years labour neither eloquence of false Teachers nor force of civil powers has been able so wholly to pervert our Nation as to the belief of that high mystery of the real presence but even still there remain a considerable number retainers of the antient belief And can you think that not in a much greater space of time to wit betwixt the sixth and nineth Century all the Christian world could be perswaded to admit so strange a doctrin to nature and reason and yet no man by vertue of History or Tradition should be able to give any account what Orators prevailed with the world to relinquish the belief of their Ancestors or what power of civil Magistrates forced them to it Especially seeing there have not wanted Ecclesiastical Historigraphers who have made mention of matters of far less note than such a change of Faith must needs have made But what place will there remain for doubting that this high mystery was always believed if not only all writers be silent as to any change but also the seventh and eighth Age yea the most Primitive times do positively attest this very mystery by the pens of the chiefest Champions of the Christian Church who have left us any memorials of their learning and piety in their deservedly admired works I shall faithfully recount their words be your own judge what their sentiment was In the first place then glorious Saint and great Doctor S. Augustin tell us your Faith concerning the Holy Eucharist Is it Bakers bread or the body of our Lord and God I remember saies the holy Doctor in his 28. Ser. de verbis Domini when I treated of the Sacraments I told you that before the words of Christ that which is offered up is called Bread but when the words of Christ shall have been pronounced now it is no longer called bread but the body of Christ. And explicating those words of the Royal Prophet Psal. 98. v. 5. Exalt ye our Lord God and adore his foot-stool for it is holy Now what is this Foot-stool of God why saies this great Doctor The Earth is his Foot-stool But how is the Earth holy and to be adored by us The Saint goes on and tells us how Our Lord took Earth of the Earth because Flesh is of the Earth and he took Flesh of the Flesh of Mary And because he walked here in Flesh and gave to us that very Flesh to be eaten by us to our Salvation but no body eats that Flesh unless he shall first have adored it And indeed what could we expect that S. Austin should teach and believe concerning this divine Sacrament but what he had been taught by his Father and Instructor in Christ the glorious St. Ambrose And what was that Hear his words lib. 4. De Sacramentis Thou wilt perhaps say nnto me my Bread is ordinary Bread but that bread is bread before the Sacramental words but when Consecration has been made of bread it is made the Flesh of Christ. But how can bread be the body of Christ By Consecration Consecration by what and whose words is it perfected By the words of our Lord Jesus For all other things which are said Praise is given to God By prayer supplication is made for the people for Kings for the rest When the time is come that the Venerable Sacrament is to be made now the Priest does not use his own words but the words of Christ therefore the word of Christ makes this Sacrament But what word of Christ That word by which all things were made Our Lord commanded and Heaven was made our Lord commanded and the Earth was made Our Lord commanded and the Seas were made Our Lord commanded and every Creature was produced Doest thou see then how operative the word of Christ is If then there be so great force in the word of our Lord Jesus that it could make things which were not begin to be how much rather is it operative that those things which were should be and be charged into another thing Heaven was not the Sea was not the Earth was not but hear him saying He said the word and they were made he commanded and they were Created That therefore I may Answer thee the body of Christ was not before Consecration bâ— after Consecration I say unto thee that now the Body of Christ is He said it and it was made He commanded and it was Created And in chap. 5. of the same Book Before the words of Christ the Chalice is full of Wine and Water but when the words of Christ have bad their operation then it is made the blood which Redeemed the people See then in how many kinds of things the word of Christ is able to change all things Moreover our Lord Jesus himself testifies unto us that we receive his body and blood ought we then to doubt of his testification Add to S. Austin and S. Ambrose the Learned S. Hierom in his Epistle ad Heliodorum Far be it from me saies the Saint that I should speak amiss of those who succeeding the Apostles do make the body of Christ with their sacred mouth And in his 85. Epistle to Enagrius By whose prayers the body and blood of Christ is made Take notice that these three Holy Fathers lived not four hundred years after our B. Saviours death S. Cyprian yet nearer the Apostles age does no less clearly nor fully attest the same verity in his Serm. de Caena Domini That bread which our Lord gave to his Disciples being changed not in shape but in its nature by the Omnipotency of the Word was made Flesh. And in his Book de Lapsis reprehending such as were angry with the Priests of God who refused to admit them to the holy Communion of the B. Sacrament after they had polluted themselves with the profane Sacrifices of Heathen Idolaters