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 B. of Sarisburie.

Al Christian Princes are mutche beholden to you, M. Harding: yée make them so like to Polyphemus y^• Giante. after his eies were striken out: that is to saie, to a man mighty in body, and greate in boanes: but starke blinde, and no waie hable to guide him selfe. A King, yée saie, maie not take vpon him, to Iudge, or Pronounce in maters of Religion, bee they neuer so cleare: but onely must hearken, & be ready to execute, what so euer shalbe thought good, and commaunded by your Bishoppes: as if he were onely your Bishoppes man. So saithe your Holy Father Pope Bonifacius. 8. Gladius Materialis exercendus est manu Regum,* 1.1 & Militum: Sed ad nutum, & patien∣tram Sacerdotis: The Material, or Temporal Swerde muste be vsed by the hande of

Kinges,* 1.2 and Souldiers: but at the becke, and sufferance of the Prieste: By which Prieste he meaneth the Pope.

But Dauid saithe, Now, yee Kinges, haue vnderstanding: Be learned, yee, that iudge the Earthe.* 1.3 Good Kinges haue oftentimes refourmed Religion, and haue law∣fully controlled, and corrected, and deposed idle, and wicked Bishoppes: as before, in place conueniente,* 1.4 it is largely proued. The Emperoure Iustinian threateneth, if the Bishop offended in saieing the publique seruice, or in the Ministration of the Sacramentes, that then he him selfe woulde vse his Authoritie ouer him, and see him pounished. Franciscus Zarabella saith, that for any crime notorious, the Em∣perour maie summone the Pope, to appeare before his Maiestie, and maie require him, to yelde a reckening of his Faithe. And yet wil yée saie, The Emperoure is stil the Popes man,* 1.5 and maie iudge nothinge in Causes of Religion without him?

The Kinge, yée saie, is not hable to Iudge, whether an Idole be an Idole, or no, but by the leadinge, and teachinge of the Prieste. So wel yée wishe al Christian Princes were instructed, that thei should not be hable, either to sée, or to speake without you. But, what if you Priestes saie, as it hath often happened, God is an Idole, & an Idole is God?* 1.6 Light is Darkenesse: and Darkenesse is Light? what if they saie, Greate is Diana the Goddesse of Ephesus? What if they condemne the innocente, and saie, as they smometime saide of Christe, Onlesse this man were a malefactoure, wee woulde neuer haue brought him to thy hande? Yet muste the Prince neuerthelesse drawe his Swerde, and strike, when, and whom so euer the Prieste biddeth: and blindely execute his wicked wil?* 1.7 In déede, M. Hardinge, you saie precisely: If the mater de∣creed be Spiritual, and apperteininge to Faithe, the Prince ought to obeie without question, or grudge Likewise againe yée saie, It shalbe yenough for you, to doo, as the Successoures of Peter bid you to doo. Christe nowe requireth of you, not to obeie Peter, and Paule: but to obeie him, that sitteth in theire Chaire: What so euer he saie, True, or false. For this, no doubte, muste be your meaninge.

The Kinge was bound to write out the Booke of the Lavve. This, yée saie, pro∣ueth not the Kinges Superioritie ouer the Priestes. No verily, M. Hardinge: Neither was it alleged by vs to that pourpose. Neuerthelesse, hereby it appeareth, that God woulde haue the Kinge to be learned in his Lavves.

But the Kinge muste receiue the Booke of the Prieste, and of none other: Therefore, saie you, the Prieste is aboue the Kinge. Mée thinketh, M. Hardinge, euen for your credites sake, yée shoulde looke better to your Logique. For what auaileth the de∣liuerie of a Booke,* 1.8 to make the Prieste, either higher, or lower? When the Pope is at his Consecration, the Cardinal, that is his Orderer, deliuereth him a Booke of the Epistles, and Gospelles. And wil ye thereof conclude, that the saide Cardi∣nal is aboue the Pope? Mary, God forebidde.

Goddes meaning,* 1.9 touching this Ceremonie. was this, that the Kinges Booke shoulde he true, and fautlesse. And therefore God commaunded him to take a Copie thereof, out of the Registrie, or Recordes, whiche were thought to be voide of al corruption, and were euermore keapte in the Temple, vnder the Custodie of the Priestes. Paulus Phagius saithe, Euery Priuate man was commaunded to haue one Booke seuerally to him selfe: But the Kinge was commaunded to haue twoo. And, for as mutche as the Kinge was a Publique Persone, therefore God willed him to take his Copie out of the publique Recordes of the Temple.

Your owne Hugo cardinalis saithe,* 1.10 Accipiet exemplar à Sacerdotibus: non à quibussibet, sed à bonis: Vbi nihil fucatum est: nihil corruptum: He shal take his Copie of y^• Priestes: not of euery Prieste, what so euer: but of the good: that in the same Copie there be nothing, neither coloured, nor corrupted.

