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.

Ye make your selfe game, M. Hardinge, for that the Preachinge of the Gospel issued first out of Wittenberg, and not from Rome: Notwithstandinge Wit∣tenberg is a noble, and a famous Vniuersitie, so generally frequented out of al

foreine Countreis, and so mutche commended for al kindes of tongues, and liberal knowledge, as not many the like this day in Christendome.

But be it, that Wittenberg were so simple a burrough, as M. Hardinge ima∣gineth. Yet were it not more simple then was the Towne of Nazareth: in whiche poore Towne notwithstandinge, firste appeared the most glorious, and greattest Light of the world. Christian modestie would not disdeigne the Truthe of God in respecte of place. That rather becommethe the Proude lookes of the Scribes, and Phariseis. They despised Christe and his Disciples, and called them Nazarenes, in despite of his Countrie. And there hence, it is likely, first grewe that scorneful question vsed by Nathanael,* 1.1 Nunquid ex Nazareth potest aliquid esse boni? Can any good thinge come from Nazareth, so poore a Towne? So Celsus the Heathen despised the Religion of Christe, bicause it came (not from Rome, or Athens, but) from the Barbarous Iewes.* 1.2 For thus Origen reportethe of him: Dogma Christianuns affirmat à Barbaris cepisse ortum, hoc est, à Iudaeis. He saithe, the Doctorue of the Chri∣stians had his beginninge onely from a Barbarous Nation, that is to say, from the Iewes.

But this is the mighty hande and power of God.* 1.3 He chusethe the weake thinges of the world, to confounde the strong: and the foolishe thinges of the world, to confounde the wise.* 1.4 He ouerthrowethe the greate Goliath with a seely slinge, and blowethe downe Antichriste in al his glorie with the breathe of his mouthe. I thanke thee, O Father, saithe Christe: for that thou haste hid theise thinges frō the wise, and Politique: and haste reueled the same vnto the simple. The Faithe of Christe is not bounde to place. The whole Earthe is the Lordes, and al the ful∣nesse of the same. There is nowe no Distinction of Gréeke, and Barbar••us: Wée are al one in Christe Iesu.

Notwithstanding, the Gospel of Christe that wée professe, neither had his beginninge from that Learned Father Doctour Luther, nor came first from Wit∣tenberg. It is the same Gospel,* 1.5 wherof it is Written by the Prophete, The Lawe shal come out of Sion, and the VVoorde of God out of Jerusalem.

Touchinge your longe tale of Doctour Luthers auarice, and sale of Par∣dounes, I minde not, nor néede not to answeare you. It is a simple stale sclaun∣der. Yet it often seruethe your turne of course, when other thinges beginne to faile. In déede Fréere Tecel the Pardoner made his proclamations vnto the peo∣ple openly in the Churches in this sorte:* 1.6 Although a man had lyen with our Lady the Mother of Christe, and had begotten her with Childe, yet were he hable by the Popes power to Pardonne the faulte. Against this, and other like foule Blasphe∣mies Doctour Luther firste beganne so speake. Nowe whether this occasion were sufficient, or no, let M. Hardinge him selfe bée the Iudge.

Wée graunte, the Princes, and Estates of the world haue nowe laide theire power to assiste the Gospel. Goddes Holy Name therefore be blessed. Howe be it the Gospel came not first from them. It sprange vp, and grewe by them many wheres against theire willes.

Neither is the Gospel therefore the more to be suspected, bicause it hathe entred into Princes Courtes. Daniel was in Kinge Nabuchodonosors Palaice, and taught him to knowe the Liuinge God.* 1.7 S: Paule reioiced, and tooke com∣forte in his bandes, for that there were some euen in Neroes Courte, that began to hearken to the Gospel. And Eusebius saithe, Valeriani Aula erat iam Ecclesia Dei: Valerian the Emperours Courte was now become the Churche of God. Athanasius saithe vnto the Emperour Iouinian, Conueniens est Pio Principi, &c: The Studie and loue of Godly thinges,* 1.8 is very meete for a Godly Prince. For so shal you surely haue your harte euer more in the hande of God. Likewise saithe S. Cyril to the Emperours Theodo∣sius and Valentinian: Ab ea, quae erga Deum est, pietate, Reipub. vestrae status pendet.

The state, and assurance of your Empiere hangethe of your Religion towardes God.

So likewise saithe Sozomenus of the Emperour Arcadius,* 1.9 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Therefore it behouethe Princes to vnderstande the cases of Goddes Reli∣gion, and to receiue Christe with his Gospel into theire Courtes.* 1.10 For God hathe ordeined Kinges, as the Prophete Dauid saithe, to serue the Lorde: and, as Esai saithe, to be Nources vnto his Churche.

If there be occasions of vanities or wickednesse in Princes Courses, yet is there no Courte therein comparable to the Courte of Rome. For there, S. Ber∣nard saithe, Mali proficiunt: boni deficiunt: The wicked waxe: the godly wane.

Ye striue in vaine, M. Hardinge: This Counsel is not of Man: it is of God. Yf Princes with theirs powers could not staie it, mutche lesse can you staye it with vntruthes and fables. The poore beguiled soules, of whom ye speake, are neither so séely,* 1.11 nor so simple, but they are able to espie your folies. The Truthe of God wil stande: Vanitie will falle of it selfe. Remēber the Counsel of Gamaliel: Fight not against the Sprite of God.

Notes

• * 1.1

  Iohan. 1
• * 1.2

  Origen. contra Celsum li. 1.
• * 1.3

  1 Cor. 1.
• * 1.4

  1. Reg. 17. 2. Thess▪ 2 Matthae. 11. Psal. 24. Galat. 3.
• * 1.5

  Mich. 4.
• * 1.6

  Iohā. Sleidanus, lib. 13.
• * 1.7

  Philip. 1.
• * 1.8

  Theod. li. 4. ca. 3. Cyrill. in Epist. ad Theodos. & Valentinian.
• * 1.9

  Sozom. li. 9. ca. 3.
• * 1.10

  Psal. 2. Esaie. 49.
• * 1.11

  Act. 5.