expresses their sin in these words He that has fall'n from his Faith threatens them that have stood firm Sacrilegious wâ—etch he is angry with the Priests of God that he is not prosently admitted with defiled hands to receive the Body of our Lord or to drink his blood with his defiled mouth And this was the very doctrin of his learned Master Tertullian who yet nearer approached the holy Apostles lib. de Resur cur The Flesh is fed with the body and blood of Christ that the soul may be made fat with God And in his Book de Idololatria he complains of the prosaneness of some Christians who made no scruple to day to be working in their Shops making Idolatrous Statues for the Heathens and yet to morrow would presume to come into the Christian Congregations and receive the Sacred mysteries of our Lords body and blood and communicate them to others His words are these To touch the body of our Lord with those hands which give bodies to Devils Nor is this all their Crime would be less did they only receive from the hands of others what they contaminate and pollute
perswade Unbelievers to acknowledge the true Faith but only professes that by these her members are sanctified For example we say by Baptism as an outward and visible sign is wrought an invisible grace in the soul of the person Baptized Though view the Child as much as you please you can by none of your senses perceive any mutation to be wrought In like manner the Church professes to believe the mystery of the Incarnation of the Son of God that our Lord Jesus though to outward appearance a mere man was also true God and yet by no sense was the Hypostatical Union of his soul and body to the Second person of the blessed Trinity discernable This was no doubt a great Miracle yea the miracle of miracles wrought amongst us but the end of its working being not by it as a motive to draw the world to Christianity but to constitute a fit person for the working of the salvation of the world it was not necessary it should be the object of our senses The same Lord and Saviour telling us that he was God though we could discern no Characters of Divinity in him by any of our senses he saying that he was God proving by other Miracles to our senses that he was sent from God to teach us nothing but Truth this was sufficient to secure our belief of his Deity In like manner in the mystery of the holy Eucharist this miraculous change being not wrought to allure Strangers to the Christian Faith but to sanctifie Believers and to work all those spiritual effects in them above-mentioned by being received by them and offered up in their presence for them c. it was not requisite this change should be the object of our senses Nay it was necessary it should not be the object of our senses For it being wrought to the intent we should eat and drink our dear Lord his body and blood it was necessary only the substance of bread and wine should be turned into the substance of our Lords flesh and blood the accidents of bread and wine remaining for that otherwise we should have a horror to eat raw flesh and drink true appearing blood As to the confirmation of the Argument that hence it would follow we cannot trust our senses and consequently not be certain of any miracle wrought by our Saviour To this I Answer We may alwaies trust our senses about their own objects and in due circumstances and when we have not positive grounds to think either God Almighty by himself or by an Angel or permissively by a Devil represents things otherwise then they are The three Children in the fiery Furnace might really think themselves in the midst of scorching Flames though they felt them not because they had reason to surmise God Almighty wrought a miracle out of those circumstances they had no reason to believe any thing to be ordinary fire which should not burn as fire Nor must they for this for ever after be in doubt whether they were not environed with Flames of fire or no. Nor must Abram because once in a particular circumstance he mistook three Angels for three men therefore never after believe his eyes whether he saw a man or no unless he first pinched him by the arm and felt that he had flesh and blood as himself Nor must one who in the presence of a Conjurer had taken pibble stones for grapes for ever after be doubtful whether he saw grapes or no till he tasted them Nor does it follow S. Mary Magdalen could not be certain she ever saw our B. Saviour because once her senses were mistaken concerning him taking him for the Gardener And in our present case our B. Saviour telling us that the Holy Eucharist is his body we have all reason to think that by miracle he makes it to be so whatsoever it seems to our senses Nor do Catholicks therefore out of such a circumstance doubt of all the bread they see whether it be not their Lords body or no Though I must tell you even here your senses are not mistaken for they do perceive what they seem to perceive that is the Accidents of bread and wine which remain and affect them in the same manner as when the substance under them was the substance of bread and wine but now is the substance of our Lords body and blood Substances are not discernable by any sense only we conclude by a Physical certitude such a substance is under such a complex of Accidents when we have nor positive grounds that God Almighty works a miracle as here we have he saying expresly of this object before us 'T is his body and 't is his blood But if