M. Hardinges bare woorde, without Scripture, Councel, Doctoure, or Father, be
taken for the Doctrine of the Churche?
The Emperours woordes are plaine, Wee commaunde al the holy Bishoppes, and
Priestes, to minister the holy Oblation, and the Sacramente of Baptisme, and other Praiers
(not cloasely, or in Silence, as the manner is nowe in the Churche of Rome, but)
with a lowde voice, that may be hearde of the Faithe ful people (not, to testifie M. Har∣dinges
Transubstantiation, whiche then was not knowen, but) that the hartes of
the hearers may thereby bothe the more be humbled to repentance, and also the more be sturred
to glorifie God. If the pronouncinge of these twoo Syllables, Amen, bee proufe
sufficient to warrant Transubstantiation, then may wee easily finde the same
Transubstantiation, not onely in the Sacramente of Christes Bodie, but also in
the Sacramente of Baptisme, and in al other Publique praiers. For in euery
hereof the people was willed, to say, Amen.
Secondely, M. Hardinge saithe, (and he saithe it alone: for noman euer saide it
before him) that the Bishop, and Priest was thus commaunded to speake alowde,
leaste the people should happen to preuente the time, and to answeare, Amen, out
of season, before the Sacramente wers consecrate. And this muste be taken, as a
graue, and a déepe consideration, and meete for the Emperour of the worlde. But,
O the vanities of these vaine Menne. For whereunto shoulde the people answeare,
Amen, that hearde no parte of the Praier? Or how shoulde they Confirme, that
was saide by the Prieste, that knewe not one woorde, what he saide? Certainely it
appeareth not, that the Emperour Iustinian doubted so muche the ouer hasty an∣swearinge
of the people: but rather thought, that, if the Priestes voice were not
hearde, the people shoulde be able to answeare nothinge. For to that ende he alle∣geth
these woordes of S. Paule, How shal the vnlearned man a••sweare, Amen, to thy
thankes geuinge? For he knoweth not, what thou saiest.
Last of al, he saithe, This Constitution of the Emperour Iustinian touched
onely the Gréeke Churche, and perteined nothinge to the Churche of Rome: ad∣dinge
further, That by these Newe Maisters it hath beene, and is otherwise vntruely alleged.
Thus muche M. Hardinge onely of him selfe, without any other further Autho∣ritie,
either Olde, or Newe. Perhappes he woulde haue vs thinke, accordinge to
that Childishe Fable of their forged Donation, that the Emperour Constantinus
had geuen ouer the whole Empiere of the Weaste parte of the worlde vnto the
Pope, and that therefore Iustinian the Emperour had now nothinge to doo in the
Churche of Rome. But Iustinian him selfe, contrary to M. Hardinges Commen∣tarie,
commaundeth his Lawes to be taken as general, and to be keapte vniuer∣sally
throughout the worlde. For thus he writeth, Visum est, praesentem Legem
omni terrarum Orbi ponendam, nullis locorum, vel temporum angustijs coar••andam:
Wee haue thought it good, that this Lawe shoulde generally concerne the whole worlde, to
be restrained by no limites of place, or time. And, makinge an Ordinance for the
Churche, he writeth thus, Et hoc, non solùm in Veteri Roma, vel in hac Regia Ciui∣tate,
sed & in omni terra, vbicunque Christianorum Nomen colitur▪ obtinere sa••cimus.
And this Lawe we wil to take place, not onely in the Olde Citie of Rome, or in this princely
Citie of Constantinople, but also in al the worlde, where the name of Christians is had in Ho∣nour.
Like∣wise Eusebius writeth of Constantinus the Emperours Proclamation
for the keepinge of the Sunnedaie. Vpon that daye he commaunded, not onely the
Greekes, but also al other Nations, that were subiecte to the Empiere of Rome, to reast
from bodily labours. And concerninge suche maters, as specially touched the Citie
of Constantinople, he writeth thus in the same Lawe, that M. Harding hath her••
alleged: VVhat so euer thinges namely concerne the Churche of this Princely Citie of Constantino∣ple,
wee haue comprised the same in a particulare Lawe specially seruinge to that purpose. Yet