A defence of the Apologie of the Churche of Englande conteininge an answeare to a certaine booke lately set foorthe by M. Hardinge, and entituled, A confutation of &c. By Iohn Iewel Bishop of Sarisburie.

The Apologie, Cap. 8. Diuision. 2. & 3.

Yf we be counted Traitours, whiche doo honoure our Princes, which geue them al obedience, as mutche as is due to them by Gods woorde, and doo praie for them: what kinde of men then bee these, whiche haue not onely donne al the thinges before saide, but also allowe the same for specially wel donne? Doo they then either this waie instructe the people, as wee doo, to reuerence theire Magi∣strate? or can thei with honestie appeach vs as seditious personnes, breakers of the common quiete, and despisers of Princes Maiestie?

Truely we neither put of the yoke of obedience from vs, neither doo we disorder Realmes: nor doo we set vp, or pulle downe Kinges: nor doo wee translate gouernementes: nor geeue wee our Kinges poison to drinke: nor yet holde foorth to them our feete to kisse: nor opprobri∣ously triumphe ouer thē: nor leape into theire neckes with our feete.

This rather is our Profession, this is our Doctrine, that euery soule,* 1.1 of what callinge so euer it bee, bee it Monke, bee it Preacher, be it Prophete, be it Apostle, ought to be Subiecte to Kinges and Magistrates: yea, and that the Bishop of Rome him selfe, on∣lesse he wil seeme greater then the Euangelistes, then the Prophetes, or the Apostles, ought bothe to acknoweledge, and to cal the Empe∣rour, his Lorde, and Maister:* 1.2 as the Olde Bishoppes of Rome, who liued in times of more grace, euer did. Our common teachinge also is, that we ought so to obeie Princes, as menne sent of God: and, that who so withstandeth them, withstandeth Goddes ordinance. This is our Doctrine: & this is wel to be seene both in our Bookes, and Preachinges, and also in the manners and modeste behaueour of our people.

M. Hardinge.

The Doctrine of obedience apperteineth specially to subiectes. The Bishop of Rome sittinge by due succession in the chaire of Peter,* 1.3 in spiritual causes can haue no Superiour. In temporal mat∣ters it maie be, that in one age he hath acknowledged the Emperoure, as the Lorde of that prouince, where he liued.‡ 1.4 as before Constantine al the Popes did liue in subiection: and in an other age he maie be Lorde thereof him selfe. Likewise S. Gregorie might cal Mauritius his Lorde, either of cour∣tesie, or of custome: and yet our Holy Father Pius the fourth shal not be bounde to do the like, in* 1.5 con∣sideration that the custome hath longe sence ben discontinewed. Neither did S. Gregorie by that title of honour preiudicate vnto him selfe in any spiritual iurisdiction. For that name notwithstandinge, he gouerned the‡ 1.6 whole Churche, and complained that Maximus was made Bishop of Salonae a Cittie in Illyrico, without his Auctoritie, not regarding that Mauritius the Emperoure was thought to haue willed it so to be donne.* 1.7 And therefore he writeth to Constantia the Empresse, that for as mutche as neither he, nor his depute was made priuie to it, that the thinge had benne donne, whiche neuer was donne before by any of the Princes, that were the Emperours Predecessours.

The B. of Sarisburie.

What néede you to speake so precisely, and so nicely of your Causes Spiritual, M. Harding? Ye knowe, that your Pope hath claimed, and yet claimeth his Soue∣rainetie, not onely in Spiritual Causes, but also in Tēporal: as it shal appeare. He wil saie, ye are an il Proctoure, and doo him wronge, and goe aboute to abridge his right, that wil so lightly exclude that thinge, that he so gréedily wil haue in∣cluded.

You saie, The Pope can haue no Superioure in Spiritual Causes. And yet by the Iudgement of sundrie your Doctours, euen in Causes Spiritual, the Councel is Superioure to the Pope,* 1.8 and maie summone him: and Iudge him: and geeue Sentence againste him: and depose him: As hereafter it shalbe declared more at large. Thus is it noted of pourpose vpon your owne Decrees: Cùm agitur de Fide, tunc Synodus Maior est quàm Papa: When the case is mooued in a mater of Faithe, (that is to saie, in a cause Spiritual) then is the Councel greater then y• Pope.