there be so much to be said for this great mystery how comes it to pass so many have so great difficulty to believe it It is not because the mystery is not highly credible but it is partly from Nature and partly from Education and partly from want of a serious and frequent consideration of those Arguments which strongly evince the credibility of it and partly for want of strange desires of the happiness of the other life and of a heart void of inordinate affections to the things of this life Pleasures Riches and Honors 'T is partly from Nature I say For 't is not more difficult to our senses to practice Sobriety Temperance Chastity and Fasting then it is to our understanding to assent to Truths which seem to shock our reason and senses though proposed by never so great Authority Should you have seen our B. Saviour sucking his Mothers Breast in the Stable of Bethlehem whosoever should have told you the little Infant there was God Almighty the maker of Heaven and Earth Nature would have found a great difficulty to believe so strange an assertion and no less then it does now to believe that a little Wafer in the hands of a Priest is the same Christ both God and man veiled under the appearance of the common accidents of bread But had it been moreover from your infancy continually noysed in your ears by such as you reverenced for their learning and skill in divine matters that it was impossible for God to become man this would strangely have encreased your difficulty to believe a little Infant in nothing different as to outward appearance from other Children should be God But if to all this you should add never or very seldom and slightly to consider the positive Arguments for the belief of that mystery of the Incarnation but were ever still poring upon the difficulty and unlikeliness and seeming impossibility of any such thing 't is not possible you should ever come to the belief of it though the mystery be never so true in it self nor the Arguments to prove it never so evident and cogent But this is the case of us generally in England as to the mystery of the B. Sacrament and therefore no vvonder if generally it be not believed by us but we
but moreover they deliver to others what they have polluted Makers of Idols are admitted into the Ecclesiastical Hierarchy O Impiety Once the Jews laid profane hands on Christ these daily violate his body O hands deserving to be cut off But shall we desire a Greek Father or two to give us their sense concerning our present Controversie S. Crysost ho. 60. ad pop Antioch Because the Word saies This is my Body let us assent and believe And a little after How many are there now adaies that say O that I could see his Figure his Garments his Shooes Lo thou seest himself thou touchest him thou eatest him Thou desirest to see his Garments but he give thee not only to see but also to eat and touch and take himself into thee And a little after Consider what an indignation thou hast against the Traytor Judas and against those that Crucified him Therefore consider lest thou also beest not guilty of the body and blood of Christ. They killed his most holy body and thou receivest it with a polluted soul after so many benefits For he was not satisfied to be made man to be Buffetted and Crucified but moreover he does mix himself with us and makes us his body not only by Faith but in very deed And ho. 24. in Ep. 1. ad Corin. Christ has given us his body both that we might have it and might eat it which is the greatest sign of love Wherefore Job chap. 31. that he might show the love of his Servants to him said they oftentimes of their execeeding great love to him would say concerning him Who will give us of his Flesh that we might be filled with it Even so Christ has given us his Flesh that we might feed upon it thereby to allure us to love him very much This body the Sages adored in the Manger Thou seest it not in the Manger but npon the Altar not a Woman holding it in her arms but a Priest present Nor do I show thee Angels nor Arch-angels nor Heaven nor the Heaven of Heavens but the very Lord of all these things Nor doest thou only see him but touch him not only touch him but eat him and having received him returns to thy home And Hom. 60 ad pop Antioch and 83. in Math. Let us every where believe God and not oppose him although that which he saies seem absurd to our sense and thoughts let his speech overcome both our sense and our reason which let us do in all things and especially in the Mysteries not only regarding those things which lie before us but also holding fast to his words For we cannot be deceived by his words but our sense is most easily deceived those cannot be false this is deceived very often Because therefore he has said this is my body let us make no doubt but believe and see it with the yes of our understanding And in his 3. ho. in Ep. ad Ephes Let us think that him that sits above who is adored by the Angels 't is him that we tast that we feed upon And ho. 2. ad pop Antioc Elias left his Disciple his Mantle but the Son of God ascending left us his Flesh. But Elias indeed put off his Mantle but Christ both left us his Flesh and retaining it ascended with it Let us not therefore be dishartened nor lament nor fear the difficulty of the times For he that has not refused to shed his blood for us and has communicated to us both his flesh and blood will not refuse to do any thing for our Salvation Hear another Greek Doctor S. Cyril of Jerusalem in his Catechistical discourses which are the plainest declarations of the mysteries of our holy Faith Catech. 