If thou blisse with thy sprite howe shal the ignorant saie Amen vnto thy thankes geuinge For he knoweth not what thou saiest In the Chruche I had leuer to speake fiue woordes with my minde so that I may instructe others then tenne thousande woordes vvith my tongue Let al thinges be donne to the profite of the people These woordes be euident the exposition of Lyra of the Councel of Acon of Chrysostome and Iustinian is plaine And yet muste we vpon M. Hardinges warrant néedes beleue that al this maketh nothinge for the Englishe Seruice to be had in the Churche of Englande M. Hardinge The .26 Diuision And for as muche as al the people cannot heare the priestes prayers at the Aultare whiche hath from the Apostles time hitherto euer beene a place to celebrate the holy oblation at tourninge him selfe for the moste parte to the Easte accordinge to the Apostolike tradition in what tongue so euer they be vttred for distance of the place they remaine in it is no inconuenience suche admitted into the quiere as haue better vnderstandinge of that is saide or songe that the reste remaine in seemely wise in the neither parte of the Church and there make their humble praiers to God by them selues in silence in that language they beste vnderstande conforminge them selues to the Priestes blessinge and thankes geuinge through faithe and obedience with their bretherne in the quiere and geuinge assent to the same vnderstandinge some good parte of that is doone as declared by often preachinge and by holy outwarde Ceremonies perceiuable to the senses of the simplest The B. of Sarisburie There haue beene Aultares saith M. Hardinge euen from the Apostles time and that euen as it is vsed now farre of from the Body of the Church Neither coulde the people beneathe heare the Priest standinge aboue at the Aultar or vnderstande what he meante but onely were instructed by holy reuerende Ceremonies and gaue consent vnto al that was saide by the Priest and yet knew not what he saide This man coulde neuer vtter so many vntruthes togeather without some special Priuilege For first where he saith The Apostles in their time erected Aultares It is wel knowen that there was no Christian Churche yet builte in the Apostles time For the Faithful for feare of the Tyrannes were faine to méete togeather in Priuate Houses in Uacant places in Woodes and Forestes and in Caues vnder the grounde And may we thinke that Aultars were builte before the Church Uerily Origen that liued twoo hundred yeres after Christe hath these woordes against Celsus Obijcit nobis quòd non habeamus Imagines aut Aras aut Templa Celsus chargeth our Religion with this that wee haue neither Images nor Aultars nor Churches Likewise saithe Arnobius that liued somwhat after Origen writinge against the Heathens Accusatis nos quòd nec templa habeamus nec imagines nec aras ye accuse vs for that wee haue neither Churches nor Images nor Aultars And Uolaterranus and Uernerius testifie that Sixtus Bishop of Rome was the first that caused Aultars to be erected Therefore M. Hardinge was not wel aduised so confidently to say That Aultars haue euer beene euen sithence the Apostles time Neither afterwarde when Aultars were first vsed and so named were they streight way builte of stoane as Durandus and such others say they must néedes be and that Quia petra erat Christus Because Christe was the stoane For Gerson saith that Syluester Bishop of Rome firste caused stoane Aultars to be made and willed that no man should Consecrate at a woodden Aultar but him selfe onely and his Successours there And notwithstanding bothe for continuance and staidinesse suche Aultars were vsed in some places as it appeareth by Gregorius Nyssenus S. Basiles brother yet it is plaine by S. Augustine that in his time in Aphrica they were made of Tymber For he saith That the Donatistes in their rage wounded the Priest and brake a sundre the Aultare bourdes And againe he saith That the Deacons dewtie was to carry or remoue the Aultar Whiche thinge cannot be expounded of a heape of stoanes but onely of the Communion Table And therefore S. Chrysostome commonly calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy bourde And S. Augustine Mensa Domini The Lordes Table As other Fathers also do in infinite places And notwithstanding it were A Table yet was it also called An Aultar Not for that it was so in déede but onely by allusion vnto the Aultars of the olde law And so Ireneus calleth Christe our Aultar And Origen calleth Our harte our Aultar Not that either Christe or our hartes be Aultars in deede but onely by a Metaphore or a manner of speache Suche were the Aultars that were vsed by the olde Fathers immediatly after the Apostles time Nowe whether it may séeme likely that the same Aultars stoode so farre of from the hearinge of the people as M. Hardinge so constantly affirmeth I referre mée selfe to these authorities that here folow Eusebius thus describeth the forme and furniture of the Churche in his time Absoluto templo ac sedibus excelsissimis ad honorem praesidentium subsellijs ordine collocatis ornato post omnia Sancto Sanctorum videlicet Altari in medio constituto c. The Churche beinge ended and comely furnished with high Thrones for the honour of the rulers and with stalles beneathe set in order and last of al the Holy of Holies I meane The Aultar beinge placed in the middest Eusebius saith not the Aultar was set at the ende of the Qâ—ter But in the middest of the Churche amonge the people S. Augustine likewise saith thus Christus quotidiè pascit Mensa ipsius est illa in medio constituta Quid causae est ô audientes vt mensam videatis ad epulas non accedatis Christe feedeth vs daily and this is his table here set in the middest O my hearers what is the mater that ye see the table and yet come not to the meate In the Councel of Constantinople it is written thus Tempore DiptychoruÌ„ cucurrit omnis multitudo cum magno sileÌ„tio circumcirca Altare audiebant When the Lesson or the Chapter was a readinge the people with silence drew togeather rounde aboute the Aultar and gaue eare And to leaue others Durandus examining the cause why the Priest turneth him selfe aboute at the Aultar yeldeth this reason for the same In medio Ecclesiae aperui os meum In the middest of the Churche I opened my mouthe And Platyna noteth that Bonifacius Bishop of Rome was the first that in the time of the Ministration diuided the Priest from the people To leaue farther allegations wée sée by these few that the Quier was then in the Bodie of the Churche diuided with Rayles from the rest whereof it was called Cancelli a Chauncel and commonly of the Greekes Presbyterium for
and seeking of praise although it be the weakest of al other your shiftes yet it is an affection incident vnto the children of Adam and some men suspecte that M. Hardinge is not fully emptie of the same But he that made the harte is onely meete to searche and to iudge the harte As for mee as I am nothinâ— so I knowe nothinge God forebidde that I should glorie in any thinge sauing onely in the Crosse of Iesus Christe But where it pleaseth you so horribly to pronounce your Definitiue sentence that euerlastinge damnation shal be the ende of our game I might wel answeare you with S. Paule Nolite ante tempus iudicare Iudgâ— not before the time It seemeth ouer muche for you so vnaduisedly to take vpoÌ„ you the office and person of Christe without Commission For S. Iohn saith God hath geuen al iudgement not vnto M. Harding but vnto Christe his Sonne who no doubte wil inquire further of your iudgement Your owne Gelasius saithe Neminâ—â— grauare debet iniqua sententia A vvrongeful sentence may hurt no man It behooueth vs patiently to waite for the Iudgementseate of God In that day al the secretes of darkenesse shal be reueled The wicked and vngodly cried out against the Prophete Dauid Non est salus ipsi in Deo eius He hath no health he hath no comforte in his God But Dauid turned him selfe vnto God and saide O Lorde thou receiuest mee thou art my glorie thou liftest vp my heade If damnation be the ende of al their traueiles that seeke onely the Glorie of God and the Trueth of his Gospel where then shal they be that so wilfully haue dishonoured the name of God and haue burnte his Gospel without cause and haue condemned it as open Heresie Certainely Renegates Infidelles