Al this, M. Hardinge, wil hardely proue your strange Conclusion, that the

Prieste vvas Superioure to the King:* 1.11 It séemeth mutche better to proue the con∣trarie, that the Prieste vvas the Kinges Inferioure, and his Subiecte, and his Clerke of Recordes, as beinge appointed to keepe his Bookes. So S. Augu∣stine saithe,* 1.12 the Ievves this daie kéepe the very true Bookes of the Scriptures: Al be it, not for theire owne vse, but onely for ours. And therefore, he saithe, they be, not our Superiours, but our Seruantes.

Certainely, concerninge the Kinges, and Priestes of the Olde Lavve, one of your owne frendes, whom for many causes yée maie not wel refuse, saithe thus: In Veteri Lege Sacerdotium indignius erat Potestate Regia, & ei Subiectum: In the Olde Lavve the Priestes Office was Inferioure to the Prince,* 1.13 and Subiecte Vn∣to him.

Yée saie, If the Prieste muste geeue the Holy Scriptures to the Kinge, then verily muste he take sutche, as they geeue him: and with sutche meaninge, as they geeue vnto it. Yea, I trowe, though they teare theire roabes againste Christe, as Caiphas did, and crie out, He blasphemeth, yet muste wee by your Iudgemente, euermore seeke to them for the sense, and meaninge of the Scriptures. For this is the grounde, and Fundation of your Diuinitie: The Scripture of God hathe none other sense, but as it shal please the Prieste to geeue vnto it. But S. Chrysostome, speakinge of the same Priestes, and Bishoppes, from whome we haue receiued the selfe same Scri∣ptures, saithe thus:* 1.14 Literae quidem Legis apud illos sunt: Sensus autem apud nos: The Letters, or woordes of the Scriptures are with them: but the true meaninge of them is with vs.

Here you mutche disaduantage your selfe, and, as yée saie, omitte, that we reade, Librum Legis, whereas the Churche readeth, Deuteronomium: for that, as yée saie, it were too longe for you, to enter into that disputation. Therefore, M. Hardinge, we wil patiently abide your leasure, vnt il yée haue founde out the whole mysterie, and cō∣sidered it better. In the meane season, it shal not be good for you, to be ouer ranke with your Commentaries, vntil yée better vnderstande the Texte. Certainely, the wise and learned thinke, that herein yée are mutche deceiued. For, where∣as the Woordes are these, Describet sibi Deuteronomium Legis huius, they thinke, that, Deuteronomium, in this place, is not put for any one certaine seue∣ral Booke of the Fiue Bookes of Moses, as it is otherwise commonly vsed, but ra∣ther for a Copie, or a Draught of the Whole Lavve. And in this sense they saie, that, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is none other, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to saie, a Copie, or a Double.* 1.15 The Italian Translation hathe thus, Esso si scriuera questo Doppio de la Legge. The Frenche Translation hath. Le double. Leo Iudas translateth it thus, Describet sibi Exemplum Legis huius: He shal write out for him selfe a Copie of this Lawe. And, for somme proufe hereof, it is thus written in the Booke of Iosua: Afterwarde Iosua readde out of the woordes of the Lavve, bothe the Blessinges, and the Curses,* 1.16 accordinge to euery thinge, that is written in the Booke of the Lavve. And there was not one woord of al the thinges, that Moses Commaunded, but Josua readde the same before the whole congregation of Israel.

Where we allege the woordes of the Prophete Esai, Kinges shal be thy Fo∣sterers, and Queenes thy Nurces: yée saie, Euery Nurce, or Fosterer, is not aboue him, that is nouri∣shed. A faitheful seruante oftentimes fostereth his Maister. Yet is not he aboue his Maister. So lothe yee are, the Kinge shoulde be Superioure to a Prieste. And thus hanc yée brought about by your handsome Conclusions, that your Priestes be the Maisters, and Kinges theire Seruantes. And therefore it is discretely noted in your Glose, Imperator Romanus est Procurator,* 1.17 siue Defensor Romanae Ecclesiae: The Em∣peroure of Rome is the Stewarde, or Bailife of the Churche of Rome.

Notes

• * 1.1

  De Maior. & Obedien. Vnam Sanctam.
• * 1.2

  The Prince iudgeth in Ecclesiasti∣cal causes.
• * 1.3

  Psalm. 2.
• * 1.4

  Authen. Consti∣tu. 123. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.5

  Fancis. Zarabell. De Schemate, & Concil.
• * 1.6

  Esai 5. Actor. 19. Iohan. 18.
• * 1.7

  M. Hardinge, Pag. 302 a. M. Hardinge. Pag. 192 a. Pag. 192. b.
• * 1.8

  Ceremoniari. Lib. 2. Sectio. 2.
• * 1.9

  Paul. Phagius in Deuter. Cap. 17.
• * 1.10

  Hugo in Deute. Cap. 17.
• * 1.11

  Deutero∣nomie. A copie. A Double.
• * 1.12

  Augusti. Contra Faustum. Lib. 16. Cap. 21. Et in Psal. 58. Et sapè alibi.
• * 1.13

  Iohan. De paris. De potesta. Reg. et Papali. Cap. 5.
• * 1.14

  Chrysosto. in Ge∣nesim. Homil. 9.
• * 1.15

  Questo Dop∣pio. Le Double.
• * 1.16

  Iosua. 8.
• * 1.17

  Dis. 98. Si Impe∣rator. In Glossa.