He allegeth Naptkins, Cheastes, Chambers, Mountaines, and Wildernesse:
and for further proufe hath brought Coniectures, Gheasses, Lies, and Fables.
He allegeth abuses, that longe sithence haue beene condemned. He allegeth
Scriptures, Doctours, and Councels, plainely, and directly againste him selfe.
He is learned, and hath reade muche: he is eloquent, and canne vtter muche:
yea he is hable to make nothinge to appeare somewhat, and a little to séeme much.
He hath had good conference with as many, as he thought meete, either within
this Realme, or without. He hath seene, what so euer hath beene written by
Coclaeus, Eckius, Pigghius, Hofmeister, Michael Vaehe, Hosius, Staphylus,
and suche other of that sorte. He hath had fiue whole yeeres and more, to order,
and digeste his Booke. It toucheth him very neere, that any man shoulde be so
bolde to say, They haue defrauded the people of halfe the Sacrament, and yet can allege no∣thinge
for it. He sheweth him selfe muche offended, and therefore spareth not
his familiar termes, Heretiques, Schismatiques, Aduersaries of the Churche, Goddes Enemies,
and suche like. Yet hauinge so muche learninge, so muche eloquence, so much con∣ference,
so muche studie, so muche leasure, beinge so affected, and so offended, yet
hath he not hitherto brought one woorde, either of auncient Councel, or of olde Do∣ctour,
to prooue that thinge that is denied: that is, that the Sacramente vvas
euer Ministred vnto the people in one Kinde, Openly in any
Congregation, or in the open order and vsage of any Churche.
Yet were there Churches then erected: yet were there Priestes and people then:
yet was the holy Ministration then openly vsed in forme, and order: and learned
men to recorde the same. Al this not withstandinge, M. Hardinge hath hitherto
founde nothinge in the open Ministration, in the Congregation and assemblie of
the people, whereby to prooue his Halfe Communion. Wherfore, there is no cause
yet shewed to the contrary, but M. Iuel may say nowe, as he truly before saide in
his Sermon, The vvhole Communion vvas vsed throughout the
vvhole Catholique Churche vnder Bothe Kindes, sixe hundred
yeeres after Christes Ascension, in al Congregations, and
Churches vvithout exception.
But Christe hathe lea••te these maters to the discretion, and determination of the Churche. By
what recorde may that appeare? M. Hardinges woorde is no Charter. Or if it
be true, where did the Churche euer so determine of it, within the compasse of sixe
hundred yeeres? S. Augustine in this case is very reasonable: his woordes be these,
Vbi authoritas deficit, ibi consuetudo Maiorum pro lege tenenda est, Where authoritie
faileth, there the Custome of our Elders muste holde for a Lawe. But hauinge Goddes
Woorde, and Christes Institution, we wante no authoritie.
The authoritie of the Church is greate: I graunte: but the causes, yt moued the Church
of Rome to breake Christes Institution, as the keapinge of the VVine, Beardes, and Palsies,
and suche like, are not greate: Not withstandinge M. Hardinge enlarge them muche,
and cal them Importante, and vveightie causes. The two Councels of Basile
and Constance, where this mater was firste concluded, as they were at the leaste
fourtene hundred yéeres after Christe, and therefore not to be alleged in this case
againste may assertion, so the authoritie of them bothe ••angeth yet in question.
For the Thomistes say, the Councel of Basile came vnlawfully togeather, and
that therefore al their determinations were in vaine. And Pigghius saithe, the
other Councel of Constance concluded againste Nature, againste the Scriptures,
againste Antiquitie, and againste the Faithe of the Churche. These be the twoo
Councels that M. Hardinge woulde haue vs yeelde vnto.