4. Mys. Seeing then Christ himself so affirms and says concerning the bread This is my body who after this can dare to doubt of it and the same also affirming and saying This is my blood who I say can doubt of it and say it is not his blood He changed water into wine in Cana of Galilee by his sole Will and shall he not be worthy whom we may believe that he changed wine into his blood For if being invited to a corporeal Wedding he wrought a stupendious miracle shall we not confess him much rather to have given his body and blood to the Children of the Bridegroom Wherefore with all assurance let us take the body and blood of Christ for under the appearance of bread is given to thee his body and under the appearance of wine is given his blood that having received the body and blood of Christ thou maiest be made partaker together with him of his body and Blood So shall we be Christophers such as carry Christ in them when we shall have received his body and blood into our Members and so as S. Peter saies shall be made partakers of the divine Nature Do not therefore look upon it as bare bread and bare wine for it is the body and blood of Christ according to the words of our Lord himself For although thy sense suggest this to thee yet let Faith confirm thee do not judge of the thing by thy tast but rather from Faith hold for certain so that thou hast no doubt that the body and blood are given to thee Knowing and accounting for most certain that this bread which is seen by us is not bread although our tast judge it to be bread but that it is the body of Christ. And the wine which is seen by us although it may seem wine to our sense of tasting that yet it is not wine but the blood of Christ. Can the holy Council of Trent have plainer words than these or fuller to our present purpose Add the testimony of S. Justin Martyr who lived yet nearer the Age of the Apostles in his Apology for the Christians to Antoninus the Emperor in which he gives him an account of the Christian Faith and where certainly he would not make it more mysterious than it was nor more hard to be believed according to any part of it then the truth and common belief of Christians forced him but rather would moderate the mysteriousness of it than encrease it Hear him then giving an account of the Holy Eucharist This meat is called by us the Eucharist because no body may partake of it but he who believes those things to be true which we say and lives so as Christ has taught us For we do not take these things as common and ordinary bread but as by the word of God our Saviour Jesus Christ was made man and had flesh and blood for our Salvation so we have been taught that this meat which is Consecrated by the Prayers of that speech we received from him is the flesh and blood of Jesus Christ who was made man For the Apostles in their Commentaries which are called Gospels have delivered that Christ so commanded and that having taken bread when he had given thanks he said Do this
in memory of me This is my Body and having taken the Cup when we had given thanks he said also This is my blood and gave it to them only Mark how this holy Father saies that what we have received concerning the holy Eucharist is that it is both the flesh and blood of Jesus Christ who was made man Now would any man in his wits have given such an account of the Christian Faith to an unbelieving Heathen with a desire to Convert him and to recommend our holy Faith to him had the blessed Eucharist been a mere sign of the flesh and blood of Christ. This he would easily have understood to be very feasable whereas the other strangely shocks both his sense and reason For other Testimonies out of these and other Holy Fathers I refer you to our Books of Controversie on this Subject which are full of them And who now that has the least grain of Humility and Modesty would not blush to accuse so many and so grave Doctors of Christ's Church of Idolatry and damnable Error And here Sir you must give me leave to bespeak our Adversaries in the words of S. Augustin directed by him to Julâ—an the Pelagian after a like Citation about another matter of these very Holy Fathers by me now cited as to a good part of them Tu qui tam crebro c. Thou sadly deluded Calvinist that doest so often object to us Catholick Christians the crime of Idolatry for adoring the Holy Eucharist if thou beest awake see what and what kind of men and how glorious Defenders of the Christian Faith thou darest to be spatter under our names with so execrable a Crimination Go now and object to us the crime of Idolatry dissemble and feign thy self not to know what they say in this point over-look them as it were and attack us only as not knowing that under our name they are reviled and confidently insult over so many and so great Doctors of the Church of Christ who after a most Saintly life and having beaten down the Errors of their times most gloriously went out of this life before you and your Camerades bubled up Doest thou see with what kind of men we sustain thy reproaches doest thou see with whom we have the same common cause which without any sober consideration thou Calumniates and endeavours to expugn Doest thou see proud Calvinist how pernicious it is unto thy self to object so horrible a crime of Idolatry to such men as these and how glorious