And your owne Panormitane saithe,* 1.9 as it is alleged before, Papa tenetur con∣fiteri: & in illo actu Sacerdos est Maior illo: The Pope is bound to make his Confes∣sion: and in so dooinge, the Prieste is aboue the Pope. Againe he saithe, Papa non potest cogere Sacerdotem,* 1.10 vt reuelet Cōfessionem: quia in illo actu Sacerdos est Ma∣ior, quàm Papa. Children knowe, that Faithe, and Confession are Spiritual Causes, and not Temporal. Ye sée therefore, M. Hardinge, by the Iudgemente of your owne Doctoures, that the Pope maie haue a Superioure, euen in Spiritual causes.

Nowe let vs weighe the greate force of your Reason. Thus you saie:

The Pope sitteth in Peters Chaire: Ergo, in Spiritual Causes he can haue no Supe∣rioure.

Who taught you thus to piece your Arguments? What Childe, what Sophister woulde so reason? Who euer gaue sutche Power, and Vertue to Peters Chaire?

In Temporal maters, ye saie, it maie be, that in one age the Pope hath ac∣knowledged the Emperoure, as Lorde of that Prouince, where he liued. Gra∣ceously considered. It was the Popes Courtesie, & Humilitie, no doubte: but not his duetie. Now be it, Aaron the Highe Bishop in Israel was contented to sub∣mit him selfe to Moses, and of duetie to calle him Lorde.

Tertullian saith thus,* 1.11 Colimus Imperatorem, vt hominem à Deo secundum, & Solo Deo Minorem. Sic enim Imperator Omnibus Maior est, dum Solo ve∣ro Deo Minor est: Wee honoure the Emperours Maiestie, as a man nexte vnto God. For so is the Emperoure greater then Al menne, while he is leasse then onely the True God.

Origen saithe, Petrus,* 1.12 & Iohannes nihil habebant, quod Caesari redderent. Dixit e∣nim Petrus, Aurum, & Argenium non habeo. Qui hoc non habet, nec Caesari habet quod reddat, nec vnde Sublimioribus Potestatibus subiaceat. Qui verò habet Pecuniā, aut Pos∣sessiones, aut aliquid in hoc saeculo, audiat, Omnis anima Potestatibus Sublimiori∣bus subiaceat: Peter,* 1.13 and Iohn had nothing to geue vnto the Emperoure. For Peter saide, Golde, and Siluer I haue none: whiche who so hath not, hath nothing to geeue to Caesar, not wherein he shoulde be subiecte to the Higher Powers. But who so euer hath, either Monie, or Landes, or any thinge in this worlde, let him heare what S. Paule saith, Let euery soule submit it selfe to the Higher Powers.

And for proufe of the practise hereof,* 1.14 Pope Leo thus submitteth him selfe humbly vnto Levves the Emperoure: Nos, si incomperenter aliquid egimus, & in Subditis iustae Legis tramitem non conseruauimus, vestro admissorum nostrorū cun∣cta volumus emendare iudicio. If wee haue donne any thinge disorderly, and ouer our Subiectes haue not keapte the dewe trade, and course of Lawe, by your Maiesties Iud∣gemente vve vvil redresse al our faultes.

So likewise, long before Pope Leo, Pope Gregorie wrote vnto the Empe∣roure Mauritius:* 1.15 Ecce per me Seruum vltimum suum, & vestrum, respon∣debit Christus: Sacerdotes meos manui tuae commisi, &c. Ego quidem ve∣strae iussioni subiectus, Legem vestrā per diuersas terrarum partes trāsmitti fe∣ci: Behold, thus wil Christe answeare you by me, beinge both his, and your most humble Seruante: I haue committed my Priestes vnto thy hand. As for my parte, I, being subiecte vnto youre Maiesties Commaundemente, haue caused your Order to be proclaimed through diuers partes of the worlde.* 1.16 Againe he saithe, Christus dominari Imperato∣rem, non solùm Militibus, sed etiam Sacerdotibus concessit: Christe hath geuen power vnto the Emperoure, to beare rule, not onely ouer souldiers, but also ouer Priestes.

