that the Sacrament in sundry portions consecrated by a bishop shuld be sent a broade among the churches for cause of heretikes that the catholike people of the churches which word here signifieth as the greke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth so as it is not necessarie to vndestand that the sacrament was directed only to the materiall churches but to the people of the parrishes might receiue the catholike communion and not communicate with heretikes Which doubteles must be vndestanded of this priuate and single communion in eche catholike mans house and that where heretikes bare the swea and priestes might not be suffred to consecrate after the catholike vsage Elles if the priestes might with out let or disturbance haue so done then what nede had it ben for Milciades to haue made such a prouision for sending abroade hostes sanctified for that purpose by the cōsecration of a Bishop The place of Damasus hath thus Milciades fecit vt oblationes consecratae per Ecclesias ex consecratu Episcopi propter haereticos dirigerentur Milciades ordeined that consecrated hostes shuld be sent abroade amongest the churches prepared by the consecration of a bishop The two wordes propter haereticos for heretikes added by Ado the writer of Martyrs lyues openeth the meaning and purporte of that decree Here haue I brought much for proufe of priuate and single communion and that it hath not onely ben suffered in tyme of persecution but also allowed in quiet and peaceable tymes euen in the Churche of Rome it selfe where true Religion hath euer ben most exactly obserued aboue all other places of the worlde and from whence all the churches of the West hath taken their light As the Bishops of all Gallia that now is called Fraunce doo acknowledge in an epistle sent to Leo the Pope with these wordes Vnde religionis nostrae propicio Christo Epistola proxima post 51. inter epistolas Leonis fons origo manauit From that Apostolike see by the mercie of Christ the fontaine and spring of our Religion hath come More could I yet bryng for confirmation of the same as th' example of S. Hilaria the virgine in the tyme of Numerianus of S. Lucia in Diocletians tyme done to martyrdom of S. Maria Aegyptiaca and of S. Ambros of which euery one as auncient testimonies of ecclesiasticall histories and of Paulinus doo declare at the houre of their departure hence to God receiued the holy Sacrament of th'aulter for their viage prouision alone But I iudge this is ynough and if any man will not be persuaded with this I doubte whether with such a one a more number of autorities shall any thing priuaile Now that I haue thus proued the single communion I vse their own terme I desire M. Iuell to reason with me soberly a word or two How saye you Syr doo you reproue the Masse or doo you reproue the priuate Masse I thinke what so euer your opinion is herein your answer shall be you allow not the priuate Masse For as touching that the Oblation of the body and bloude of Christ done in the Masse is the sacrifice of the churche and proper to the new testament commaunded by Christ to be frequented according to his institution if you denye this make it so light as you liste all those authorities which you denye vs to haue for proufe of your great number of articles will be fownde against you I meane doctoures general councelles the most aunciēt th' example of the primitiue churche the scriptures I adde further reason consent vniuersall and vncontrolled and tradition If you denye this you must denye all our Religion from the Apostles tyme to this daye and now in the ende of the world when iniquitie aboūdeth and charitie waxeth colde when the sonne of man cōming shall scarcely finde faith in the earth begynne a new And therefore you M. Iuell knowing this well ynough what so euer you doo in dede in worde as it appeareth by the litle booke you haue set foorth in printe you pretende to disallow yea most vehemētly to improue the priuate Masse Vpon this resolution that the Masse as it is taken in generall is to be allowed I enter further in reason with you and make you this argument If priuate Masse in respecte only of that it is priuate after your meaning be reproueable it is for the single communion that is to saye for that the priest receiueth the Sacrament alone But the single communion is laufull yea good and godly ergo the priuate Masse in this respecte that it is priuate is not reproueable but to be allowed holden for good and holy and to be frequēted If you denye the first proposition or maior then must youe shew for what elles you doo reproue priuate Masse in respecte only that it is priuate then for single communion If you shew any thing elles then doo you digresse from our purpose and declare that you reproue the Masse The minor you can not denye seing that you see how sufficiently I haue proued it And so the priuate Masse in that respecte only it is priuate is to be allowed for good as the Masse is Mary I denye not but that it were more commēdable and more godly on the churches parte if many wel disposed and examined would be partakers of the blessed Sacrament with the priest But though the Clergie be worthely blamed for negligence herein through which the people may be thought to haue growen to this slaknes and indeuocion yet that notwithstanding this parte of the catholike Religion remaineth sownde and faultles For as touching the substance of the Masse it selfe by the single communion of the priest in case of the peoples coldenes and negligence it is nothing impaired Elles if the publike sacrifice of the churche might not be offered with out a number of communicantes receiuing with the priest in one place then would the auncient fathers in all their writinges some where haue complained of the ceasing of that which euery where they call quotidianum iuge sacrificium the dayly and cōtinuall sacrifice of which their opinion is that it ought dayly to be sacrificed that the death of our lord and the worke of our Redēption might alwayes be celebrated and had in memorie and we thereby shewe our selues according to our bounden duetie myndefull and thankefull But verely the fathers no where complaine of intermitting the daily sacrifice but very much of the slaknes of the people for that they came not more often vnto this holy and holesome banket and yet they neuer compelled them thereto but exhorting them to frequēt it worthely lefte them to their owne conscience S. Ambros witnesseth that the people of the East had a custome in his tyme to be houseled but once in the yere And he rebuketh sharply such as folowe them after this sorte Si quotidianus est cibus Lib. 6. de sacra ca. 4 cur post annum illum sumis quemadmodum Graeci in Oriente facere
