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
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
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
occupied a place at the table visibly by his diuine power there he helde his body in his haÌ„des inuisibly In expositione psal 13. For as S. Augustine sayeth ferebatur manibê° suis he was borne in his owne haÌ„des where nature gaue place and his one body was in mo places then one Verely non est abbreuiata manus domini the hande of our lord is not shortened his power is as great as euer it was And therefore let vs not doubte but he is able to vse nature finite infinitely specially now the nature of his body being glorified after his resurrection from the dead And as the lyuing is not to be sought among the dead so the thinges that be done by the power of God aboue nature are not to be tryed by rules of nature And that all absurdities and carnall grosnes be seuered from our thoughtes where true christen people beleue Christes body to be in many places at once they vnderstaÌ„d it so to bee in a mysterie Being in a mysterie Now to be in a mysterie is not to be comprehended in a place but by the power of God to be made present in sorte and maner as him selfe knoweth verely so as no reason of man can atteine it and so as it may be shewed by no examples in nature Whereof that notable saying of S. Augustine may very well be reported Aug. epis ad VolusianuÌ„ IteÌ„ Ser. 159. de tempore O homo si rationem à me poscis non erit mirabile exemplum quaeritur non erit singulare that is O man if herein thou require reason it shall not be marueilouse seeke for the like example and then it shall not be singuler If Goddes working be comprehended by reason sayeth holy Gregorie it is not wonderouse neither faith hath meede Gregorius in homil whereto mannes reason geueth proufe Iuell Or that the priest did then holde vp the Sacrament ouer his head Of the Eleuation or lyfting vp of the Sacrament ARTICLE VII OF what weight this ceremonie is to be accompted catholike ChristeÌ„ men whom you call your aduersaries M. Iuell knowe no lesse then you Verely whereas it pleaseth you thus to ieste and like a Lucian to scoffe at the sacramentes of the church and the reuerent vse of the same calling all these articles in generall thâ—… highest mysteries and greatest keyes of our religion without which our doctrine can not be maineteined and stand vpright vnderstand you that this a sundry other articles which you denye and requyrâ—… proufe of is not such ne neuer was so estemed The priestes lifting vp or shewing of the Sacrament is not one of the highest mysteries or greatest keyes of our Religion and the doctrine of the catholike churche may right well be maineteined and stande without it But it appeareth you regarde not so much what you saye as how you saye somewhat for colour of defacing the churche which whiles you go about to doo you deface your selfe more then you seeme to be ware of and doo that thing whereby among good christen men specially the learned you may be a shamed to shewe your face For as you haue ouer rashely yea I maye saye wickedly affirmed the negatiue of sundry other articles and stowtely craked of your assurance thereof EleuatioÌ„ of the sacrament so you hauâ—… likewise of this For perusing the auncient father writinges we fynde record of this Ceremonie vsed euen from the Apostles tyme foreward Saint Dionyse that was S. Paules scholer sheweth that the priest at his tyme after the consecration was wont to holde vp the dredfull mysteries so as the people might beholde them His wordes be these according to the greke Ecclesias hierarch cap. 3. Pontifex diuina munera laude prosecutus sacrosancta augustissima mysteria conficit collaudata in conspectum agit per symbola sacrè proposita The bishop after that he hath done his seruice of praising the diuine giftes consecrateth the holy and most worthy mysteries and bringeth them so praysed in to the sighte of the people by the tokeÌ„s set forth for that holy purpose On which place the auncient greke writer of the scholies vpon that worke sayeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loquitur de vnius benedictionis nimirum panis diuini eleuatione quem Pontifex in sublime attollit dicens Sancta sanctis This father speaketh in this place of the lifting vp of the one blessing that is to saye of the one forme or kynde of the sacrament euen of that diuine breade which the bishop lifteth vp on high saying holy thinges for the holy In saint Basiles and Chrysostomes Masse we finde these wordes Sacerdos eleuans sacrum panem dicit Sancta Sanctis The priest holding vp that sacred bread sayeth Holy thinges for the holy In Saint Chrysostomes Masse we reade that as the people is kneeling downe