Againe he saithe,* 1.17 Et Imperatori obedientiam praebui: & pro Deo, quod sensi, minimè tacni: I haue shewed my duetie towardes my Lorde the Emperoure: and tou∣chinge God, I haue not conceled, what I thought. And this is it, that S. Paule saithe, ••et euery soule be subiecte to the Higher Powers. Vpon whiche woordes S. Chry∣sostome

saithe,* 1.18 Etiamsi sis Apostolus, etiamsi Euangelista, etiamsi Propheta, fiue quisquis tādem fueris. Neque enim Pietatem subuertit ista Subiectio: Thoughe thou be an Apostle, though thou be an Euangelist, though thou be a Prophete, or what one so euer els thou be,* 1.19 yet be thou subiecte to the Heigher Powers. For this Subiection is no hinderance to Godlinesse.

But afterwarde the Popes beganne to looke alofte, & bothe to saie them selues, & also to cause others theire parasites to saie,* 1.20 Romanus pontifex supra Reges in Temporalibus: The Bishop of Rome is aboue Kinges, euen in thinges Temporal. Againe, Papa totius orbis obtinet potestatem: The Pope hath the power of al the worlde. Againe, Solus Papa est verus Dominus Temporalium: Onely the Pope is the very true Lorde of Temporal thinges.* 1.21 And againe, Omnis potestes secula∣ris immediatè data est Papae: Al manner Temporal Povver is geuen immediately to the Pope.

Ye saie,* 1.22 Pope Gregorie might cal the Emperoure Mauritius, his Lorde, (not of deutie, but) either of Custome, or of Courtesie. Yet, (saie you further) our holy Fa∣ther Pope Pius the Fourth shal not now be bound to do the like. Here, I beseech you, M. Hardinge, What strange kinde of Spiritual Povver hath Pope Pius nowe g••t∣tē, that was not before in Pope Gregorie? what Learninge? what Vertue? what Woorthinesse? what Holynesse? What good reason cā ye allege, wherefore Christe, and his Apostles, and al other Holy Fathers, and Martyrs shoulde be Subiect•• to the Prince, and onely your late Popes, and Cardinales shoulde stande so frèe?

Ye saie, This Custome hath longe sithence benne discontinewed: And in one age the Pope maie acknowledge the Emperour, as the Lorde of the Land, where he dwelleth: and in an other age he maie be Lorde thereof him selfe. That is to saie, In one age the Pope maie be sub∣iecte to the Emperoure: and in an other age the Emperoure maie be subiecte to the Pope. This is your whole, and onely reason. Thus, wée see, your obedience to∣wardes your Prince goeth not by Goddes VVoorde, but onely by Ages. There∣fore wée maie saie to you, as S. Hilarie sommetime saide to y^• Arian Heretiques, Fides temporum est,* 1.23 non Euangeliorum: Your Faithe passeth by Ages, and not by Gospels. And yet it is written, Veritas Domini manet in Aeternum: The Truth of our Lorde endureth (not for one age, or other, but) for Euer. It were a highe pointe of Learning for an Astronomer skilfully to Prognosticate, betwéene y• Emperour and the Pope, whether of them shoulde be Dominus Anni. How be it, here maie I wel and iustly answeare you with these woordes of S. Bernarde: Omnis anima potestatibus sublimioribus subdita sit.* 1.24 Si omnis, & vestra. Quis vos excepit ab vniuersitate? Si quis tentat Excipere, conatur Decipere. Noli illorum acquiescere consilijs: qui cùm sint Christiani, Christi tamen vel sequi facta, vel obsequi dictis probro ducunt. Ipsi sunt, qui vobis dicere solent, Seruate vestrae Sedis honorem, &c. Estis vos vestro Praedecessore impotentior? Si non crescit per vos, non decrescat per vos Hae illi. At Christus aliter iussit, & gessit. Reddite, inquit, quae sunt Caesaris, Caesari: & que sunt Dei, Deo: Let euery soule be subiecte to y^• Higher Powers. If euery soule, then is your soule subiecte, as wel as others. For (notwithstanding your Di∣gnitie) yet who hath excepted you from this generalitie? He that would excepte you from the Obedience of the Prince, seeketh to deceiue you. Geue no eare to theire Counselles. For, not∣withstandinge they be Christians, yet they thinke it a shame, either to folow Christes deedes, or to obeie Christes Woordes. They vse to saie vnto you, ô sir, mainteine the honoure of your See, &c. Are not you so good, as youre Predecessoure? If your See be not auaunced by you, yet let it not be abased by you. Thus saie they. But Christe hath bothe taught, and wrought far otherwise. For he saithe, Geeue to Caesar, that belongeth to Caesar: and geeue to God, that belongeth to God.