Crosse they worship not the woodde or stone figured but they honour the highest God And whom they can not beholde with senses they reuerēce and worship his image representing him according to auncient Institution not resting or staying them selues in the image but trāsferring the adoration and worship to him that is represented Thus farre S. Gregorie Much might be alleaged out of the fathers concerning the worshipping of Images but this may suffise And of all this one sense redowndeth that what reuerence honour or worship so euer is applyed to Images it is but for remēbrance loue and honour of the primitiues or originalles As when we kysse the gospell booke by that token we honour not the parchement paper and incke wherein it is written but the gospell it selfe And as Iacob Gen. 37. when he kyssed his sonne Iosephes cote embrewed with kyddes bloud holding and embracing it in his armes and making heauy mone ouer it the affection of his loue and sorowe rested not in the cote but was directed to Ioseph him selfe whose infortunat death as he thought that blouddy cote represented So Christen men shewing tokens of reuerence loue and honour before the Image of Christ of an Apostle or Martyr with their inward recognition and deuotion of their hartes they staye not their thoughtes in the very Images but deferre the whole to Christ to the Apostle and to the Martyr geuing to ech one in dewe proportion that which is to be geuen putting difference betwen the almighty Creator and the creatures finally rendring all honour and glory to God alone who is maruelous in his sainctes Such worshipping of Images is neither to be accompted for wicked nor to be dispysed for the which we haue the testimonies of the auncient fathers bothe Grekes and Latines vnto which further auctoritie is added by certaine generall Councelles that haue condemned the brekers and impugners of the same Iuell Or that the laye people was then forbydden to reade the word of God in their owne tonge Of the peoples reading the Bible in theire ovvne tonge ARTICLE XV. THat the laye people was then forbidden to reade the word of God in their owne tonge I fynde it not Neither doo I fynde that the laye people was then or at any other tyme commaunded to reade the word of God in their owne tonge being vulgare and barbarous By vulgare and barbarous tonges I vnderstand as before all other besyde the three learned and principall tonges Hebrewe Greke and Latine Which as they were once natiue and vulgare to those three peoples Three sūdry opinions cōcerning the scriptures to be had in a vulgare tonge so now to none be they natiue and vulgare but common to be atteined by learning for meditation of the scriptures and other knowledge They that treate of this Article concerning the hauing of the scriptures in a vulgare tonge for the laytie to reade bee of three sundry opinions Some iudge it to be vtterly vnlaufull that the Bible be translated into any tonge of the commō people Some thinke it good it be translated so that respecte be had of tyme and of place and of persones Some be of the opinion that the holy scriptures ought to be had in the mother and natiue tonge of euery nation without any regard of tyme place or persones The first opinion is holden of fewe and commonly mysliked The third is maineteined by all the sectes of our tyme the Swenkfeldians excepted who would the scriptures to be in no regard The second is allowed best of those that seme to be of most wisedō and godlynes and to haue most care for the helth of the churche who haue not seuered thē selues frō the faith which hath cōtinewed frō the begynning Here that I saye nothing of the first opinion as they of the third reproue the moderation of the second so they of the second can not allowe the generalitie of the third That the scriptures be not to be set forth in the vulgare tonge to be reade of all sortes of people Fiue cōsiderations vvhy the scriptures are not to be set forth for all sortes of people to read thē vvith out limitation euery parte of them without any limitation of tyme place and persones they seme to be moued with these cōsyderatiōs First that it is not necessary nexte that it is not conuenient thirdly that it is not profitable Fouerthly that it is dangerous and hurtefull And lastly although it were accorded the common people to haue libertie to reade the Bible in their owne tonge yet that the translations of late yeres made by those that haue diuided them selues from the catholike churche be not to be allowed as worthely suspected not to be sownde and assured First that the common people of all sortes and degrees ought of necessitie to reade all the holy scriptures in their owne tonge they saie they could neuer fynde it hytherto in the same scriptures Lib. 3. aduersus haereses ca. 4 Irenaeus writeth that the Apostles preached to the aliātes and barbarous people the faith of Christ euē to those that were aliātes and barbarous in lāguage and sayeth that hauing heard the gospell preached they beleued in Christ and keping the order of tradition which the Apostles delyuered vnto them had their saluatiō and faith written in their hart without prynte penne or ynke and vtterly without letters And further he sheweth that if the Apostles had lefte to vs no scriptures at all yet we shuld be saued by the traditiō which they lefte to thē whō they cōmitted their churches vnto as many natiōs of aliantes be saued by the same Prologo in explationem Psal Hilarius likewise declaring that the mysterie of Gods will and th'expectatiō of the blessed kingdom is most and chiefly preached in the three tonges in which Pilate wrote on the Crosse our lord Iesus Christ to be king of the Iewes confesseth notwithstanding that many barbarous nations haue atteined and goten the true knowledge of God by the preaching of the Apostles and the faith of the churches remayning amongest them to that daie Whereby he doth vs to vnderstand that the vnlearned barbarous peoples had their faith without letters or writing whereof they had no skill by tradition and preaching as well as the other nations who were holpen by the benefite of the learned tonges Hebrewe Greke and Latine That it is not conuenient nor semely all sortes of persons without exception to be admitted to the reading of the holy scriptures I nede to saye nothing euery reasonnable man may easely vnderstand the causes by him selfe This is certaine diuerse chapters and stories of the olde testament conteine such matter as occasion of euill thoughtes is like to be geuen if women maydens and young men be permitted to reade them Gregorie Nazianzene Lib. 1. Theologiae whom the grekes called the diuine sayeth moued with great considerations that it is not the parte of all persons to reason of God and of
To conclude the being of Christes body in the Sacrament is to vs certaine the maner of his being there to vs vncertaine and to God onely certaine Iuell Or that Ignoraunce is the mother and cause of true deuotion and obedience MAister Iuell had great nede of Articles for some shewe to be made against the catholike churche when he aduised him selfe to put this in for an Article Verely this is none of the highest mysteries nor none of the greatest keyes of our Religion as he sayeth it is but vntruly and knoweth that for an vntruth For him selfe imputeth it to D. Cole Fol. 77. in his replyes to him as a straunge saying by him vttered in the disputation at Westminster to the wondering of the most parte of the honorable and worshipfull of this realme If it were one of the highest mysteries and greatest keyes of the catholike religion I trust the most parte of the honorable and worshipfull of the realme would not wonder at it Concerning the matter it selfe I leaue it to D. Cole He is of age to answere for him selfe Whether he sayde it or no I knowe not As he is learned wise and godly so I doubte not but if he sayde it therein he had a good meaning and can shewe good reason for the same if he may be admitted to declare his saying as wise men would the lawes to be declared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as the mynde be taken and the word spoken not alwayes rigorously exacted August de Trinit lib. 1. cap. 4. Haec mea fides est quoniam haec est catholica fides This is my faith for as much as this is the catholike faith THE