after th' example of the priest and of the deacon the deacon seing the priest stretching forth his handes and taking vp that holy bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad sacram eleuationem peragendam palam edicit attendamus to doo the holy eleuation speaketh out a lowde let vs be attent and then the priest sayeth as he holdeth vp the sacrament holy thinges for the holy Amphilochius of whom mention is made afore in the lyfe of S. Basile speaking of his wonderouse celebrating the Masse among other thinges sayeth thus Et post finem orationum exaltauit panem sine intermissione orans dicens Respice domine Iesu Christe etc. And after that he had done the prayers of consecration he lyfted vp the bread without ceasing praying and saying Looke vpon vs lord Iesus Christ etc. The same saint Basile meant likewise of the Eleuation and holding vp of the sacrament after the custome of the OccideÌ„tall churche Cap 27. in his booke de Spiritu sancto where he sayeth thus Inuocationis verba dum ostenditur panis eucharistiae calix benedictionis quis sanctorum nobis scripto reliquit Which of the sainctes hath lefte vnto vs in writing the wordes of Inuocation whiles the bread of Eucharistia that is to witte the blessed sacrament in forme of bread and the consecrated chalice is shewed in sight He speaketh there of many thinges that be of great auctoritie and weight in the church which we haue by tradition onely and can not be auouched by holy scripture Of shewing the holy mysteries to them that be present in the sacrifice In epist ad Ephes Sermon 3. in moral the olde doctours make meÌ„tion not sildom S. Chrysostom declareth the maner of it saying that such as were accompted vnworthy and heynouse synners were put forth of the churche whiles the sacrifice was offered whiles Christ and that lambe of our lord was sacrificed Which being put out of the churche then were the vailes of the aulter taken awaie to th'entent the holy mysteries might be shewed in sight doubteles to styrre the people to more deuotion reuerence and to the
Iuell requireth or no it shall not greatly force The credite of the catholike faith dependeth not of olde proufes of a fewe newe cōtrouersed pointes that ben of lesse importaunce As for the people they were taught the truth plainely when no heretike had assaulted their faith craftely The doctrine of the churche The doctrine of the churche is this The body of Christ after due consecration remayneth so long in the Sacrament as the Sacrament endureth The Sacrament endureth so long as the formes of breade and wine continewe Those formes continewe in their integritie vntill the other accidentes be corrupted ad perishe As if the colour weight sauour taste smell and other qualities of bread and wine be corrupted and quite altered then is the forme also of the same annichilated and vndone And to speake of this more particularly sith that the substance of bread and wine is tourned into the substance of the body and bloud of Christ as the scriptures auncient doctours the necessary consequent of truth and determination of holy churche leadeth vs to beleue if such chaunge of the accidentes be made which shuld not haue suffised to the corruption of bread and wine in case of their remaindre for such a chaunge the body and bloud of Christ ceaseth not to be in this Sacrament whether the chaunge be in qualitie as if the colour sauour and smell of bread and wine be a litle altered or in quantitie as if thereof diuision be made into such portions in which the nature of bread and wine might be reserued But if there be made so great a chaunge as the nature of bread and wine shuld be corrupted if they were present then the body and bloud of Christ doo not remaine in this Sacrament as when the colour and sauour and other qualities of bread and wine are so farre chaunged as the nature of bread and wine might not bear it or on the quātities syde as if the bread be so small crōmed into dust and the wine dispersed into so small portiōs as their formes remaine no lenger thē remaineth no more the body and bloud in this Sacramēt Thus the body and bloud of Christ remayneth in this sacrament so long as the formes of bread and wine remaine And when they faile and cease to be any more then also ceaseth the body and bloud of Christ to be in the Sacrament For there must be a conuenience and resemblaunce betwen the Sacraments and the thinges whereof they be sacraments which done awaie and loste at the corruption of the formes and accidents the sacraments also be vndone and perishe and consequently the inward thing and the heauenly thing in them conteined leaueth to be in them Here because many of them which haue cutte them selues from the churche condemne the reseruation of the Sacrament Of