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.

Nowe, M. Hardinge, yée huddle vp hastily your poore Argumentes in heapes togeather. One, or twoo of them onely I minde to touche: The reste are not woorth the sturringe. Firste yée saie, The Popes Power is of God, The Princes Power is onely of Man. The one Supernatural, the other Natural. In sutche sorte your Pope Nicolas ad∣ourneth, & magnifieth his owne Chaire. For thus he saith with a ioily courrage: Illud Verbum, quo constructum est Coelum, & Terra, quo deni{que} omnia ficta sunt Elementa, Romanam fundauit Ecclesiam: The Woorde of God, whereby Hea∣uen, and Earthe was made, and whereby al the Elementes were fashioned, the same Woorde founded the Churche of Rome. As if the Churche of Rome, and other Churches, were not al of one Fundation. An other of your Popes Reteiners saithe, Papatus est Summa Virtus Creata:* 1.1 The Popedome is the Highest Vertue, or Power, that euer God made: that is to saie, the Popedome is aboue Angels, Archangels, Thrones, Dominations, and al the Povvers, in, vnder, or aboue the Heauens.

An other saithe, euen as you saie, and, as I haue partely saide before: Rex per Hominem fit: Sacerdos autem proximè nascitur ex Deo ipso: Quantùm Deus praestat Sacerdoti,* 1.2 tantùm Sacerdos praestat Regi: The Kinge is made by Man: But the Prieste is immediately begotten of God. As mutche as God excelleth the Prieste, so mutche the Prieste excelleth the Kinge.

And, notwithstandinge al this Supernatural Povver be as wel in the Simplest Prieste,* 1.3 as in the Pope, yet an other of your Doctours saithe, Papa eligitur secun∣dum Ius Diuinum: alij verò Episcopi, secundum Ius Humanum: The Pope is cho∣sen by the Lavve of God: But other Bishoppes are chosen by the Lawe of Man. Thus yee thinke no coloure too deere, to painte oute the Popes face, and to make it faire and glorious.

But the Princes Power, yee saie, is Temporal, and Natural, and onely from beneathe, and onely of Man: and therefore can be no greatter, then Man maie geeue him. This is youre Louanian Diuinitie, M. Hardinge: So highely yée esteeme the Dignitie, & Maie∣stie of the Prince.* 1.4 But God him selfe saithe, Per me Reges regnant: Kinges rule by me (and not by Man). S. Paule saithe, Non est Potestas, nisi à Deo: There is no Povver, or Princehoode, but from God. Likewise Christe him selfe said vnto Pilate,* 1.5 Thou couldest haue no Power ouer me, onlesse it were geuen thee (not from man, but) from aboue. To like pourpose the Emperoure Iustinian saith, Maxima in omnibus sunt Dona Dei,* 1.6 à Superna collata Clementia, Sacerdotium, & Im∣perium &c. Ex vno codemqúe Principio vtraque procedentia Humanam exornant vi∣tam: Priestehoode, and Princehoode be in al thinges the greattest giftes of God, geuen vnto vs from the Mercie aboue. These two floweinge (not the one onely from Man, & the o∣ther from God, but) bothe from one Original, doo adourne and bewtifie the Life of Man. Vpon whiche woordes it is noted in your Glose, Idem Principium habent, & pa∣rum differunt:* 1.7 Priestehoode, and Princehoode haue one Original, and smal diffe∣rence. He saithe not, as you saie, The oddes bitwéene these twoo is so greate, as is bitweene Natural, and Supernatural: bitweene Heauen, & Earthe: or, bitweene God, and Man: But he saithe plainely, Priestehoode, and Princehoode haue one Original, and little oddes, and smal difference. And therefore an other of your Doctours saithe, Supponunt, quòd Potestas Regalis sit Corporalis, & non Spiritualis:* 1.8 & quòd habeat Curam Corporum, & non Animarum: quod fal∣sum est: They imagine, that the Princes Povver is onely Bodily, and not Ghoste∣ly: and, that the Prince hath the Charge of mennes Bodies, but none of their Soules: But this is starke false.