CONCLVSION EXHORting M. Iuell to stande to his promise THus your Chalenge M. Iuell is answered Thus your negatiues be auouched Thus the pointes you went about to improue by good auctoritie be proued and many others by you ouer rashely affirmed clearly improued Thus the catholike Religion with all your forces layd at and impugned is sufficiently defended The places of prouses which we haue here vsed are such as your selfe allowe for good and lawfull The scriptures examples of the Primitiue church aunciēt Councelles and the fathers of syx hundred yeres after Christ You might and ought likewise to haue allowed Reason Traditiō Custome and auctoritie of the Church without limitation of tyme. The maner of this dealing with you is gentle sober and charitable Put awaye all mystes of blynde selfe loue you shall perceiue the same to be so The purpose and intent towardes you right good and louing in regard of the truth no lesse then due for behoofe of Christen people no lesse then necessary That you hereby might be enduced to bethinke your selfe of that wherein you haue done vnaduisedly and stayde from hasty running forth prickte with vaine fauour and praise of the world to euerlasting damnation appointed to be the reward at the ende of your game that truth might thus be tryed set forth and defended and that our brethren be leadde as it were by the hāde from perilous erroures and dāger of their soules to a right sense and to suertie Now it remaineth that you performe your promise Which is that if any one cleare sentēce or clause be brought for proufe of any one of all your negatiue Articles you would yelde and subscribe What hath ben brought euery one that wilfully will not blindefold him selfe may plainely see If some happely who will seme to haue both eyes and eares and to be right learned will saye hereof they seene heare nothing no marueill The fauour of the parte whereto they cleaue hauing cutte of them selues from the body the dispite of the catholike religion and hatred of the church hath so blinded their hartes as places alleaged to the disproufe of their false doctrine being neuer so euident they see not ne heare not or rather they seing see not Matt. 13. ne hearing heare not Verely you must either refuse the balance which your selfe haue offred and required for triall of these Articles which be the scriptures examples councelles and doctours of antiquitie or the better weight of auctoritie sweaing to our syde that is the truth founde in the auncient doctrine of the catholike church and not in the mangled dissensions of the Gospellers aduisedly retourne frō whence vnaduisedly you haue departed humbly yelde to that you haue stubbernly kickte against and imbrace holesomly that which you haue hated damnably Touching the daily Sacrifice of the Church commaunded by Christ to be done in remembrance of his death that it hath ben and may be well and godly celebrated without a number of communicantes with the priest together in one place which you call priuate Masse within the compasse of your syx hundred yeres after Christ That the communion was then sometymes as now also it is and may be ministred vnder one kynde Of the publike Seruice of the church or commō prayers in a tonge not knowen to all the people That the Bishop of Rome was sometyme called vniuersall bishop and both called and holden for head of the vniuersall church That by auncient doctoures it hath ben taught Christes body to be really substantially corporally carnally or naturally in the blessed Sacramēt of the aulter Of the wonderous but true being of Christes body in mo places at one tyme and of the Adoration of the Sacrament or rather of the body of Christ in the Sacrament we haue brought good and sufficient proufes alleaging for the more parte of these Articles the scriptures and for all right good euidence out of auncient examples councelles or fathers Concerning Eleuation Reseruatiō Remayning of the Accidentes without substance Diuiding the hoste in three partes the termes of figure signe token etc. applyed to the Sacrament many Masses in one church in one daye the reuerent vse of Images the scriptures to be had in vulgar tonges for the common people to reade which are matters not specially treated of in the scriptures by expresse termes all these haue ben sufficiently auouched and proued either by proufes by your selfe allowed or by the doctrine and common sense of the churche As for your twelue last Articles which you put in by addition to the former for shewe of your courage and confidence of the cause and to seme to the ignorāt to haue much matter to charge vs withall as it appeareth they reporte matter certaine excepted of lesse importance Some of them conteine doctrine true I graunt but ouer curiouse and not most necessary for the simple people Some others be through the maner of your vtterance peruerted and in termes drawen from the sense they haue ben vttered in by the church Which by you being denyed might of vs also be denyed in regard of the termes they be expressed in were not a sleight of falsehed which might redounde to the preiudice of the truth therein worthely suspected Verely to them all we haue sayde so much as to sober quiet and godly
affirmeth the Catholikes to haue nothing for their parte ouer peartly as to sober wittes it semeth egging and prouoking them to bring somewhat in their defence O Mercifull God Iuell In the sermon folio 43. vvho vvould thinke there could be so muche vvilfulnes in the heart of man O Gregorie O Augustine O Hierome O Chrysostome O Leo O Dionise O Anacletus O Sistus O Paule O Christ If vve be deceiued herein ye are they that haue deceiued vs. You haue taught vs those schismes and diuisions ye haue taught vs these heresies Thus ye ordred the holy communion in your tyme the same vve receiued at your hand and haue faithfully delyuered it vnto the people And that ye maye the more meruel at the vvilfulnes of such men they stand this daye against so many old fathers so many Doctoures so many examples of the primitiue churche so manifest and so plaine vvordes of the holy scriptures and yet haue they here in not one father not one Doctour not one allovved example of the primitiue churche to make for them And vvhen I saye not one I speake not this in vehemencie of spirite or heate of talke but euen as before God by the vvaye of simplicitie and truth least any of you should happely be deceiued and thinke there is more vveight in the other syde then in conclusion there shall be fovvnde And therefore once againe I saye of all the vvordes of the holy scriptures of all the examples of the primitiue churche of all the old fathers of all the auncient Doctoures in these causes they haue not one Here the matter it self that I haue novv in hand putteth me in remembraunce of certaine thinges that I vttered vnto you to the same purpose at my last being in this place I remember I layed oâ—â— then here before you a number of things that are nâ—vv in controuerâ—â—e vvhere vnto our aduersaries vvil not yelde And I sayd perhaps boldly as it might then seeme to summe man but as I my self and the learned of our aduersaries theÌ„ selues do vvel knovve syncerely and truly that none of all them that this daye stand against vs are hable or shal euer be hable to proue against vs any one of all these points eyther by the scriptures or by example of the primitiue churche or by the old â—oâ—â—â—â—res or by the auncient generall councelâ—â— Synâ—â— that tyme it hath ben reported in places that I spake then more