reseruation of the Sacrament and affirme that the body of Christ remayneth not in the same no longer then during the tyme whiles it is receiued alleaging against reseruation the example of the Paschall lambe in the olde lawe Exod. 12. wherein nothing ought to haue remained vntill the morning and likewise of manna I will rehearse that notable and knowen place of Cyrillus Alexandrinus Ad Colosyriū Arsenoiten Episcopū citat Thomas parte 3. q. 76. his wordes be these Audio quòd dicant mysticam benedictionem si ex ea remonserint in sequentem diem reliquiae ad sanctificationem inutilem esse Sed insaniunt haec dicentes Non enim alius fit Christus neque sanctum eius corpus immutabitur Sed virtus benedictionis viuifica gratia manet in illo It is tolde me they saye that the mysticall blessing so he calleth the blessed Sacrament in case portions of it be kepte vntill the nexte daie is of no vertue to sanctification But they be madde that thus saye For Christ becōmeth not an other neither his holy body is chaunged but the vertue of the consecration and the quickening or lyfe geuing grace abydeth still in it By this saying of Cyrillus we see that he accompteth the errour of our aduersaries in this Article no other then a mere madnes The body of Christ sayeth he which he termeth the mysticall blessing because it is a most holy mysterie done by consecration once consecrated is not chaunged but the vertue of the consecration and the grace that geueth lyfe whereby he meaneth that fleshe assumpted of the word remayneth in this sacrament also when it is kepte verely euen so long as the outward formes continewe not corrupte Or that a Mouse or any other worme or beaste maye eate the body of Christ Iuell for so some of our aduersaries haue sayd and taught What is that the Mouse or vvorme eateth ARTICLE XXIII VVhereas M. Iuell imputeth this vile asseueratiō but to some of the aduersaries of his syde he semeth to acknowledge Iuell cōtrarieth him selfe that it is not a doctrine vniuersally taught and receiued The like may be sayde for his nexte Article And if it hath ben sayd of some onely and not taught vniuersally of all as a true doctrine for Christen people to beleue how agreeth he with him selfe saying after the rehearsall of his number of Articles the same none excepted to be the highest mysteries and greatest keyes of our religion For if that were true as it is not true for the greatest parte then shuld this Article haue ben affirmed and taught of all For the highest and greatest pointes of the catholike Religion be not of particular but of vniuersall teaching Concerning the matter of this Article what so euer a mouse worme or beaste eateth the body of Christ now being impassible and immortall susteineth no violence iniurie no villanie As for that which is gnawen bytten or eaten of worme or beaste whether it be the substaunce of bread as appeareth to sense which is denyed because it ceaseth through vertue of consecration or the outward forme onely of the Sacrament as many holde opinion which also onely is broken and chawed of the receiuer the accidentes by miracle remayning without substance In such cases happening contrary to the intent and ende the sacrament is ordeined and kepte for it ought not to seme vnto vs incredible the power of God consydered that God taketh awaie his body from those outward formes and permitteth either the nature of breade to retourne as before consecration or the accidentes to supplye the effectes of the substance of breade As he commaunded the nature of the rodde which became a serpēt to retourne to that it was before when God would haue it serue no more to the vses it was by him appointed vnto The graue autoritie of S. Cyprian addeth great weight to the balance for this iudgemēt in weighing this matter who in his sermon de lapsis by the reporte of certaine miracles sheweth that our lordes body made it selfe awaye from some that being defyled with the sacrifices of idols presumed to come to the communion er they
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