it is to us to sustain the charge of any crime together with such Doctors Or if thou doest see see and hold thy peace and let so many Catholick tongues silence thy Calvinistical tongue and submit thy brazen forehead to the venerable mines of so many grave Fathers The Russian Polemus to compleat his wilde ramble would needs early in the morning half Drunk with his Night-Revels go to the School of the Grave Sophist Xenocrates to affront him and his Scholars But he was no sooner entred the School of that sober Platonist but the very fight of the modest and grave Comportment of the Philosopher and his Scholars did so strike my young gallant that he was quite out of Countenance and asham'd of himself he pull'd off his drunken bayes and compos'd himself to modesty and became his Convert whom he came on purpose to deride and scoff at Such force had the grave Countenances of a sober Platonist and his School to compâ—â—at a rude Russian Finding my presuptuous Calvinist drunk with pride and self-conceit I could think of no better means to reduce him to Sobriety then to bring him not into the School of a sober Ethnick Philosopher but into a grave Assembly of the most memorable Bishops and Doctors of the School of Christ. To whom certainly so much a greater Reverence and respect is due by how much their Doctor and Master Christ is greater then Xenocrates 's Master and Doctor Plato I desire now my conceited Calvinist that thou wouldst think it worth thy while to eye to look upon so many and so grave Prelates of the Catholick Church and imagin them to look as it were upon thee and mildly and gently to say unto thee Itanè nos fili Juliane c. Is it so indeed Son Stilling fleet are we 〈◊〉 Idolaters What answer wouldst thou give them With what face wouldst thou look upon them What arguments would occur to thee Wouldst thou dare wouldst thou have the face to produce such wodden Daggers as thou art ever and anon drawing upon us Or rather would not such pittiful Weapons fall out of thy hand at the presence of so great Doctors and such grave Prelates of Gods Church Wouldst thou have the forehead to tell the great S. Augustin our B. Lord said Do this in remembrance of me the words which I speak unto you are spirit and life I am a Door I am a true Vine c. As if that great Doctor and his venerable Fellows could be ignorant of such petty Cavils as those Tautumne apud te c. Can a Calvin or a Stillingfleet have so much Authority with any person of sobriety that he should for their regards not only for sake so many and so great Doctors and defenders of the Christian Faith from the rising of the Sun to the going down thereof but also dare to call them I dolaters and Abertors of damnable Errors I desire my conceited Calvinist would but consider into what an Assembly I have brought him 'T is an Assembly of Saintly Doctors not of the popular multitude Such as were not only Children but Fathers of the Church famous in their Generations for Learning and Sanctity who well furnished with spiritual Weapons strenuously warred against the Hereticks of their days and having happily finished the labours of their dispensation holily went to rest in peace Nor was the doctrin we are now disputing any new devised Opinion of theirs but what they learnt in the Church of Christ in the time of their Rudiments that they taught the Church of Christ in time of their Honors That which they found in the Church that they held That which they received from their Fathers they delivered to their Children And if my Calvinist will perhaps say he does not charge S. Augustin or S. Chrysostom with the crime of Idolatry he must give me leave to tell him nor then does he justly charge us whom he sees in the same cause to have followed their steps But if he will only reproach us with such a Calumny nor for any other reason but because we think concerning the holy Eucharist what they thought hold what they held preach what they preacht who does not see that he openly reviles us only but secretly has the like judgement of them For what they believe we believe what they teach we teach yield to them and you yield to us acquiesâ— in their sentiments and you 'l cease to condemn ours Moreover this grave Assembly of antient
A RATIONAL DISCOURSE CONCERNING TRANSUBSTANTIATION IN A Letter to a Person of Honor from a Master of Arts of the University of CAMBRIDGE Printed in the Year MDCLXXVI A RATIONAL DISCOURSE CONCERNING TRANSUBSTANTIATION SIR HAving lately had the honor of your Company you were pleased to signifie a particular difficulty which you had to believe the great mystery of Love and grand stumbling block of more ingenious Protestants the mystery of Transubstantiation in which if I could give you satisfaction to my best remembrance you promised me to reconcile your self to the Church of Rome Non ignara mali miseris succurrere disco My own sad misfortune to have been Educated in the misbelief of this sublime Article of our Christian Faith till the five and twentieth year of my Age makes me very tenderly compassionate both to your self and all others whom I see to be involved in the same misery The all good and all powerful God who has so firmly made me to believe this strange miracle of Love that had I a thousand Lives I would most willingly through God's assistance lay them all down to Seal it with my blood give your Honor and all Mis-believers the like satisfaction to your and their Eternal comfort What satisfies me