Liers Blasphemers and Idolaters shal haue their portion in the Lake that flameth vvith fier and Brimâ—toane The Lordes mouthe hath spoken it This doubtlesse shal be the ende of their game Now say you it remaineth that I perfourme my promise Yea verily but notwithstandinge al that ye haue hitherto saide muche more it remaineth that you beginne againe and assay better to prooue your purpose that is that ye leaue your Surmises and Gheasses and allege one or other sufficient Clause or Sentence for any of these maters that ye say ye haue prooued For that ye haue hitherto shewed vs as vnto any indifferent Reader it may soone appeare is ouer weake and wil not serue I graunte ye haue alleged Authorities sundrie and many such as I knew loÌ„ge before VVith what faithe I doubte not but by Conference it may soone appeare Verily M. Hardinge I neuer denied but you were hable to misreporte the Anciente Learned Doctours of the Churche and to bringe vs the names and shadowes of many Fathers The Heretiques of al ages were likewise hable to doo the same But what credite may wee yelde to suche AllegatioÌ„s VVhat Errour was there euer so plaine what Abuse so horrible but ye haue beene hable to maineteine the same by some coloure of Scriptures and Fathers Ye haue defended your Holy VVater by the example of Elizaeus and by the woordes of the Prophete Ezechiel Your Pardonnes by the Prophete Esaie the open filthinesse and abomination of your stewes by the name and Authoritie of S. Augustine Suche credite ye deserue to haue when ye come to vs in the name of holy Fathers Ye say ye haue shaken downe al the holdes of our side and that who so seeth it not is starke blinde and seeth nothing So easily and with so smal adoo this whole mater is brought to passe So Iulius Caesar sometime to declare the marueilous speede and expedition of his victorie expressed the same briefely in these three woordes Veni Vidi Vici I came to them I sawe them I conquered them Here in few woordes to trauersâ— the special pointes and corners of your whole Booke and to shew by what force and inginnes ye haue atchieued this enterprise First ye haue prooued your Priuate Masse by VVemen Boyes Children Laiemenne Fables Dreames and Visions your Halfe Communion by Sicke folke Deathbeddes Infantes and Madde men Of Christes Institution of the Scriptures of the certaine practise of the Apostles of the General and knowen vse of the Primitiue Churche of the Anciente Councelles of the Olde Canons of the Holy Catholique Fathers sauing onely your bare Gheasses you bringe nothinge Of your vnfruiteful manner of praieinge in a strange vnknowen tongue ye allege neither Authoritie nor Example Touchinge the Supremacie of Rome whiche is the keepe and Castle of your whole Religion ye wander far and wide and many times biside the way yet haue ye not founde any Ancient Father that euer entitled the Bishop of Rome either the Vniuersal Bishop of the whole worlde or the Head of the Vniuersal Churche Thus ye proceede with your Real presence and so foorth with the rest You intreate vncourteously the Holy Fathers with suche your Translations Expositions and Constructions not as may best expresse their meaning but as may best serue to further your purpose Ye racke them ye alter them ye put to them ye take fro them ye allege sometime the ende without the beginninge sometime the beginninge without the ende Sometime ye take the bare woordes against the meaninge sometime ye make a meaninge against the woordes Ye imagine Councelles that were neuer holden and Canons of Councelles that neuer were seene Ye bringe forged pamflettes vnder the names of Athanasius Anacletus and other Godly Fathers by whom you wel know and cannot choose but know they were neuer made Your greatest groundes be Surmises Gheasses Coniectures and likelyhoodes Your Argumentes be Fallacies many times without either Moode or Figure the Antecedente not agreeinge with the Consequente nor one parte ioined with an other Your Vntruethes be so notorious and so many that it pitieth mee in your behalfe to remember them But the places be euident and crie Corruption and may by no shift be denied And to forgeate al other your