verely and substantially And by Sacramental vnion the breade is the body of Christ and the breade being geuen the body of Christ is verely present and verely deliuered Though this opinion of Bucer by which he recanted his former Zuinglian heresie be in sundry pointes false and hereticall yet in this he agreeth with the catholike churche against M. Iuelles negatiue assertion that the body and bloud of Christ is present in the sacrameÌ„t verely that is truly and really or in dede and substantially Where in he speaketh as the auncieÌ„t fathers spake long before a thousand yeres past Let Chrysostome for proufe of this be in stede of many that might be alleaged His wordes be these Nos secum in vnaÌ„ vt ita dicam massam reducit In 26. ca. Mat. hom 83. neque id fide solum sed re ipsa nos corpus suum efficit By this sacrament sayeth he Christ reduceth vs as it were in to one loumpe with him selfe and that not by faith onely but he maketh vs his owne body in very dede reipsa which is no other to saye then Really The other aduerbes corporally Carnally Naturally be fownde in the fathers not seldom specially where they dispute against the Arianes And therefore it had be more conuenient for M. Iuell to haue modestly interpreted them then vtterly to haue denyed them The olde fathers of the greke and latine churche denye that faithfull people haue an habitude or disposition vnion or coniunction with Christ onely by faith and charitie or that we are spiritually ioyned and vnited to him onely by hope loue religion obedience and will yea further they affirme that by the vertue and efficacie of this sacrameÌ„t duely and worthely receiued Christ is really and in deede communicated by true coÌ„munication and participation of the nature and substance of his body and bloud and that he is and dwelleth in vs truly because of our receiuing the same in this sacrameÌ„t The benefite whereof is such as we be in Christ and Christ in vs â—oan 6. according to that he sayeth qui manducat meaÌ„ carneÌ„ manet in me ego in illo Who eateth my fleshe he dwelleth in me and I in him The which dwelling vnion and ioinyng together of him with vs and of vs with him that it might the better be expressed and recoÌ„mended vnto vs they thought good in their writinges to vse the aforesayde aduerbes Hilarius writing against the Arianes alleaging the wordes of Christ 17. Iohn Vt omnes vnum sint sicut tu pater in me ego in te vt ipsi in nobis vnum sint that all maye be one as thou father art in me and I in thee that they also may be one in vs going about by those wordes to shewe that the sonne and the father were not one in nature and substance but onely in concord and vnitie of will among other many and long senteÌ„ces for proufe of vnitie in substance bothe betwen Christ and the father and also betwen Christ and vs De Trinitate lib 8. hath these wordes Si enim verè verbum caro factum est nos verè verbum carnem cibo Dominico sumimus quomodo non naturaliter manere in nobis existimandus est qui naturam carnis nostrae iam inseparabilem sibi homo natus assumpsit naturam carnis suae ad naturam aeternitatis sub sacramento nobis communicandae carnis admiscuit If the word be made fleshe verely and we receiue the word being fleshe in our lordes meate verely how is he to be thought not to dwell in vs naturally who bothe hath taken the nature of our fleshe now inseparable to him selfe in that he is borne man and also hath mengled the nature of his owne fleshe to the nature of his euerlastingnesse vnder the sacrament of his fleshe to be receiued of vs in the communion There afterwarde this word naturaliter in this sense that by the sacrament worthely receiued Christ is in vs and we in Christ naturally that is in truth of nature is sundry tymes put and rehearsed Who so listeth to reade further his eight booke de trinitate he shall fynde him agnise manentem in nobis carnaliter filium that the sonne of God through the sacrament dwelleth in vs carnally that is in truth of fleshe and that by the same sacrament we with him and he with vs are vnited and knitte together corporaliter inseperabiliter corporally and inseparably for they be his very wordes Gregorie Nyssene speaking to this purpose sayeth In lib. de vita Mosiâ— Panis qui de coelo descendit non incorporea quaedaÌ„ res est quo enim pacto res incorporea corpori cibus fiet res verò quae incorporea non est corpus omnino est Huius corporis panem non aratio non satio non agricolarum opus effecit sed terra intacta permansit tamen pane plena fuit quo famescentes mysterium virginis perdocti facilè saturaÌ„tur Which wordes reporte so plainely the truth of Christes body in the sacrament as al maner of figure and signification must be excluded And thus they may be englished The bread that came downe from heauen is not a bodilesse thing For by what meane shall a bodilesse thing be made meate to a body And the thing which is not bodylesse is a body without doubte It is not earing not sowing not the worke of tillers that hath brought forth the bread of this body but the earth which remained vntouched and yet was full of the bread whereof they that waxe hungry being thoroughly taught the mysterie of the virgine sone haue their fylle Of these wordes may easely be inferred a conclusion that in the sacrameÌ„t is Christ and that in the same we receiue him corporally that is in veritie and substance of his body for as much as that is there and that is of vs receiued which was brought forth and borne