then I vvas hable to iustifie and make good Hovv be it these reportes vvere onely made in corners and therfore ought the lesse to trouble me Bâ—â— if my sayinges had ben so vveake and might so easely haue than reproued I maruaile that the paâ—ieâ— neuer come to the light to take the aduauntage For my promise vvas and that openly here before you all that if any man vvere able to proue the contrarye I vvould yelde and subscribe to him and he shuld depart vvith the victorieâ— Loth I am to trouble you vvith rehersall of such thinges as I haue spoken afore and yet because the case so requyreth I shall desyre you that haue all ready heard me to beare the more vvith me in this behalf Better it vvere to trouble your eares vvith tvvise hearing of one thing then to betray the truth of God The vvordes that I then spake as neare as I can call them to mynde vvere these If any learned man of all our aduersaries or if all the learned men that be alyue be hable to bring any one sufficient senteÌ„ce out of any olde catholike Doctour or father out of any olde generall councell out of the holy scriptures of God or any one example of the primitiue church vvhereby it may be clearely and plainely proued â–ª Article 1 That there vvas any priuate Masse in the vvorld at that tyme for the space of syxe hundred yeares after Christ Article 2 Or that there vvas then any CoÌ„munion ministred vnto the people vnder one kinde Article 3 Or that the people had theire common prayers then in a straunge tonge that they vnderstoode not Article 4 Or that the Bisshop of Rome vvas then called an vniuersall Bisshop or the head of the vniuersall churche Article 5 Or that the people vvas then taught to beleue that Christes body is really substantially corporalli carnally or-naturally in the Sacrament Article 6 Or that his body is or may be in a thousand places or mo at one tyme Article 7 Or that the priest dyd then hold vp the Sacrament ouer his head Article 8 Or that the people dyd then fall dovvne and vvorship it vvith godly honour Article 9 Or that the Sacrament vvas then or novv ought to be hanged vp vnder a canopie Article 10 Or that in the Sacrament after the vvordes of CoÌ„secration there remayneth onely the accidentes and shevves vvith out the substaunce of bread and vvine Article 11 Or that the priest then diuyded the Sacrament in three partes and aftervvarde receiued him self all alone Article 12 Or that vvho so euer had sayde the Sacrament is a figure a pledge a token or a remembraunce of Christes bodye had therefore been iudged for an heretike Article 13 Or that it vvas lavvfull then to haue xxx xx.xv.x or v. Masses sayd in one churche in one daye Article 14 Or that Images vvere then set vp in the churches to the entent the people might vvorship them Article 15 Or that the laye people vvas then forbydden to reade the vvorde of God in their ovvne tonge If any man a lyue vvere hable to proue any of these Articles by any one cleare or plaine clause or sentence eyther of the scriptures or of the old doctoures or of any old generall councell or by any example of the primitiue churche I promysed then that I vvould geue ouer and subscribe vnto him These vvordes or the very like I remember I spake here openly before you all And these be the thinges that summe men saye I haue spoken and can not iustifie But I for my part vvill not onely not call in any thing that I then sayde being vvell assuted of the truth there in but also vvill laye more matter to the same That if they that seeke occasion haue any thing to the contrary they may haue the larger scope to replye against me VVherefor besyde all that I haue sayde allready I vvil saye farther and yet nothing so much as might be sayde If any one of all our aduersaries be hable clearely and plainely to proue by such authoritie of the scriptures the olde Doctoures and councelles as I sayde before Article 16 That it vvas then lavvfull for the priest to pronounce the vvordes of consecration closely and in silence to him self Article 17 Or that the priest had auctoritie to offer vp Christ vnto his father Article 18 Or to communicat and receiue the Sacrament for an other as they doo Article 19 Or to applye the vertue of Christes death and passion to any man by the meane of the Masse Article 20
Or that it vvas then thought a sovvnde doctrine to teache the people that the Masse ex opere operato that is euen for that it is sayde and donne is hable to remoue any part of oure synne Article 21 Or that then any Christian man called the Sacrament his lorde and God Article 22 Or that the people vvas then taught to beleue that the body of christ remaineth in the Sacrament as long as the accidētes of the bread remayne there vvith out corruptiō Article 23 Or that a Mouse or any other vvorme or beaste maye eate the body of Christ for so some of oure aduersaries haue sayd and taught Article 24 Or that vvhen Christ sayde Hoe est corpus meum This vvord Hoc pointeth not the bread but indiuiduum vagum as summe of them saye Article 25 Or that the accidentes or formes or shevves of bread and vvyne be the Sacramentes of Christes body and bloud and not rather the very bread and vvyne it selfe Article 26 Or that the Sacrament is a signe or token of the body of Christ that lyeth hydden vnderneathe it Article 27 Or that Ignoraunce is the mother and cause of true deuotion and obedience These be the highest mysteries and greatest keys of theire Religion and vvith out them their doctrine can neuer be mainteined and stand vpright If any one of all oure aduersaries be hable to auouch any one of all these articles by any such sufficient authoritie of scriptures doctoures or councelles as I haue required as I sayde before so saye I novv agayne I am content to yelde vnto him and to subscribe But I am vvell assured they shall neuer be hable truly to alleage one sentence And because I knovv it therefor I speake it lest ye happely shuld be deceiued They that haue auaunted them selues of doctoures and councelles and cōtinuance of tyme in any of these pointes Fol. 51. vvhen they shall be called to tryall to shew their proufes they shall open their handes and fynde nothing I speake not this of arrogancie thou lord knovvest it best that knovvest all thinges But for as muche as it is godes cause and the truth of God I shuld doo God great iniurie if I shuld concele it THE VVORDES OF MAISTER THE SAME CHALENGE AND offer and imputing to the catholikes of vnhablenes to defend their doctrine vttered by M. Iuell in other places of his booke as folovveth MY offer vvas this he meaneth in the sermon vvich he made in the courte that if any of all those thinges that I then rehearsed In the first ansvver to D. Coles letter fol. 4. could be proued of your syde by any sufficiēt authoritie other of the scriptures or of the aunciēt Councelles or by any one allovved example of the primitiue churche that then I vvould be content to yelde vnto you I saye you haue none of all those helps nor scriptures nor councelles nor doctours nother any other antiquitie and this is the negatiue Novv it standeth you vpon to proue but one affirmatiue to the contrary and so to requyre my promise The Articles that I sayde could not be proued of your parte vvere these That it can not appeare by any authoritie other of the olde doctours or of the auncient Councelles that there vvas any priuate Masse in the vvhole churche of Christ at that tyme Or that there vvas then any communion ministred etc. the articles rekened there it foloweth And if any one of all