Inconstancie touchinge the former times euen now in this selfe same Booke whiche ye wishe vs to receiue and so to receiue as the rule and standarde of our Faithe ye say and vnsay ye auouche and recante and either of forgeatfulnesse or for that ye mislike your former saieinges you are often contrary to your selfe Ye haue sought vp a companie of new petite Doctours Abdias Amphilochius Clemens Hippolytus Leontius and suche others Authours voide of Authoritie ful of Vanities and Childishe fables And no greate marueile For who so wanteth wood is often driuen to burne turfes It had ben good ye had brought some other Doctours to prooue the credite of these Doctours Ye make no difference bitweene Syluer and Drosse bitweene Corne and Chaffe bitweene Olde and New bitween True and False Ye saie Christe sheadde his Bloude in deede and verily at his Laste Supper and that at the same instante of time he
seene your Epistles neuer VVritten your Amphilochius your Abdias your Clemens your Leontius your Hippolytus and other like fabulous pamflettes and forgeries so lately founde out so longe lacked and neuer missed your Additions your Diminutions your Alterations your Corruptions of the Doctours your Contrarieties and Contradictions against your selfe your Surmises your Gheasses your Dreames your Visions your Elenches your Fallacies your seely Syllogismes without either Moode or Figure or Sequele in Reason and to conclude your Vntruethes so plaine so euidente so manifest and so many can neuer be answeared Is Simple Trueth become so weake Or is Errour and Falshead growen so stronge O M. Hardinge you know right wel the weakenesse of your side Noman seeth it better then your selfe If you wil dissemble and say ye â—e it not Open your eies beholde your owne Booke and you shal see it You haue forced the Olde Doctours and Anciente Fathers to speake your minde and not their owne And therefore they are now your Children they are no Fathers they are now your Scholars you haue sette them to Schoole they are no Doctours You shoulde haue brought some Trueth for proufe of your purpose The VVorlde wil not now be leadde with Lies These be cases not of VVitte but of Faithe not of Eloquence but of Truethe not inuented or diuised by vs but from the Apostles and Holy Fathers and Founders of the Churche by longe succession brought vnto vs. VVe are not the Diuisers thereof but onely the Keepers not the Maisters but the Scholars Touchinge the Substance of Religion wee Beleeue that the Anciente Catholique Learned Fathers Beleeued wee doo that they did wee saie that they saide And marueile not in what side so euer ye see them if ye see vs ioine vnto the same It is our greate Comforte that wee see their Faithe and our Faithe to agree in one And wee pitie and lament your miserable case that hauinge of your selues erected a Doctrine contrarie to al the Anciente Fathers yet woulde thus assay to coloure the same and to deceiue the people onely with the names and titles of Anciente Fathers S. Cyprian saithe Lies can neuer deceiue vs longe It is Night vnâ—il the Day spriâ—ge But vvhen the day appeareth and the Sunne is vp bothe the Darkenesse of the Night and the Theaftes and Robberies that in the darknesse vvere committed are faine to geue place Now the Sonne is vp your Smooder is scattered God with his Truthe wil haue the victorie The Heauens and the Earthe shal perishe But the VVoorde of God shal neuer perishe O M. Hardinge O fight no lenger against GOD. It is harde to kike against the spurre To maineteine a faulte knowen it is a double faulte Vntrueth cannot be shielded but by Vntrueth Errour cannot be defended but by Errour And the mouthe that speaketh Vntrueth killeth the soule God directe our Hartes that wee be not ashamed of his Gospel but that wee may see it and be seene to see it God make vs the vessels of his mercie that wee may haue pitie of Sion and builde vp againe the broaken walles of his Hierusalem to the Honoure and Glorie of his Holy Name Amen Vigilius contra Eutychem li. 1. Haec est Fides professio Catholica quam Apostoli tradiderunt Martyres roborauerunt Fideles hucusque custodiunt This is the Faithe and Catholique profession whiche the Apostles haue deliuered the Martyrs haue Confirmed and the Faithful keepe vntil this day FINIS Plato in Apologia Socratis Hieronym contrae Luciferiaenos 〈…〉 In Concil Chalcedon â–ª Action 1. August â–ª de Moribâ— Maâ—â—chae 〈◊〉 â— ca. 16. 