of the virgine Mary Cyrillus that auncient father and worthy bishop of Alexandria for confirmation of the catholike faith in this point In Ioan. lib. 10. cap. 13. sayeth thus Non negamus recta nos fide charitateque syncera Christo spiritaliter coniungi sed nullam nobis coniunctionis rationem secundum carnem cum illo esse id profecto pernegamus idque à diuinis scripturis omnino alienum dicimus We denye not but that we are ioyned spiritually with Christ by right faith and pure charitie but that we haue no maner of ioyning with him according to the fleshe which is one as to saye carnaliter carnally that we denye vtterly and saye that it is not aggreable with the scriptures Againe least any man shuld thinke this ioyning of vs and Christ together to be by other meanes then by the participation of his body in the Sacrament in the same place afterward he sayeth further An fortassis putat ignotam nobis mysticae benedictionis virtutem esse Quae cum in nobis fiat
and secrete rome of the churche In epistola ad Innocentiū as it was in the tyme of Chrysostom at Constantinople In some other places we reade that it was kepte in the bishoppes palais neare to the churche and in the holy dayes brought reuerently to the churche and sette vppon th'aulter which for abuses committed was by order of councelles abrogated In Cōcil Braccarē 3. Can. 5. Thus in diuerse places diuersely it hath ben kepte euery where reuerently and surely so as it might be safe from iniurie and villainie of miscreātes and dispysers of it The hanging vp of it on high hath ben the maner of England as Lindewode noteth vpon the constitutions prouinciall on high that wicked dispite might not reache to it vnder a Canopie for shewe of reuerence and honour If princes be honored with cloth of estate bishops with solemne thrones in their churches and deanes with canopies of tapistrie sylke and arras as we see in sundry cathedrall churches and no man finde faulte with it why shuld M. Iuell mislike the Canopie that is vsed for honour of that blessed Sacramēt wherein is conteined the very body of Christ and through the inseparable ioyning together of bothe natures in vnitie of person Christ him selfe very God and man With what face speaketh he against the Canopie vsed to the honour of Christ in the Sacrament that sytting in the bishoppes seate at Salesburie can abyde the syght of a solene canopie made of paineted bourdes spredde ouer his head If he had ben of counsell with Moses Dauid and Salomon it is lyke he would haue reproued their iudgementes for the great honour they vsed and caused so to be continewed towardes the Arke wherein was conteined nothing but the tables of the lawe Aarons rodde and a pottefull of Manna King Dauid thought it very vnsitting 2. Reg. 7. and felte great remorse in heart that he dwelte in a house of Cedres and the Arke of God was putte in the myddes of skynnes that is of the tabernacle whose outward partes were couered with beastes skynnes And now there is one fownde among other monstrouse and straunge formes of creatures maners and doctrines who being but duste and ashes as Abrahā sayde of him selfe promoted to the name of a bishop and not chosen I wene to doo high seruice of a man according to Gods owne hearte as Dauid was thinketh not him selfe vnworthy to sytte in a bishopes chayer vnder a gorgeouse testure or Canopie of gilted bourdes and can not suffer the pretiouse body of Christ whereby we are redemed to haue for remembraunce of honour done of our parte so much as a litle Canopie a thing of small price Yet was the Arke but a shadowe and this the body that the figure this the truthe that the type or signe this the very thing it selfe As I doo not enuie M. Iuell that honour by what right so euer he enioyeth it So I can not but blame him for bereuing Christ of his honour in this blessed Sacrament Now concerning this article it selfe if it may be called an article wherein M. Iuell thinketh to haue great aduantage against vs as though nothing could be brought for it though it be not one of the greatest keyes nor of the highest mysteries of our Religion as he reporteth it to bee the more to deface it of the Canopie what may be fownde I leaue to others neither it forceth greatly Hanging vp of the Sacramēt in a pixe ouer the aulter is auncient But of the hanging vp of the Sacrament ouer the aulter we fynde plaine mention in S. Basiles lyfe written by Amphilochius that worthy bishop of Iconium Who telleth that S. Basile at his Masse hauing diuided the Sacramēt in three partes dyd put the one in to the golden dooue after which forme the Pyxe was then cōmonly made hanging ouer the aulter His wordes be these Imposuerit columbae aureae pendenti super altare And for further euidence that such pyxes made in forme