these articles can be sufficiently proued by such atuhoritie as I haue sayde Fol. 5. and as ye haue borne the people in hand ye can proue them by I am vvell content to stand to my promise After in the first ansvver to D. C. fol. 6. In the ende there fol. 7. I thought it best to make my entree vvith such thinges as vvhere in I vvas vvell assured ye shuld be able to finde not so much as any colour at all But to conclude as I begane I ansvver that in these Articles I hold only the negatiue and therefore I looke hovv you vvil be able to affirme the cōtrarie and that as I sayde afore by sufficient authoritie vvhich if ye doo not you shall cause me the more to be resolued and others to stand the more in doubt of the rest of your learning In my Sermon at poules and els vvhere I required you to bring forth on your part eyther sum scripture sn the second ansvver to D. C. fo 13 or sum old doctour or sum aunciēt councell or els some allovve example of the primiue churchē For these are good grovvndes to buyld vpon And I vvould haue marueiled that you brought nothing all this vvhile sauing that I knevv ye had nothing to bring As truly as god is god if ye vvold haue vouchesaued to folovv either the scriptures or the auncient doctours In the 2. ansvver fol. 15. and councelles ye vvold neuer haue restored agayne the Sup̄macie of Rome after it vvas once abolished or the priuate Masse or the communion vnder one kinde etc. Novv if ye thinke ye haue vvrong There fol. 17. shevv your euidence out of the doctours the councels or scriptures that you may haue yout right and reentre I require you to no great paine one good sentence shall be sufficient You vvold haue your priuate Masse the bisshop of Romes sup̄macie the commē prayer in an vnknovven tonge Fol. 18. and for defence of the same ye haue made no small a doo Me thinketh it reasonable ye bring sum one authoritie besyde your ovvne to auouche the same vvith all Ye haue made the vnlearned people beleue ye had all the doctours all the councelles and fiften hundred yeres on your syde For your credites sake let not all these great vauntes comme to naught Ye desyre ye may not be put of Fol. 18. but that your suite maye be consydered And yet this half yeare long I haue desyred of you and of your brethren but one sentence and still I knovv not hovv I am cast of and can gete nothing at your handes You call for the special proufes of our doctrine Fol. 21. vvhich vvould require a vvhole booke vvhere as if you of your part could vouchesafe to bring but tvvo lines the vvhole matter vvere concluded VVe only tell the people as our devvtie is that you vvithstand the manifest truth and yet haue neither doctour nor councell nor scripture for you and that ye haue shevved such extremitie as the like hath not bē seene and novv cā giue no rekening vvhy Or if ye can let it appeare Fol. 23. You are bovvnde ye saye and maye not dispute etc. But I vvould vvish the quenes Maiestie vvould not only set you at libertie in that behalfe but also cōmaunde you to shevve your grovvndes VVhere as you saye you vvould haue the sainges of bothe parties vveighed by the balance of the olde doctours ye see that is oure only request and that in the matters ye vvrite of I
only but as one suer of the victory before proufe of fight cast your gloue as it were and with straunge defyaunce prouoke all learned mē that be a lyue to campe with you Now if this matter shall so fall out as thouerthrowe appeare euidently on our syde and the victory on youres that is to witte if we can not bring one sentence for proufe of any one of all these articles out of the scriptures aunciēt councelles doctours or example of the primitiue churche yet wise and graue men I suppose would haue lyked you better if you had meekely and soberly reported the truth For truth as it is playne and simple so it needeth not to be set forth with bragge of high wordes You remember that old saying of the wise Simplex veritatis oratio the vtteraunce of truth ought to be simple But if the victory loth I am to vse this insolēt word were it not to folow the metaphore which your chalenge hath dryuen me vnto fall to our syde that is to saye if we shalle be hable to alleage some one sufficient sentēce for proufe of some one of all these articles yea if we shall be hable to alleage diuerse and sundry sentences places and authorities for confirmation of sundry these articles In this case I wene you shall hardly escape amōg sober mē the reproche of rashnes among humble men of presumptiō among godly men of wickednes Of rashnes for what can be more rashe then in so weighty matters as some of these articles import so boldly to affirme that the contrary where of may sufficiētly be proued of presumption for what can be more presumptuouse then in matters by you not thoroughly sene and weighed to impute ignoraunce and vnablenes to auouche thinges approued and receiued by the churche to all learned men a lyue Of wickednes for what is more wicked then the former case standing so to remoue the hartes of the people from deuotion so to bring the churche in to contempte so to set at nought the ordinances of the holy ghost As you folow the new and straunge doctrine of Theodorus Beza and Peter Martyr the prolocutours of the Caluinian churches in Fraunce whose scolar a long tyme you haue ben so you diuerte farre from that prudencie sobrietie and modestie which in their owtward demeanour they shewed in that solemne and honorable assemble at Poyssi in September 1561. as it appareth by the oration which Beza pronunced there in the name of all the Caluinistes In which oration with humble and often protestation they submitte them selues if cause shall so appeare to better aduise and iudgement as thoug they might be deceiued vttering these and the like wordes in sundry places If we be deceiued we would be gladde to know it Item For the small measure of knowledge that it hath pleased God to impart vnto vs it semeth that this transubstantiation etc. Item if we be not deceiued Item In case we be deciued we would be gladde to vnderstād it etc. But you Maister Iuell as though you had readde all that euer hath ben writtē in these pointes and had borne a waye all that euer-hath ben taught and were ignorant of nothing touching the same and none other besyde you had sene ought and were hable to saye ought saye meruelouse confidently and that in the most honorable and frequent audience of this Realme that you are well assured that none of your learned aduersaries no nore all the learned men a lyue shall euer be hable to alleage one sentence for any one of these Articles In the sermō fol. 49 and that because you know it therefor you speake it least happely your hearers shuld be deceiued Likewise in your answere to Doctour Coles first letter you saye speaking of these Articles you thought it best to make your entre in your preaching with such thinges Fol 6. as where in you were well assured we shuld be hable to fynde not so much as any colour or shadow of Doctours at all Where in you withdraw your self from plainenesse so much as you doo in your presumptuouse chalenge from modestie For being demaunded of D. Cole why you treate not rather of matters of more importāce then these Articles be of which yet lye in question betwixt the churche of Rome and the protestantes as of the presence of Christes body and bloud in the Sacrament of Iustification of the valew of good workes of the sacrifice of the Masse and of such other not vnwitting how much and how sufficient authoritie maye be