at the other I will not denie but he may be more edisyed at the simple reading than at the Sermon vnlesse it be in this and such like case I knowe not howe it may be true that M. Doctor sayth And indeede it is as much to say that it may be that the meanes that God hath ordeyned to be the fittest and meetest to call men to saluation is not the fittest and meetest meanes which a man shoulde not once so much as thinke of without trembling and shaking euery ioynt of him Io. Whitgifte As absurde as it is Musculus doth affirme it in his common places titu de Lectio sacrae script And as his saying I report it in mine answere beléeuing it to be moste true And therefore if your malice had not béene wholy bent agaynst me you should haue ascribed this absurditie to him or at least haue deuided it betwixt vs and so my backe should haue béene somwhat eased of the burden of absurdityas wherewith you would so gladly ouercharge me God worketh by reading the Scriptures as well as he doth by preaching and God vseth reading as a meanes aswell as preaching vseth that also as a meanes to call men to saluation Read Augustine lib. con 8. cap. 12. and you shall sée that God vsed reading as a meanes to conuert him And surely I maruell that you professing the Gospell can without trembling and shaking speake so basely of reading the worde of God being a thing so precious and so singular a meanes of our saluation but for the thing it selfe I referre it to the iudgement Reading somtune preuayleth more than preaching of those that haue not drunke so déepely of the cuppe of contention as you haue whither it may not sometymes so happen Or whither they whiche are quietly affected may not receyue more edifying by the simple reading of the Sciptures which they vnderstande than by the Sermons of diuerse contentious preachers whose hote and bitter inuectiues which sauour more of malice than of loue of contention than of peace the frute of the Gospell may bréede in the heartes of those that are studious of peace and quietly minded some suspition of the truth of their doctrine Or lastly whither some misdoubting the truth of the doctrine of the preachers of the Gospell and conceyuing a preindicate opinion agaynst them as diuerse Papistes doe may not be more edifyed by diligent reading of the Scriptures of whose authoritie they doe not doubt than by hearing of the Preacher whose wordes they doe eyther mistrust or not regarde by reason of theyr preiudicate opinion agaynst all Preachers and in the ende perceyuing by reading of the Scriptures the truth of their doctrine may bée thereby established which were not by the Sermons once mooued And for this cause Christ sayde Iohn 5. Searche the Iohn 5. Scriptures c. That Reading is Preaching Chap. 2. the. 1. Diuision T. C. Pag. 127. Lin. 13. And nowe I thinke by this tyme M. Doctor knoweth his answere to his seconde question which is whether reading be not preaching ▪ And if this be not sufficient that I haue sayde I woulde aske gladly of him (*) A mere cauil whether all Readers be Preachers and whether whosoeuer readeth preacheth for if it be true which he sayth that reading is preaching then that is lykewise true that all those which reade preache and so a childe of 4. or 5. yeares olde is able to preach bycause he is able to reade Io. Whitgifte I know an answere in déede such as it is but it is much more fit for a Papist or Atheist than for a professor of the Gospell If preaching be taken generally for euerie How reading is preaching kinde of instructing or teaching by the worde of God as it is ad Rom. 10. then is reading preaching But if it be taken in the vsuall signification for him that interpreteth the Scripture teacheth and exhorteth in the Congregation by discoursing vpon the scriptures and applying them as occasion serueth then it is not so and yet no lesse profitable to edifying to such as vnderstande that which is read than preaching To reade the Scriptures is not to preach or teache in respect of him that readeth but in the respect of Gods spirite whiche thereby worketh knowledge in the heart of the Reader or Hearer For we must thinke it to be true that Cyprian sayth VVhen we reade the Scripture God speaketh vnto vs and in this sense a childe that can read may preach that is God by his worde read of a childe may and doth oftentimes teach vs. And hereof we haue God be thanked many examples in Englande of those which béeing not able to reade themselues by the meanes of their children reading to them at home receyue instruction and edifying And if you had béene disposed to haue called to remembrance that which you say you haue so diligently read in M. Foxe you might haue knowne that diuerse in the beginning came to the light of the Gospell onely by reading and hearing the newe Testament in English read which I am sure you will confesse to haue bene to them a preaching and instruction Chap. 2. the. 2. Diuision Admonition By the worde of God it is an office of preaching they make it an office of reading Ansvvere to the Admonition Pag. 159. Sect. 