Likewise he saithe againe vnto Pope Eugenius,* 1.25 A te tamen Mosiste, vel potiùs Mors ista non coepit? vtinam in te desinat. Vides omnem Ecclesiasti∣cum zelum feruere sola pro Dignitate tuenda?* 1.26 Honori totum datur: Sanctita∣ti nihil, vel parum. Si, causa requirente, paulò submissiùs agere, ac socialiùs te habere teniaueris, Absit, inquiunt: Non decet: Tempori non congruit: Maiestati non conuenit: Quam geras personam attendito: But ye wil saie, this Manner, or rather, this Deathe, beganne not of you: Woulde God it mighte ende in you. Doo ye not see, that al your Ecclesiastical zele, and care standeth onely in mainteinance of Honoure? Vpon Honoure al togeather is bestowed: vpon Holinesse, either nothinge, or very litle. If, vpon occasion, ye woulde sommewhat submit your selfe, and deale familiarely, O, doo not so, saie they: It is not meete: It is not agreeable to the time: It is not conuenient for your Maiestie: Consider vvel, vvhat state ye beare. Sutche good Lessons yée haue, where with to nourture, and to traine the Pope. And if he happen of him selfe to be a foole, by sutche schoolinge yée are hable to make him madde.

But Gregorie,* 1.27 ye saie, beinge Pope, gouerned the whole Churche of God. For he complaineth, that Maximus was made Bishop of Salonae in Illyrico without his allowance. This Au∣thoritie is answered in my Former Replie. But how holdeth this Argument, M. Hardinge? Gregorie complaineth, that Maximus vvas made Bishop of Salonae in Illyrico vvithout his allovvance: Ergo, Gregorie ruled the vvhole Churche?

What Schole wil allowe you sutche Conclusions? It is knowen, that in the Nicene Councel the charge of the whole Churche was committed to thrée Prin∣cipal Patriarkes, whereof the Patriarke of Rome was the Firste: the Seconde of Alexandria: the Thirde of Antioche. And eche of these thrée was limited se∣uerally to his owne peculiare portion.* 1.28 Nilus a Greeke Writer saithe, Cùm aliae Regiones assignatae sint Romano, aliae Alexandrino, aliae Constantinopolitano, non magis hi sub illo sunt, quam ille sub hisce: For ás mutche as certaine Countries are limited to the Bishop of Rome: certaine to the Bishop of Alexandria: and certaine to the Bishop of Constantinople, they are novv no more vnder him, then he vn∣der them.