brought against your syde for proufe of the catholike doctrine there in least all the world shuld espye your weakenes in these pointes you answer that you thought it better to begynne with smaller matters as these Articles be because you assure your self we haue nothing for cōfirmation of them Thus craftely you shifte your handes of those greater pointes wherin you know scriptures councelles doctours and examples of the primitiue churche to be of our syde and cast vnto vs as a bone to gnaw vpō this number of Articles of lesse weight a fewe excepted to occupie vs withall Which be partly concerning order rather then doctrine and partly sequeles of former and cōfessed truthes rather thē principall pointes of faith in th'exact treatie of which the aunciēt doctours of the churche haue not imployed their studie and trauaile of writing For many of thē being sequeles depending of a confessed truth they thought it needelesse to treate of them For as much as a principall point of truth graunted the graunting of all the necessarie sequeles is implyed As in a chayne Epist ad Gregoriū fratrem which comparison S. Basile maketh in the like case he that draweth the first lynk after him draweth also the last lynke And for this cause in dede the lesse number and weight of such auncient auctorities may be brought for th'auouching of thē And yet the thinges in them expressed be not iustly improued by any clause or sentence you haue sayde or vttered hytherto Verely M. Iuell if you had not bē more desyrouse to deface the catholike churche then to set forth the truth you would neuer haue rehearced such a long rolle of articles which for the more part be of lesse importance whereby you go about to discredite vs and to make the world beleue we haue nothing to shew for vs in a great part of our Religion and that you be to be taken for zelouse men right reformers of the churche and vndoubted restorers of the gospell As touching the other weighty pointes whereupon almost only your scoolemaisters of Germanie Suityerland and Geneua bothe in their preachinges and also in their writinges treate you will not yet aduenture the triall of them with making your matche with learned men and in the meane tyme set them forth by sermōs busyly among the vnlearned and simple people vntill such tyme as you haue wonne your purpose in these smaller matters Thus you seme to folow a sleight
heape of keyes Praesat in Psalmos that be to open the dores of euery house of a great citie layed together Amōg whō it is hard to fynde which keye serueth which locke and without the right keye no dore can be opened S. Augustine lykeneth the people of Aphrica synging the Psalmes which they vnderstoode not to owselles popiniayes rauens pyes and such other byrdes which be taught to sounde they knowe not what and yet they vnderstoode the tonge they sang them in And therefore he exhorteth them to learne the meaning of them at his preaching least they shuld syng not with humaine reason as is before recited but with voyce onely as byrdes doo The reste of the scriptures whereof the Seruice consisteth is though not all together so obscure as the psalmes yet veryly darker and harder then that the common peoples grosse and simple wittes may pearce the vndestanding of it by hearing the same pronounced of the minister in their mother tonge And by this reason we shuld haue no Seruice at all gathered out of the scriptures for defaulte of vnderstanding And whereas of the Seruice in the vulgare tōge the people will frame lewde and peruerse meanings of their owne lewde senses So of the Latine Seruice they will make no constructions either of false doctrine or of euill lyfe And as the vulgare Seruice pulleth their mindes from priuate deuotion to heare and not to praye to litle benefite of knowledge for the obscuritie of it so the latine geuing them no such motion they occupie them selues whiles the priest prayeth for all and in the person of all in their priuate prayers all for all and euery one for him selfe Such natiōs as vse church Seruice in their ovvne tōge continevve in schismes In epistola ad graecos The nations that haue euer had their Seruice in their vulgare tonge the people thereof haue continewed in schismes errours and certaine Iudaicall obseruances so as they haue not ben reckened in the number of the catholike churche As the Christians of Moschouia of Armenia of Prester Iohn his land in Ethiopia Bessarion asking by waye of a question of the Grekes his countrie men what churche that is against the which hell gates shall neuer preuaile answereth him selfe and sayeth Aut Latina aut Greca est Ecclesia tertia enim dari non potest Siquidem aliae omnes haeresibus sunt plenae quas sancti patres generales Synodi condemnarunt Either it is the Latine or the Greke churche for there is no thyrd that can be graunted For all other churches be full of heresies which the holy fathers and generall councelles haue condemned Wherefore of these churches no example ought to be taken for Seruice in the vulgare tonge as neither of the churches of Russia and Morauia and certaine other to whom aboue syx hundred yeres past it was graunted to haue the Masse in the Sclauons tonge through speciall licence thereto obteined of the See Apostolike by Cyrullus and Methodius that first conuerted them to the faith Which maner of seruice so many of them as be catholike for good causes haue lefte and vse the Latine as other Latine churches doo Concerning the reste yet keping their Sclauon tonge besyde other errours and defaultes for which they are not herein to be estemed worthy to be folowed we maye saye of them the wordes of Gregorie Nazianzene Priuilegia paucorum non faciunt legem communem The priuileges of a fewe make not a thing laufull in common Wherefore to conclude seing in syx hundred yeres after Christ the Seruice of the churche was not in any other then in the Greke and Latine tōge for that any man is able to shewe by good ptoufe and the same not vnderstanded of all people seing the auctorities by M. Iuell alleaged importe no necessary argument nor directe cōmaundement of the vulgare tonge but onely of plaine and open pronouncing and that where the tonge of the Seruice was vnderstanded seing the churche of the Englishe natiō had their Seruice in the Latine tonge to them vnknowen well near a thousand yeres past seing the place of S. Paul to the Corinthians either perteineth not to this purpose or if it be so graunted for the diuersitie of states of that and of this our tyme it permitteth a diuersitie of obseruation in this behalfe though some likenes and resemblance yet reserued seing great profite cometh to the faithfull people hauing it so as they vnderstand it not Finally seing the examples rehearsed herein to be folowed be of small auctoritie in respecte either of antiquitie or of true Religion As the bolde assertion of M. Iuell is plainely disproued so the olde order of the Latine Seruice in the Latine churche whereof England is a prouince is not rashly to be condemned specially whereas being first committed to the churches by the Apostles of our countrie and the first preachers of the faith here it hath ben auctorised by continuance almost of a thousand yeres without controll or gaynesaying to the glory of God the welth of the people and procuring of helpe from heauen alwayes to this land And to adde hereunto this much last of all though it might be graunted that it were good the Seruice were in the vulgare tonge as in Englishe for our countrie of England yet doubteles