of a dooue in remembraunce of the holy ghost that appeared like a dooue were hāged vp ouer th'aulter we fynde in the actes of the Generall councell holdē at Constantinople that the clergie of Antioche accused one Seuerus an heretike before Iohn the patriarke and the councell there that he had ryfled and spoyled the holy aulters and molted the cōsecrated vesselles and had made awaye with some of them to his cōpanions praesumpsisset etiam columbas aureas argenteas in formam Spiritus sancti super diuina lauacra et altaria appensas vna cum alijs sibi appropriare dicens non oportere in specie columbae Spiritum sanctum nominare Which is to saye that he had presumed also to conuerte to his owne vse besyde other thinges the golden and syluerne dooues made to represent the holy ghoste that were hanged vp ouer the holy fontes and aulters saying that no mā ought to speake of the holy ghoste in the shape of a dooue Neither hath the Sacrament ben kepte in all places and in all tymes in one maner of vessels So it be reuerently kepte for the viage prouision for the sicke no catholike man will maineteine strife for the maner and order of keping Symmachus a very worthy bishop of Rome in the tyme of Anastasius the Emperour as it is written in his lyfe made two vesselles of syluer to reserue the Sacrament in and set them on the aulters of two churches in Rome of S. Syluester and of S. Androw These vesselles they call commonly ciboria We fynde likewise in the lyfe of S. Gregorie that he also like Symmachus made such a vessell which they call ciborium for the Sacrament with fouer pillours of pure syluer and set it on the aulter at S. Petres in Rome In a worke of Gregorius Turonensis this vessell is called turris in qua mysterium dominici corporis habebatur a tower wherein our lordes body was kepte In an olde booke de poenitentia of Theodorus the greke of Tarsus in Cilicia sometyme archbishop of Cantorbury before Beda his tyme it is called pixis cum corpore Domini ad viaticum pro infirmis The pyxe with our lordes body for the viage prouision for the sicke In that booke in an admonition of a bishop to his clergie in a synode warning is geuen that nothing be put vppon th'aulter in tyme of the Sacrifice but the cofer of Relikes the booke of the fouer Euāgelistes and the pyxe with our lordes body Thus we fynde that the blessed Sacrament hath alwaies ben kepte in some places in a pyxe hanged vp ouer the aulter in some other places otherwise euery where and in all tymes safely and reuerently as is declared to be alwaile in readynes for the viage prouision of the sicke Which keping of it for that godly purpose and with like due reuerēce if M. Iuell and the Sacramentaries would admitte no man will be either so scrupulouse or so contentiouse as to stryue with them either for the
of the scripture the common people may reade for their conforte and necessary instruction and by whom the same may be translated it belongeth to the iudgement of the churche Which church hath already condemned all the vulgare traÌ„slations of the Bible of late yeres for that they be founde in sundry places erroneous and parciall in fauour of the heresies which the translatours maineteine And it hath not onely in our tyme condemned these late translations but also hytherto neuer allowed those fewe of olde tyme. I meane S. Hieromes translation into the Dalmaticall tonge if euer any such was by him made as to some it semeth a thing not sufficiently proued And that which before S. Hierome Vlphilas an Arian bishop made and coÌ„mended to the nation of the Gothes who first inuented letters for them and proponed the scriptures to them translated into their owne tonge and the better to bring his Ambassade to the Emperour Valens to good effecte was persuaded by the heretikes of Constantinople and of the courte there to forsake the catholike faith and to communicate with the Arians making promise also to trauaile in brynging the people of his countrie to the same secte which at length he performed most wickedly As for the church of this land of Britaine the faith hath continewed in it thirten hundred yeres vntill now of late without hauing the Bible translated into the vulgare tonge to be vsed of all in common Our lord graunt we yelde no worse soules to God now hauing the scriptures in our owne tonge and talking so much of the gospell then our auncesters haue done before vs. This Iland sayeth Beda speaking of the estate the church was in at his dayes at this present according to the number of bookes that Gods lawe was written in doth serche and coÌ„fesse one and the selfe same knowlege of the high truth and of the true highte with the tonges of fiue nations of the Englishe the Britons the Scottes the Pightes and the Latines Quae meditatione