3. Esdr. 4. Aduersus error IohaÌ„ Hierosolymitani Extra De Constitu Licet De Electio Elect. potestate Significasti 9. quae 3. Nemo De Maioritate Obedientia Vnam Sanctam In glosa In Concil Lateran Sub Iulio Lib. 4. epist. 32. August epis 165. In the 3. Article and in the 15. Diuision 11. quaest 3. Nolite Extra de Maiorita Obedi Vnam Sanctam Dist. 22. Omnes Matthae 23. 1. Corin. â— The Canon Gregor lib. 6. epist. 30. Ibidem Luke 16. Extra 10. 22. Cum inter In Glosa Dist. 96. Satis euidenter Gregor lib. 7. epist. 63. Durand libro 4. parte 2. 1. Timoth. 2. The Prieste a Mediatour bytweene God and Christe In a Sermon preached in S. Maries Churche in Oxforde Chrysostom De Poeniten hom 4. Chrysostom De profectu Euangelij Ambros. in 1. cap. ad Roman Hieremi 7. Esai 1. Hieremi 9. Matth. 10. Matthae 15. Matth. 26. Leo in Epist. ad Palaestinos Naziaenzenus In Apologetico Anno Domini 1551. anno Eduardi 6. quinto Liberatus cap. 16. Matthae 11. Termes vsed commonly by M. Hardinge through his whole Booke Augustin De Gene. contra Manichae Psalm 142. Iohan. 14. Iohan. 8. Hierony in praefa in Abdiam 2. Corin. 11. 1. Corin. 15. Polydor. de Inuent rer li. 8. c. 1. Tertull. aduersus ValeÌ„tinian lib. 1. Augustin in Iohan. tract 7. Chrysostom de Laudibus Pauli hom â–ª 5. Ecclesi 4. Iohan. 9. a The first vntruthe for there is no suche preparatioÌ„ b The secoÌ„de vntruthe there appeareth no such vvil in the Minister Pag. 182. b. M. Hardinge maketh coÌ„mon priuate and priuate coÌ„mon These reasons be answeared afterwarde more at large Hermannus Contractus Nicolaus Lyra in 14. cap. Danielis Ambro. 1. Cor. 11 Hieron 1. Cor. 11 3. Vntruth Matthaei 4. 2. Corinth 12. 2. Concil VaseÌ„ Cap. 4. Concil Triburien Decretal lib. 3. tit 41. C. 2. De consecrat dist 1. ex Augustâ— quod quidaÌ„ Gregor tribuuÌ„t Grego ex Regist. lib. 2. ad CasteriuÌ„ c. 9. b. 3. Parte Summae q. 83. In the Bishops booke Alber. Pigghius in locis Communib De Priuata Missa â—ar 3. q. 83 â–ª ar 5. Publike Masse Priuate Masse 3. Par. q. 183. ar 4. In explanatione Missae Romanae Dominica Iudica Galat. 6. 1. Corint 11. Albertus Pigghius de priuata Missa The 4. Vntruthe The oldâ— Fathers neuer commonly called it so Pro sacrificio cruento rationale incruentum ac mysticum sacrificium instituit quod in mortem domini per Symbola corporis sanguinis ipsiâ—â— celebratur Clemens constitutionuÌ„ Apostolicarum lib. 6. cap. 23. The .5 Vntruthe Christ speaketh not one vvoorde of any Sacrifice The .6 vntruthe S. Andrevve saide the Communion and not the Masse Abdiae li. 7. Historiae Apostol The .7 vntruthe This Abdias neuer savve Christe in the fleshe It is a very Legende of lies Concilium CoÌ„stantinopol in Trullo Cap. 32. Epistol ad Burdega li. Constir Apostolicarum 8. Cap. â—lt The .8 Vntruthe There is no manner token or shevv of priuate Masse The .9 vntruthe It is the verye form of the Communinion and nothing like the priuate Masse In Eccles. hiâ—rach Cap. 3. Act. 17. * Faith confirmed vvith out vvords S. Paule saithe Faith coÌ„meth by hearinge Lib. 4. Contra haeres Cap. 32. A burthen of vntruthes The .11 vntruthe Thei conteine the very order of the
not amisse to submitte him selfe and to aske counsel of other Bishoppes Therefore this saieinge of M. Hardinges neither is vniuersally true nor prooueth his purpose For if he wil saye Some menne in cases of doubte sought to Rome for counsel Ergo the Bishop there was called the Heade of the Churche this Conclusion will hardely folowe Kinge Iosias in a greate case of Religion sent to a woman named Olda the wife of Sellum to knowe her Counsel And it was a prouerbe emonge the Iewes Qui interrogat interroget in Abila Who so wil seeke Councel let him seeke it in Abila Yet neither was Olda the Heade of the Churche nor Abila the chiefe towne in Israel or Iuda But al the worlde saithe M. Hardinge hath receiued lighte from Rome But al the worlde seethe this is an other manifest vntrueth and