Martyr
John
Scot
Du
Val
Sorbon
,
Cellot
Scabri
quidem
S.
Adelmus
,
&
Joannes
Sapiens
in
loco
qui
dicitur
Adesmibirig
.
Malmsbury
,
Simeon
Durham
,
Roger
de
Howden
,
Matthew
Westminster
,
Helinaud
Memoriale
Historiarum
Vincent
de
Beavais
,
Antonin
Florence
,
Baronius
John
Scot.
John
Scot
John
Scot
John
Scot
John
Scot
John
Scot
John
Scot
John
Scot
John
Scot
John
Scot.
John
Scot
John
Scot
Roger
de
Howden
John
Scot
John
Scot
Joannem
ex
antiqua
Saxonia
oriundum
Joannes
Scotus
John
Scot.
Charles
the
Bald
John
Scot
John
Scot
John
Scot
John
Scot
Charles
the
Bald
Charles
the
Bald.
John
Scot
John
Scot
John
Scot
John
Scot.
Hoc
tempore
creditur
fuisse
Joannes
Scotus
(
propter
hanc
infamiam
John
Scot
John
Scot
John
Scot
John
Scot
John
Scot
inter
moderna
sanctorum
syntagmata
John
Scot
John
Scot
would
not
have
treated
as
an
Heretick
,
he
would
have
put
a
difference
between
his
Book
and
his
Person
,
had
he
believ'd
he
pass'd
for
a
Martyr
and
Saint
in
the
Church
.
John
Scot.
John
Scot
most
holy
Monk
.
John
Scot
Thomas
Fuller
Hector
Boetius
Deidonan
Thomas
Fuller
John
Scot
John
Scot
Henry
Firtsimon
John
Scot
De
Saussay
John
Scot
Arnaud
Wion
John
Scot
Arnaud
Wion
John
Scot
Hugo
Menard
Hugh
Menard
John
Scot
PAge
7.
read
p.
9
l.
4.
r.
p.
12.
l.
ult.
r.
p.
34.
l.
1.
r.
p.
38.
l.
1.
r
p.
38.
l.
45.
r
p.
39.
l.
13.
r.
p.
46.
l.
23.
r.
p.
57.
l.
1.
r.
p.
90.
l.
5.
r.
p.
95.
l.
4.
r.
p.
97.
l.
1.
r.
p.
11●
.
l.
25.
r.
l.
30.
r.
p.
124.
l.
40.
r.
p.
158.
l.
ult.
r.
p.
165.
l.
1.
r.
l.
26.
r.
p.
203.
l.
r.
p.
210
l.
1.
r.
p.
223.
l.
29.
r.
p.
225.
l.
24.
r.
p.
243.
l.
1.
dele
p.
153
l.
10.
r.
p.
365.
l.
7.
r.
p.
274.
l.
14.
r.
p.
279.
l.
17.
r.
p.
291.
l.
23.
r.
p.
336.
l.
35.
r.
p.
330.
l.
22.
r.
Page
6.
at
bottom
of
the
page
,
r.
p.
27.
l.
11.
r.
p.
47.
l
31.
r.
A
Vindication
of
Christianity
against
Paganism
.
P.
Lorrain
.
London
R.
Royston