scripturorum caeteris omnibus est facta coÌ„munis Which tonge of the Latines sayeth he is for the studie and meditation of the scriptures made common to all the other Verely as the Latine tonge was then commoÌ„ to all the nations of this lande being of distincte languages for the studie of the scriptures as Beda reporteth so the same onely hath alwayes vntill our tyme ben common to all the cowntries and nations of the Occidentall or West churche for the same purpose and thereof it hath ben called the Latine churche Wherefore to conclude they that shewe them selues so earnest and zelous for the translation of the scriptures into all vulgare and barbarous tonges it behoueth theÌ„ after the opinioÌ„ of wise meÌ„ to see first that no faultes be fownde in their translations as hytherto many haue ben fownde And a small faulte committed in the handling of Gods worde is to be taken for a great crime Nexte that for as much as such translations perteine to all christen people they be referred to the iudgement of the whole churche of euery language and commended to the layetie by the wisedom and auctoritie of the clergie hauing charge of their soules Furthermore that there be some choise exception and limitation of tyme place and persons and also of partes of the scriptures after the discrete ordinaunce of the Iewes Amongest whom it was not laufull that any man shuld reade certaine partes of the Bible before he had fullfilled the tyme of the priestly ministerie which was the age of thirty yeres Praefatione in Ezechielem as S. Hierome witnesseth Lastly that the setting forth of the scriptures in the common language be not commended to the people as a thing vtterly necessary to saluation least thereby they condemne so many churches that hytherto haue lackt the same and so many learned and godly fathers that haue not procured it for their flockes finally all that haue gonne before vs to whom in all vertue innocencie and holynes of lyfe we are not to be compared As for me in as much as this matter is not yet determined by the church whether the common people ought to haue the scriptures in their owne tonge to reade and to heare or no I defyne nothing As I esteme greatly all godly and holesome knowledge and wishe the people had more of it then they haue with charitie and meekenesse so I would that these hote talkers of gods worde had lesse of that knowledge which maketh a man to swell and to be proude in his owne conceite and that they would depely weigh with them selues whether they be not conteyned within the lystes of the saying of S. Paul to the Corinthians 1. Cor. 8. If any man thinke that he knoweth any thing he knoweth nothing yet as he ought to knowe God graunt all our knowledge be so ioyned with meekenesse humilitie and charitie as that be not iustly sayd of vs which S. Augustine in the like case sayde very drâ—dfully to his dere frende Alipius Surgunt indocti coelum rapiunt Confess lib. 8. ca. 8 nos cum doctrinis nostris sine corde ecce vbi volutamur in carne sanguine The vnlearned and simple aryse vp and catche heauen awaie from vs and we with all our great learning voyed of heart lo where are we wallowing in fleshe and bloude Or that it was then lawfull for the priest Iuell to pronounce the wordes of Consecration closely and in silence to him selfe Of secrete pronouncing the Canon of the Masse ARTICLE XVI THe matter of this article is neither one of the highest mysteries nor one of the greatest keyes of our religion how so euer Maister Iuell pleaseth him selfe with that reporte thinking thereby to impaire the estimation of the catholike churche The diuersitie of obseruation in this behalfe sheweth the indifferencie of the thing For elles if one maner of pronouncing the wordes of consecration had ben thought a necessarie point of religion it had ben euery where vniforme and inuariable That the breade and wyne be consecrated by the wordes of our lord pronounced by the priest as in the person of Christ by vertue of which through the grace of the holy ghoste the breade and wyne are chaunged into our lordes body and bloude this thing hath in all tymes and in all places and with consent of all inuariably ben done and so beleued But the manner of pronouncing the wordes concerning silence or open vtteraunce according to diuersitie of places hath ben diuerse The maner of pronouncing the coÌ„secration in the Greke and latine churches diuers In libello de Sacramento Eucharistiae The grekes in the East churche haue thought it good to pronounce the wordes of consecration clara voce as we finde in Chrysostomes Masse and as Bessarion writeth alta voce that is plainely out alowde or with alowde voice Sacerdos alta voce iuxtà Orientalis Ecclesiae ritum verba illa pronunciat hoc est corpus