neuerthelesse beinge graunted yet woulde it not conclude of his side In deede in a kinde of speache bothe Rome and Antioche and Alexandria and any other greate Cittie famous for Religion maie be called the Heade or Springe of the Gospel So. S. Iohn callethe Babylon Magna mater fornicationuÌ„ abominationum terrae The greate mother of the Fornications and of the Abominations of the earthe And so Arnobius calleth Hethruria which is the countrie wherein Rome standeth and S. Ambrose calleth Rome it selfe Caput superstitionis The Heade of Superstition But if we seeke the place it selfe from whence the light of Religion firste sprange foorthe we must néedes confesse it was Hierusalem and not Rome For so it is written in the Prophete Esaie De Sion exibit lex verbum Domini de Hierusalem The Lawe shal proceede from Sion and the Woorde of God from Hierusalem And therefore the Bishops of the East beinge in a Conuocation at Constantinople cal Hierusalem The Mother of al Churches Yet neuerthelesse euery greate Metropolitane Cittie within her owne Prouince maye be honoured with the like Title So saithe Nazianzenus of the Cittie of Caesarea where S. Basile was Bishop Caesarea propâ— Mater est omnium Ecclesiarum câ— Caesarea is in a manner the Mother of al Churches and the whole Christian Common wealth so embraceth and beholdeth it as the Circle embraceth and beholdeth the Center So Chrysostome likewise auaunceth the Citie of Antioche Cogita Vrbis magnitudinem quòd non de vna vel de duabus vel de tribus vel de decem animabus nunc nobis est consideratio sed de millibus infinitis de totius Orbis Capite Consider the greatnesse of this Citie wee haue to deale not for one two three or tenne soules but for infinite thousandes euen for the Head of the world Thus Chrysostome calleth Antioche the Head of the worlde for that in that Prouince of Syria it was the Head like as Rome also was the Head Citie and principal Churche of the Weast M. Hardinge The .30 Diuision Now for a briefe answeare to M. Iuel who denieth that within 600. yeeres after Christ the Bishop of Rome was euer called an Vniuersal Bishop or Head of the Vniuersal Churche and maketh him selfe very suer of it although it be a childishe thing to sticke at the name any thing is called by the thing by the name signified being sufficiently prooued yet to th'intente good folke may vnderstande that al is not trueth of the olde Gospel which our new Gospellers either affirme or denie I wil bring good and sufficient witnesse that the bishop of Rome was then called bothe Vniuersal Bishop or Oecumenical Patriarke which is one to witte Bishop or principal father of the whole worlde and also Head of the Church Leo that worthy B. of Rome was called the Vniuersal Bishop and Vniuersal Patriarke of sixe hundred and thirtie Fathers assembled togeather from al partes of the worlde in General Councel at Chalcedon whiche is bothe 118 expressed in that Councel and also clearely affirmed by S. Gregorie in three sundrie Epistles to Mauritius the Emperour to Eulogius Patriarke of Alexandria and to Anastasius Patriarke of Antioche Thus that name was deferred vnto the Pope by the Fathers of that greate Councel whiche by them had not beene doone had it beene vnlawful In very deede neither Leo him selfe nor any other his successour euer called or wrote him selfe by that name as S. Gregorie saith muche lesse presumed they to take it vnto them But rather vsed the name of humilitie callinge them selues eche one Seruum Seruorum Dei The Seruant of the Seruantes of God Yet sundriâ— holy Martyrs Bishops of Rome vsed to cal them selues Bishops of the vniuersal Churche 119 which in effecte is the same as the fathers of Chalcedon vnderstoode So did Sixtus in the time of Adrianus the Emperour in his Epistle to the Bishops of al the worlde So did Victor writing to Theophilus of Alexandria So did Pontianus writing to al that beleeued in Christe before 1300. yeeres past So did Stephanus in his Epistle to al Bishops of al Prouinces in the time of S. Cyprian And al these were before Constantine the greate and before the Councel of Nice whiche times our aduersaries acknowlege and confesse to haue been without