And whereas you so highly extolle your Popes Vniuersal Povver, as if it were Supernatural, and Heauenly, and came onely from God, An other of your Do∣ctours saithe,* 1.9 Ea, quae sunt Iurisdictionis Papae, non sunt supra Naturam, & Con∣ditionem negotij, nec supra Conditionem hominum. Quia non est supra conditio∣nem hominis, quòd homines praesint hominibus. Imò naturale est quodammodò: Sutche thinges, as belonge to the Popes Iurisdiction, are not aboue Nature, nor aboue the Condition of the thinge it selfe, nor aboue the Capacitie of a Man. For it is not aboue the Nature of a Man, for Man to rule ouer Menne. Naie rather, in a sorte, it is Natural. Nowe, M. Hardinge, if the Princes Povver be from God, as wel, as the Popes: If the Popes Povver concerninge Iurisdiction, be Natural, as wel as the Princes: If they flowe bothe from one Original: If they haue so smal difference, what meante you then, by these odious Comparisons, so highly, and so ambitiously to auance the one, & so disdeignefully, and scornefully to abase the other? Touchinge the Princes Povver, wée are certainely assured by Goddes Holy VVoorde, It is from God. As for the Popes Infinite, and Vniuersal Povver, throughout the whole Scriptures, from the Genesis vnto the Apocalyps, onlesse it be the Povver of Darkenesse, yee can finde nothinge.

Yée saie, Kinges haue euermore benne Anointed, and Blessed by Bishoppes. This is an other fowle Vntruthe. For you might easily haue knowen, y^e Christian Kinges in olde times were neuer Anointed.* 1.10 Your owne Doctoure saith, In Nouo Testamento non legimus, quòd Sacerdotes debeant inungere Reges: Nec etiam nunc obseruatur in omnibus Regibus Christianis: vt patet in Regibus Hispaniae: Wee reade not in the Newe Testamente, that Priestes, or Bishoppes ought to anointe Kinges. Neither is that order at this daie vsed emongest al Kinges, that be Christened: as it appeareth by the Kinges of Spaine. Againe yee saie, and that yée bringe in, as a special good Argu∣mente of your side, The Emperoure kneeleth to the Prieste for Absolution: Ergo, The Em∣peroure is not the Heade of the Churche. Howe maie a man answeare sutche Folies, better then with the like Folie? The Pope him selfe, by your owne Decrees, is bounde to

Confesse his Sinnes, and kneeleth to a Simple Prieste for Absolution. For your Canoni∣stes saie, Papa tenetur Confiteri peccata sua vni Sacerdoti: Et Simplex Sacerdos potest illum Ligare, & Absoluere: The Pope is bounde to confesse his Sinnes to somme one Prieste: and a Simple Prieste maie bothe Binde him, and Absolue him. Ergo, by your owne Conclusion, The Pope is not Heade of the Churche. Sutche a hande∣some proctoure the Pope hathe gotten to promote his Cause.

With sutche prety stuffe, M. Hardinge, yee thinke to ouerrenne, and to con∣quere the worlde.

Notes

• * 1.1

  Iohan. De Pari∣sijs, De Potesta. Regia. & Pa∣pali.
• * 1.2

  Stanislaus Ori∣chouius in Chi∣maera. Fo. 97, & 99.
• * 1.3

  Petrus De Palu∣de De Potestate Curator. Arti. 6.
• * 1.4

  Prouerb. 8. Rom. 13.
• * 1.5

  Iohan. 19.
• * 1.6

  Authen. Colla. 1. Quomodo opor∣teat Episcopos. Maxima.
• * 1.7

  Glosa, In ver∣bum, Vtra{que}.
• * 1.8

  Heruaeus, De Po∣testa. Papae. Ca. ••5.
• * 1.9

  Iohan. De Pari∣sijs, De Potesta. Regia, & Pa∣pali.
• * 1.10

  Heruaeus, De Po∣testae. Papae. Ca. 18.