As for the Churches of Illyricum, they were specially appointed to the Bi∣shop of Rome, as it appeareth by the Epistle of Pope Damasus, written to the Bishoppes of Illyricum:* 1.29 Par est omnes, qui sunt in Orbe Romano, Magistros con∣sentire: It is meete, that al the Teachers, that be within the Romaine Prouince, agree to∣geather. So saithe Athanasius,* 1.30 Roma est Metropolis Romanae Ditionis: Rome is the Mother Churche (not of the whole worlde, but) of the Prouince of Rome. Nicephorus saithe, Iustinianus decreuit, vt Iustiniana Prima ha∣beret locum Sedis Apostolicae Romae: vt{que} esset Caput sibi ipsi cum plena po∣testate:* 1.31 Iustinianus the Emperoure appointed, that the Cittie called Iustiniatia Pri∣ma shoulde haue the place of the Apostolique See of Rome: and that with ful power it should be Head vnto it selfe. Neither durste your forged, and countrefeite Anacletus, to claime the Iurisdiction of al the whole worlde, but onely a portion of the same. For thus he saithe,* 1.32 Omnes Episcopi, qui huius Apostolicae Sedis ordinationi sub∣iacent: Al Bishoppes (not through the worlde, but) that are Subiecte to the ordination of this Apostolique See of Rome. So likewise S. Gregorie in his complainte vnto the Empresse, touchinge this same Maximus, y^e Bishop of Salonae, speaketh not of al the Bishoppes, that were throughout the whole Churche of God, but onely of sutche Bishoppes, as were limited vnto his particulare charge. For thus he ma∣keth his complainte,* 1.33 Si Episcopi mei me despiciant &c. If mine owne Bishoppes (lieinge within mine owne peculiare Iurisdiction) shal despice me.

Therefore your Diuinitie wanted Logique, M. Hardinge, when ye framed

your Argument in this sorte, Gregorie complained of Maximus &c. Ergo, Gregorie gouerned the vvhole Churche.

Notes

• * 1.1

  Chryso. in 13. ca. ad Romanos.
• * 1.2

  Gregor. saepè in Epist.
• * 1.3

  Vntruthe Ma∣nifeste, as it shal appeare.
• ‡ 1.4

  Vntruthe en∣closed: For they vvere subiecte likevvise after∣vvarde.
• * 1.5

  O Graue Considera∣tion.
• ‡ 1.6

  Vntruthe eui∣dente vnto a childe.
• * 1.7

  Lib. 4. Epi∣stol. 34.
• * 1.8

  Concil. Constant. Concil. Basilien. Dist. 19. Anasta∣sius. In Glossa.
• * 1.9

  The Pope inferioure to the Prince.
• * 1.10

  Extra De ••oe∣niten. & Re∣miss. Omnis v∣triusque. Abb.
• * 1.11

  Exod 32. Tertullian. ad Scapulam.
• * 1.12

  Origen. ad Ro∣man. Ca. 13. li. 9.
• * 1.13

  Actor. 3.
• * 1.14

  2. q. 7. Nos si.
• * 1.15

  Gregor. Lib. 3. Epis. 61. ad Mau•• ritium Impera.
• * 1.16

  Gregor. Lib. 3. Epist 64.
• * 1.17

  Grego. ad Mau∣rittum Impera.
• * 1.18

  The Pope inferioure to the Em∣peroure.
• * 1.19

  Chrysost. ad Ro∣man. Homil. 23.
• * 1.20

  Iohan. Maior. 4. Sent. q. 2. dist. 20. Sex. Lib. 3. Ti. 16 in Glossa.
• * 1.21

  Iohan. De Pari∣sijs, de potestate Papae.
• * 1.22

  Heruaeus de po∣testa. Pap. ca. 19.
• * 1.23

  Hilarius ad Constantium Impera. Psal. 116.
• * 1.24

  Bernar. Epist. 42. ad Archiepisco. Senonens.
• * 1.25

  The Pope Limited to a parte.
• * 1.26

  Bernar. De Con∣sideratione, li. 4.
• * 1.27

  Gregor. Lib. 4. Epist. 34. Artic. 4. Diu. 25.
• * 1.28

  Nilus De Pri∣matu Roma. Pon.
• * 1.29

  Sozomen. Lib. 6. Cap 23.
• * 1.30

  Athanas ad So∣litariam vitam agentes.
• * 1.31

  Nicephor. Lib. 17. Cap. 28.
• * 1.32

  Anaclet. Epist. 3. Dist. 93. Iuxta Sanctorum.
• * 1.33

  Gregor. Lib. 4. Epist. 34.