good men and zelouse kepers of the catholike faith will neuer allowe the Seruice deuysed in king Edwardes tyme now restored agayne not so much for the tonge it is in as for the order it selfe and disposition of it lacking some thinges necessary and hauing some other thinges repugnant to the faith and custome of the catholike churche Or that the bishop of Rome was then called an vniuersal bisshop or the head of the vniuersall churche Of the Popes Primacie ARTICLE 4. BY what name so euer the bishop of Rome was called within syx hundred yeres after Christes ascension this is cleare that his Primacie that is to say supreme power and auctoritie ouer and aboue all bishops and chiefe gouernement of all Christes flocke in matters perteining to faith and Christen religion was then acknowleged and confessed Which thinge beinge so whether then he were called by either of those names that you denye or no it is not of great importance And yet for the one of them somewhat and for the other an infinite number of good authorities may be alleaged But thereof hereafter Now concerninge the chiefe point of this article which is the Primacie of the Pope Peters successour First it hath ben set vp and ordeined by God so as it standeth in force Iure diuino by gods lawe and not onely by mans lawe the scriptures leadinge thereto Nexte cōmended to the worlde by decrees of councelles and confirmed by edictes of Christen emperoures for auoidinge of schismes Furthermore confessed and witnessed by the holy fathers Againe fownde to be necessary by reason Finally vsed and declared by the euente of thinges and practise of the church For proufe of
noÌ„ne corporaliter quoque facit communicatione corporis Christi Christum in nobis haebitare what troweth this Ariane heretike perhappes that we knowe not the vertue of the mysticall blessing whereby is meant this sacrament which when it is become to be in vs doth it not cause Christ to dwell in vs corporally by receiuing of Christes body in the communion And after this he sayeth as plainely that Christ is in vs non habitudine solum quae per charitatem intelligitur verumetiam participatione naturali not by charitie onely but also by naturall participation The same Cyrill sayeth in an other place Lib. in Ioan 11. cap. 26. that through the holy communion of Christes body we are ioyned to him in naturall vnion Quis enim eos qui vnius sancti corporis vnione in vno Christo vniti suâ—t ab hac naturali vnione alienos putabit who will thinke sayeth he that they wich be vnited together by the vnion of that one holy body in one Christ be not of this natural vnion He calleth this also a corporall vnion in the same booke and at length after large discussion how we be vnited to Christ not onely by charitie and obedience of religion but also in substance concludeth thus Sed de vnione corporali satis But we â–ª haue treated ynough of the corporall vnion Yet afterward in diuerse sentences he vseth these aduerbes for declaring of the veritie of Christes body in the sacrament naturaliter substantialiter secundum carnem or carnaliter corporaliter as most manifestly in the 27. chapter of the same booke Corporaliter filius per benedictionem mysticam nobis vt homo vnitur spiritualiter autem vt Deus The sonne of God is vnited vnto vs corporally as man and spiritually as God Agayne where as he sayeth there Filium Dei natura Patri vnitum corporaliter substantialiterque accipientes clarificamur glorificamurque c. We receiuing the sonne of God vnited to the father by nature corporally and substaÌ„tially are clarifyed and glorifyed or made glorious being made partakers of the supreme nature The like saying he hath lib. 12. ca. 58. Now this being and remayning of Christ in vs and of vs in Christ naturally and carnally and this vniting of vs and Christ together corporally presupposeth a participation of his very body which body we can not truly participate but in this blessed sacrament And therefor Christ is in the Sacrament naturally carnally corporally that is to saye according to the thruth of his nature of his fleshe and of his body For were not he so in the SacrameÌ„t we could not be ioyned vnto him nor he and we could not be ioyned and vnited together corporally Diuerse other auncient fathers haue vsed the like manner of speach but none so much as Hilarius and Cyrillus whereby they vnderstand that Christ is present in this sacrament as we haue sayde according to the truth of his substance of his nature of his fleshe of his body and bloud And the catholike fathers that sithens the tyme of Berengarius haue written in defence of the truth in this point vsing these termes sometymes for excluding of metaphores allegories figures and significations onely whereby the sacrameÌ„taries would defraude faithfull people of the truth of Christes pretiouse body in this Sacrament doo not thereby meane that the maner meane or waye of Christes presence dwelling vnion and coniunctioÌ„ with vs and of vs with him is therefor naturall substanciall corporall or carnall but they and all other catholike men confesse the contrarie that it is farre higher and worthier supernaturall supersubstantiall inuisible vnspeakeable speciall and propre to this sacrament true reall and in deede notwithstanding and not onely tropicall symbolicall metaphoricall allegoricall not spirituall onely and yet spirituall not figuratiue or significatiue onely And likewise concerning the maner of the presence and being of that body and bloud in the sacrameÌ„t they and we acknowledge and confesse that it is not locall circumscriptiue diffinitiue or subiectiue or naturall but such as is knowen to God onely Or that his body is or may be in a thousand places Iuell or mo at one tyme. Of the being of Christes body in many places at one tyme. ARTICLE VI. AMong the miracles of this bleshed Sacrament one is that one and the same body maye bee in many places at once to witte vnder all consecrated hostes As for God it is agreable to his godhed to be euery where simpliciter propriè But as for a creature to be but in one place onely But as for the body of Christ it is after a maner betwen bothe For where as it is a creature it ought not to be made equall with the Creator in this behalfe that it be euery where But where as it is vnited to the Godhed herein it ought to excelle other bodyes so as it maye in one tyme bee in mo places vnder this holy Sacrament For the vniting of Christes naturall body vnto the almighty godhed duly considered bringeth a true ChristeÌ„ man in respecte of the same to forsake reason and to leane to faith to put aparte all doubtes and discourses of humaine vnderstanding and to rest in reuerent simplicitie of beleefe Thereby through the holy ghost persuaded he knoweth that although the body of Christ be naturall and humaine in dede yet through the vnion and coniunctioÌ„ many thinges be possible to the same now Matt. 14. Luc. 24. Matt. 17. Luc. 24. Act. 1. Matt. 28. Ioan. 20. that to all other bodies be impossible as to walke vpon waters to vanishe awaye out of sight to be transfigured and made bright as the sunne to ascende vp through the clowdes and after it became immortall death being conquered to ryse vp againe out of the graue and to entre through doores fast shutte Through the same faith he beleueth and acknowlegeth that according vnto his worde by his power it is made present in the blessed sacrament of th'aulter vnder the forme of bread and wyne where so euer the same is duly consecrated according vnto his institution in his holy supper and that not after a grosse or carnall maner but spiritually and supernaturally and yet substantially not by locall but by substantiall presence not by maner of quantitie or fylling of a place or by chaunging of place or by leauing his sitting on the right hande of the father but in such a maner as God onely knoweth and yet doth vs to vnderstand by faith the truth of this very presence farre passing all mannes capacitie to comprehend the maner how Where as some against this pointe of beleefe doo alleage the article of Christes Ascension and of his being in heauen at the right hande of God the father bringing certaine textes of scriptures perteining to the same and testimonies of auncient doctours signifying Christes absence from the earth Christes being in heaueÌ„ and in the SacrameÌ„t at one tyme implyeth no coÌ„tradiction it may be-rightly vnderstanded that
