Bruno confessed to have doubted the application of the word "persons" to these distinctions within the Godhead, since his eighteenth year; but he had read in St. Augustine that it was not an old term, but new at that time. To none of his doubts as to the distinction of persons or the Incarnation had he ever knowingly given expression, except in quoting others, Arius, Gabellius, and the like.... On the same day, in his prison-house, he was further examined, and repeated that whatever he had written or said contrary to the Catholic faith was not intended as direct impugnment of the faith, but was based on philosophic grounds or on the authority of heretics; he made clearer also his reason for doubting the applicability of the term "persons" to the distinctions in the Godhead, quoting Augustine's words, "_Cum formidine proferimus hoc nomen personae, quando loquimur de divinis, et necessitate coacti utimur_." Especially as to the divinity of Christ he had been unable to understand how there could be any such relation between the infinite, divine substance, and the human, finite, as between any other two things,--soul and body, for example,--which may subsist together as one reality, but he had only hesitated as to the ineffable manner of the Incarnation, and not as to the authority of the Holy Scriptures which says "The Word was made flesh." Divinity could not be held, theologically speaking, to be along with humanity in any other fashion than by way of _assistentia_ (_i.e._ temporary influence or presence), but he did not infer anything from this contrary to the divinity of Christ, or of the supposed Divine Being that is called Christ; the miracles of Christ he had always held to be divine, true, and real--not apparent miracles; while the miracles of others were only in virtue of Christ: as to the sacrifice of the Holy Mass and the Transubstantiation of the flesh and blood of Christ he had always held with the Church: he had not attended Mass because of his excommunication, but had been to Vespers and to preachings in the Churches: in his dealings with heretics, he had always treated of matters philosophical, and had never allowed anything to escape him that was contrary to the Catholic Doctrine, and for that reason Calvinists and Lutherans had always thought of him as having no religion, because he did not entangle himself with theirs, and had been in many parts without having communicated, or accepted the religion of any of them. Some of the grosser charges of Mocenigo were read to him, which he strenuously denied,--and "as he spoke," says the faithful record, "he grew exceedingly sorrowful," marvelling that such things could be imputed to him. More strenuous grew his assertion of his orthodoxy--as to the person of Christ, the Virgin Motherhood, the Sacrament of Repentance; he spoke of his repeated efforts to obtain absolution, how for his sins he had always asked pardon of God, and