recently again in my hands.

17. Calovius and Scherzer, authors well versed in Scholastic philosophy,
and sundry other able theologians answered the Socinians at great length,
and often with success: for they would not content themselves with the
general and somewhat cavalier answers that were commonly used against that
sect. The drift of such answers was: that their maxims were good in
philosophy and not in theology; that it was the fault of heterogeneousness
called [Greek: metabasis eis allo genos] to apply those maxims to a matter
transcending reason; and that philosophy should be treated as a servant and
not a mistress in relation to theology, according to the title of the book
by a Scot named Robert Baronius, _Philosophia Theologiae ancillans_. In
fine, philosophy was a Hagar beside Sara and must be driven from the house
with her Ishmael when she was refractory. There is something good in these
answers: but one might abuse them, and set natural truths and truths of
revelation at variance. Scholars therefore applied themselves to
distinguishing between what is necessary and indispensable in natural or
philosophic truths and that which is not so.

18. The two Protestant parties are tolerably in agreement when it is a
question of making war on the Socinians; and as the philosophy of these
sectaries is not of the most exact, in most cases the attack succeeded in
reducing it. But the Protestants themselves had dissensions on the matter
of the Eucharistic Sacrament. A section of those who are called Reformed
(namely those who on that point follow rather Zwingli than Calvin) seemed
to reduce the participation in the body of Jesus Christ in the Holy
Communion to a mere figurative representation, employing the maxim of the
philosophers which states that a body can only be in one place at a time.
Contrariwise the Evangelicals (who name themselves thus in a particular
sense to distinguish themselves from the Reformed), being more attached to
the literal sense of Scripture, opined with Luther that this participation
was real, and that here there lay a supernatural Mystery. They reject, in
truth, the dogma of Transubstantiation, which they believe to be without
foundation in the Text; neither do they approve that of Consubstantiation
or of Impanation, which one could only impute to them if one were
ill-informed on their opinion. For they admit no inclusion of the body [85]
of Jesus Christ in the bread, nor do they even require