the begynning vntill the fourth daye was not in any subiecte but susteined by the power of God as him lyked For that first light and the sunne were as whitenesse and a body withed sayeth S. Basile Neither then was Wiclef yet borne who might teache them that the power of God can not put an accidēt without a subiect Lib. 2. histor hussitarum For so he sayeth in his booke de apostasia cap. 5. as Cochlaeus reporteth Hereof it appeareth out of what roote the Gospellers of our countrie spring Who smatching of the sape of that wicked tree and hereby shewing theire kinde appoint bowndes and borders to the power of God that is infinite and incomprehēsible And thus by those fathers we maye conclude that if God can susteine and kepe accidentes with substance he can so doo without substance Or that the priest then diuided the Sacrament in three partes and afterward receiued him selfe all alone Iuell Of diuiding the Sacrament in three partes ARTICLE XI OF the priestes receiuing the Sacrament him selfe alone ynough hath ben sayde before This terme All here smatcheth of spite For if any deuout person require to be partetaker with the priest being worthely disposed and examined he is not tourned of but with all gentlenes admitted And in this case the priest is not to be charged with receiuing all alone Albeit respecte had to the thing receiued how many so euer receiue it is all of all and all of euery one receiued Concerning the breaking of the Sacrament and the diuiding of it in three partes first it is broken by the priest that we may knowe our lord in fractione panis in the breaking of the breade as the two disciples acknowleged him to whom Iesus appeared in the daye of his Resurrection Luc. 24. as they were going to Emaus And also that thereby the passion of Christ may be represented to our remembraunce at which his pretiouse body was for our synnes broken rent and torne on the crosse And this maner was vsed at the Sacrifice in the Apostles tyme as it is witnessed by Dionysius S. Paules scoler Ecclesias hierarch cap. 3. Opertum panem Pontifex aperit in frusta concidens etc. The bishop sayeth he openeth the couered breade diuiding it in pieces etc. Now touching the diuiding of the Sacramēt in three partes The diuiding of the Sac. in three partes a tradition of the Apostles it may appeare to be a Tradition of the Apostles or otherwise a custome very auncient for as much as Sergius the bishop of Rome who lyued within lxxx yeres of the syx hundred yeres after Christ that M. Iuell referreth vs vnto wrote of the mysterie of that breaking or diuiding the outward forme of bread and declared the signification of the same It is no small argument of the antiquitie of this obseruation that S. Basile as Amphilochius writeth of him diuided the Sacramēt in three partes at his Masse as is aboue rehearsed De consecrat dist 2 can Triforme And where as Sergius sayeth that the portion of the hoste which is put in to the chalice betokeneth the body of Christ that is now risen againe and the portion which is receiued and eaten sheweth his body yet walking on the earth and that other portion remayning on the aulter signifieth his body in the sepulchre what I praye you is there herein that any man shuld be offended with all I acknowledge that the mysterie hereof is otherwise of some declared and of all to this ende to put vs in mynde of the benefites purchaced to vs by Christ in his bodye Now that this custom or mysticall ceremonie was not first ordeined by Sergius for ought that can be gathered but of him expounded onely touching the mysterie of it as vsed before his tyme from the beginning of the churche no one auncient councell or authour fownde vppon whom it may be fathered of good reason sith it hath generally ben obserued we may referre the first institution of it to the Apostles and that according to the mynde of S. Augustine whose notable saying for that behalfe is this Quod vniuersa tenet Ecclesia nec in concilijs constitutum sed semper retentum est non nisi auctoritate Apostolica traditū rectissimè creditur What sayeth he the vniuersall churche kepeth neither hath ben ordeined in councelles but hath alwaies ben obserued of good right we beleeue it hath ben delyuered to the church as a Tradition by the auctoritie of the Apostles To conclude if any sparke of godlynes remaine in our deceiued countrie men and brethren they will not scorne and dispyse this auncient ceremonie of diuiding the Sacrament in three partes at the blessed Sacrifice of the Masse whereof any occasion of euill is not onely not ministred but rather contrarywise whereby we are admonished and stirred to tender our owne soule helth and to rendre thākes to God for the great benefite of our redemption Or that who so euer had sayed the Sacrament is a figure Iuell a pledge a token or a remembraunce of Christes bodye had therefor ben iudged for an heretike Of the termes figure figne token etc. by the fathers applyed to the Sacrament ARTICLE XII IN this article we doo agree with M. Iuell in some respecte For we confesse it can not be auouched by scripture auncient councell doctour or example of the primitiue church that who so euer had sayde the Sacrament is a figure a pledge a token or a remēbraunce of Christes body had therefore ben iudged for an heretike No man of any learning euer wrote so vnlearnedly Much lesse to impute heresie to any man for saying thus hath ben any of the highest mysteries or greatest keyes of our Religion with which vntruth M. Iuell goeth abowt to deface the truth Wherefore this article semeth to haue ben put in either of malice toward the church or of ignorance or onely to fill vp the heape for lacke of better stuffe Perusing the workes of the auncient and learned fathers we fynde that oftentymes they call the Sacrament a figure a signe a token a mysterie a sampler The wordes of them vsed to this purpose in their learned tonges are these Figura Signum Symbolum Mysteriū Exemplar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imago etc. By which they meane not to diminish the truth of Cristes body in the Sacrament but to signifie the secrete maner of his being in the same For the better vnderstāding of such places where these termes are vsed in the matter of the Sacramēt the doctrine of S. Augustine in sententijs Prosperi may serue very well De consecrat dist 2 can hoc est quod dicimus Which is thus Hoc est quod dicimus quod omnibus modis approbare contendimus sacrificium Ecclesiae duobus confici duobus constare visibili elementorum specie inuisibili Domini nostri Iesu Christi carne sangnine Sacramento id est externo sacro signo et re sacramenti id