corruption The same title was vsed like wise after the Nicene Councel by Felix by 120 Leo and by diuers others before the sixe hundred yeeres after Christâ— were expired Neither did the Bishops of Rome vse this title and name onely them selues to their owne aduauncement as the aduersaries of the Churche charge them but they were honoured there with also by others â–ª as namely Innocentius by the Fathers assembled in Councel at Carthago and Marcus by Athanasius and the Bishoppes of Egypte The B. of Sarisburie Here M. Hardinge secretely confesseth that in al he hath hitherto alleged he hath not yet founde that the Bishop of Rome was knowen in the worlde within the space of the first sixe hundred yéeres after Christe by the name either of the Uniuersal Bishop or of the Head of the Uniuersal Churche notwithstandinge he hath muche gheassed aboute the mater bothe by misreportinge the practise of gouernement that then was vsed and also by wreastingâ— and misconstruinge the woordes of the Holy Fathers Thus hitherto he hath taken greate paines to smal purpose But hereunto he puttâ—th his Rhetorical Correction and saith It is a Childis he thinge to sticke at the name of any thinge And so al this longe talke is driuen in the ende to a Childishe Conclusion How be it it appeareth S. Gregorie was not so perswaded of it not thought the mater to be so childish For after yâ— Iohn of Constantinople had intitled him selfe the Uniuersal Bishop Gregorie being then Bishop of Rome withstoode him earnestly wrote against him in this wise Deus ab vnitate atque humilitate Ecclesiae hoc malum Superbiae Confusionis auertat God turne away this mischiefe of Pride and Confusion from the vnitie and humilitie of the Churche Againe
peragendam palam edicit attendamus To doo the Holy Eleuation speaketh out alowde let vs be attent and then the Priest saith as he holdeth vp the Sacrament Holy thinges for the Holy Amphilochius of whom mention is made before in the life of S. Basile speakinge of his wonderous Celebratinge the Masse amonge other thinges saith thus Et post finem orationum exaltauit Panem finè intermissione orans dicens Respice Domine Iesu Christe c. And after that he had doone the praiers of Consecration he lifted vp the Breade without ceasing praieing and saieinge looke vpon vs Lorde Iesus Christe c. The same S. Basile meante likewise of the Eleuation and holdinge vp of the Sacrament after the custome of the Occidental Churche in his Booke De Spiritu Sancto where he saith thus Inuocationis verba dum ostenditur Panis Eucharistiae calix benedictionis quis Sanctorum nobis scripto reliquit VVhiche of the Sainctes hath lefte vnto vs in writinge the wordes of Inuocation whiles the Breade of Eucharistia 157 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 greate authoritie and weight in the Churche whiche we haue by tradition onely and cannot be auoutched by holy Scripture Of shewing the holy Mysteries to them that be present in the Sacrifice the olde Doctours make mention not seldome S. Chrysostome declareth the manner of it saieinge that suche as were accompted vnworthy and heynous sinners were put foorth of the Churche whiles the Sacrifice was offered whiles Christ and that Lambe of our Lorde was Sacrificed VVhiche being put out of the Churche then were the Vailes of the Aultar taken away to the intent the holy Mysteries might be shewed in sight doubtelesse to stirre the people to more deuotion reuerence 158 and to the Adoration of Christes Bodie in them present And thus for the Eleuation or holdinge vp of the Sacrament wee haue saide inoughe The B. of Sarisburie H. Hardinge seemeth in parte to disclaime this Article as a mater of smal weight and none of the Principal Keyes of his Religion wherein I see not but I maye safely and easily graunte vnto him addinge notwithstanding thus much withal That the lesse it is the lesse hurte is in it Yet notwithstanding of late daies it was otherwise esteemed and moste seuerely exacted as the thinge wherin stoode their Adoration whiche was the whole price and bewtie of their Masse The prieste was wicked that woulde not vse it The people was wicked that woulde not allowe it Their greatest