I shall in the best manner I am able Candidly propose to your mature and impartial consideration Sir My sentiment concerning the adorable Eucharist is that it is neither less nor more than the Sacred Body and Blood of God neither less nor more than whole Christ. God and Man Soul Body and Divinity though for the love and service of us Sinners veiled under the vile accidents and appearances of common Bread and ordinary Wine Concerning which mystery my first Assertion shall be Assertion 1. It is possible to the Omnipotent power of God to change the substance of Bread and Wine into the substance of our blessed Saviours Body and Blood And this our Adversaries generally grant Whence by the way take notice that all such Arguments and most of them are such as pretend to prove Transubstantiation impossible even in the judgment of our Adversaries are Sophisms and do not prove their Proposers inintent Else they must confess that two Contradictories may be true and that they can and do believe them both To wit that Transubstantiation is both possible and impossible and they can and do believe as much 'T is possible that they grant and 't is also impossible for that their Arguments attempt to prove Further. I prove Transubstantiation possible thus What you and I can do and every day actually do in four and twenty hours surely God Almighty can do in a moment But you and I in four and twenty hours turn Bread and Wine into the substance of our bodies by eating drinking and digesting of them Therefore our B. Saviour in a moment without eating and drinking by a mere Fiat or will that the substance of bread and wine be turned into the substance of his Body and Blood can effect it But then you will say the substance of the bread and wine must be transferred into Heaven that it may be changed into the substance of our Lord's body there But why so Is it not sufficient that the substance of our-Lord's body in Heaven be made to be under the accidents of bread and wine here But how can the substance of our Saviours body be in Heaven under such a measure of quantity and such accidents there and at the same time be here on Earth under a different quantity and accidents Why how is the substance of the same Air condens'd under a lesser quantity to day which rarified yesterday was under a greater quantity For the antient and commonly received definition of Rarefaction is a little matter under a great quantity and of Condensation is a great deal of matter under a little quantity For example In a Weather-glass the same air rarified fills twice as much space as did the same air condens'd as is evident to your eye So that the same substance of air when it is rarified fills the spaces A. and B. which when it was condens'd fill'd only the space A. and this without any addition of any new substance of air only the same substance by vertue of Rarefaction is under a greater quantity than it was before And will you pawn your soul the Omnipotent God cannot by Consecration make his own body be present to the spaces A and B which before Consecration was only present to the space A. Now who would ever have imagin'd such Doctrin as this concerning Rarefaction and Condensation should have been taught by an Aristotle to explicate Nature and not rather have been invented by some Christian Philosopher to declare the supernaturality of Transubstantiation so aptly does it agree with that hidden and holy mystery 2. None make difficulty of a spirits being in different places at once The soul is generally acknowledged to be all in the head and all in the foot as Almighty God is all in France and all in England not one part of him here and another there not one God in France and another in England We indeed because we never saw the same thing in two places but always different things in different places are apt to imagine it impossible for the same thing at the same time to be in two different places Hence it follows whatsoever involves not a contradiction being possible to God Almighty let our phansie say what it will we must follow our reason and acknowledge Almighty God can make not only a spiritual substance but even a material one be in two places at once unless we can shew it includes a contradiction To be here and not to be here is indeed a contradiction but to be here and there at the same time is no contradiction else neither our soul nor God Almighty himself could be all here and all in another place at the same time Now will any one who is forced by his Faith and Reason to acknowledge a spiritual substance is actually in two places at once pawn his eternal salvation as he does who purely for this difficulty continues Protestant that God Almighty cannot by all his Omnipotency make a corporeal substance be here and in Heaven at the same time Now that the bread and wine in the Holy Eucharist should affect our senses in the same manner as they did before their change into our B. Saviours body and blood this ought to seem no impossible wonder to a Christian who believes so many miracles in our Lords Incarnation Conception and Nativity of a Virgin Such a Miracle as this our Lord wrought when he appeared to S. Mary Magdalen in the shape of a Gardner His face no doubt was his own true face but it wrought upon S. Mary Magdalens eyes as if it had been the face of the Gardiner And here I had thought to have inserted the different ways which different Schools of Catholick Divines take to explicate how this