A defence of the Apology of the Church of England containing an answer to…A defence of the Apologie of the Churche of Englande conteininge an answeare to…

Here, M. Harding, ye roa•e, and wander without a mark, and reply to that, that was not spoken. I marvel, whereof ye can spin your self such idle talk. For we neither call our Princes the Heads of the Church of Christ: (it was your Fathers invention, and not ours) nor say we, They have Power, either to Excommunicate, or to Bind, or to Loose: nor have we leisure to make such vain Conclusions.

Here, M. Hardinge, yée roa•e, and wander without a marke, and replie to that, that was not spoken. I marueile, whereof yée can spinne your selfe sutch idle talke. For wée neither calle our Princes the Heades of the Churche of Christe: (it was your Fathers inuention, and not ours) nor saie wée, They haue Power, either to Excommunicate, or to Binde, or to Loose: nor haue wée leasure to make sutche vaine Conclusians.

Thus we say, the Prince is put in trust, as well with the First, as with the Second Table of the Law of God: that is to say, as well with Religion, and with Temporal Government: not only to keep, and perform the contents of Both Tables, in his own Person (for so much every private man is bound to do) but also to see, that all others his Subjects, as well Priests, as Laymen, each man in his calling, do duly keep them. This is it, that no Private man is able to do.¹ Therefore S. Augustine saithe, In hoc seruiunt Domino Reges, in quantum sunt Reges, cùm ea faciunt ad seruiendum illi, quae non possunt facere, nisi Reges: Herein Kings serve the Lord, in that they be Kings, when they do those things to serve him, that no man can do, but only Kings. We say not, the Prince is bound to do the Bishops duty: And therefore it is the greater sol•e of your part, M. Harding, to object it so often. Wise men use not so to adventure their words in vain. But thus we say, The Prince to bound to see the Bishops to do their duties.

Thus wée saie, the Prince is put in truste, as wel with the Firste, as with the Seconde Table of the Lavve of God: that is to saie, as wel with Religion, and with Temporal Gouernemente: not onely to kéepe, and perfourme the contentes of Bothe Tables, in his owne Persone (for so mutche euery priuate man is bound to doo) but also to sée, that al others his Subiectes, as wel Priestes, as Laiemenne, eche man in his callinge, doo dewly kéepe them. This is it, that no Priuate man is hable to doo.