Doctours haue trauailed painfully to know the cause and signification of this Mysterie and yet cannot finde it Al this notwithstandinge it is nowe confessed to be a smal mater of no greate weight and suche as the Churche may wel spare without hinderance But as M. Hardinge here saithe his Doctrine maye sufficiently be mainteined and stande vprighte without this Ceremonie of Eleuation euen so may wée truely and iustely saye That the Heauenly and infallible Doctrine of the Gospel of Christe maye likewise stande vpright and be mainteined not onely without this Newe Ceremonie but also without their Priuate Masse without their Halfe Communion without their Strange Unknowen Praiers without their Supremacie of Rome without their Transubstantiation and other like Fantasies by them diuised Yet are not they al of that side hitherto fully resolued touchinge their owne Eleuation neither when nor where nor wherfore it first came in vse nor what it meaneth Some of them saye The liftinge vp of the Sacramental Breade signifieth Christes Incarnation Some of them saye It signifieth Christe hanginge vpon the Crosse Some of them That it signifieth the takinge downe of his Bodie from the Crosse Some his Resurrection Some his Ascension into Heauen Some That it signifieth a Sacrifice special aboue al Sacrifices Some others saye That the Prieste lifteth vp the Chalice to signifie That Christe crieing out with a lowde voice gaue vp the Sprite M. Harding saith It is lifted vp doubtlesse to the intente the people may Adoure Thus many and moe Mysteries they haue imagined in one thinge and yet the same as it is confessed no Keye of their Religion Disagréement euermore argueth ignorance S. Augustine saith Si vix aut omnino nunquam inueniri possint causae quas in istis rebus instituendis homines sequuti sunt vbi facultas tribuitur sine vlla dubitatione resecanda existimo If the causes whiche men folowed in diuisinge suche thinges can hardely or neuer be founde I thinke it best when opportunitie and occasion is geuen they be abolisshed and put away without scruple or staggeringe They haue assaied earnestly to prooue this Ceremonie by the warrante of Gods Woorde as if God him selfe had commaunded it Gerardus Lorichius saith Hunc ritum Dauid videtur praeuidisse in Spiritu Dauid seemeth to haue forseene this order in the Sprite And to this purpose he allegeth the Authoritie of Rabbi Iohai whome I maruel M. Harding had forgotten Durandus for the same allegeth the Woordes of Christe Ego si exaltatus fuero à Terra omnia traham ad meipsum If I be once lifted vp from the Earthe I shal drawe al thingès to mee selfe And to spéede the mater the better forewarde Linwoode saithe The Pope hath geuen liberal doale of Pardons And the more to astonne the Simple people Alexander of Hales saithe They haue of them selues inuented and diuised many strange Miracles They haue earnestly and sadly disputed whether the Cuppe shoulde be holden vp open or couered They saye It is a mater of special meede and hable to Confounde Heresies They haue wrested and corrupted the Scriptures and falsified the Rabines for the same M Hardinge also woulde seeme to allege a multitude of Olde Doctours and longe continuance euen from the Apostles time To be shorte they haue holden them for Heretiques and burned them that durst to speake against it Yet nowe in the ende M. Hardinge saithe It is but a smal mater and the reast of their Religion maye welstande without it I woonder he procéedeth not herein with as good courage as in the reast Neither did I sâ—offe hereat as a Lucian as it pleaseth M. Hardinge in his Choler to reporte but reuerently and soberly spake the Truethe euen as in the presence of God It pitied mee to sée Gâ—â—des people so deceiued and that euen by suche as had taken vpon them to be the Fathers and Guiders of the People But O merciful God What Religion maye this be that noman maye touche or truely reporte of it without surmise or suspicion of Scoffinge And where as M. Hardinge as a man somewhat ouermuche subiecte to his Passions saithe further I maye be ashamed to shewe my face emonge learned menne If he meane the learned of his owne side verily it can