1. But where doth the booke make the ministerie an office of reading onely Or what contrarietie is there betwixt reading and preaching Nay what difference is there betwixt them If a man A written sermon is preaching shoulde write his Sermon and reade it in the booke to his flocke doth he not preach Is there no Sermons but such as be sayde without booke I thinke to preache the Gospell is to teache and instruct the people in fayth and good maners be it by wryting reading or speaking without booke and I am sure the spirite of God doth worke as effectually by the one of these wayes as it doth by the other Did not Saint Paule preache to the Romaines when he writte to them Was not the reading of Deuteronomie to the people a preaching 2. Reg. 23. Will you so scornefully and so contemptuously speake of the reading of Scripture beeing a thing so frutefull and necessarie T. C. Pag. 127. Lin. 18. And least he shoulde seeme to be thus euill aduised without some reason in the. 159. Page he asketh whether if a man wryte his Sermon and after reade it in the booke that reading be preaching Here is hard shift what if I graunted that it is preaching yet I denie that therefore he that readeth an other mannes Sermon preacheth and further I say that if there be any such as beeing able to preache for his knowledge yet for fault eyther of vtterance or memorie can not doe it but by reading that whiche hee hath written It is not conuenient that hee shoulde bee a Minister in the Churche For Saint Paule doth not require onely that the 1. 〈◊〉 3. Bishoppe
so notable a peece of vvork consisteth of tvvo false principles and rotten pillers vvhereof the one is that vvee must of necessitie haue the same kynde of gouernment that vvas in the Apostles tyme and is expressed in the scriptures and no other the other is that vve may not in any vvise or in any consideratiō reteyne in the Church any thing that hath bin abused vnder the Pope if these tvvo postes be vveake yea rotten as I haue proued them to be in this my Defense then must the building of necessitie fall Touching the first it is to be vnderstanded that there is a double gouernment of the Church the one spirituall the other externall Christ onlie and none other by the operation of his spirite and directiō of his vvord spiritually gouerneth his Church and reignyng in the conscienees of the faithfull guydeth their myndes in all matters of deuotion faith and holynesse and this is the spirituall kingdome of Christ so much spoken of in the scriptures and speciallie in the Prophets of this kynde of gouernment I meane not The externall gouernment hath both a substance and a matter about vvhich it is occupied and also a forme to atteyne the same consisting in certaine offices and functions and in the names and titles of them the substance and matter of gouernment must in deede be takē out of the vvord of God and cōsisteth in these pointes that the vvorde be trulie taught the sacramentes rightlie administred vertue furthered vice repressed and the Church kept in quietnes and order The offices in the Church vvhereby this gouernment is vvrought be not namely and particularelie expressed in the scriptures but in some pointes left to the discretion and libertie of the Church to be disposed according to the state of tymes places persons as I haue further declared in my Ansvvere and Defense follovving Of the secōd principle I haue also spoken at large there so that I shall not neede to trouble the Reader any further in these matters The proofes that T. C. vseth in this his Replie are grounded onlie vpō vntrue allegations and interpretations of the scriptures vaine and childishe reasons falsifying the authorities of Doctors other vvriters vntrulie ascribing that vnto them vvhich they vvrote not as shall be euidētlie declared in this Defense by the grace of God and surelie I haue not redde many bookes vvherein so many grosse vntruthes are to be found or vvherein there is so manye manifest argumentes vttered to proue the ignoraunce of the author and lacke of reading auncient and learned vvryters Touching his manner of vvriting I shal not neede to say much for any mā of iudgemēt that readeth his book may easilie perceiue vvith vvhat hautines of mynde vvhat contempt disdayne of others in vvhat sclaundrous and opprobrious manner it is vvritten hovve oft doth he repeate M. Doctor in contēpt either of the degree or of the person 370. times is the leaste vvhat other speaches of disdaine and reproche doth he vtter but I do nothing at all maruayle at it for I consider it hath bene the vsuall practise of sectaries and disquieters of Aug. lib. 1. contra Donatist the Church It is true that S. Augustine sayeth lib. 1. contra Donatist cap. 11. Nulli schismata facerent si fraterno odio non excaecarentur None would make schismes if they were not blinded with hatred of their brethren And againe An non est in schismate odium fraternum quis hoc dixerit cum origo pertinacia schismatis nulla sit alia nisi odium fraternum Is there not hatred of brethren in schismes who would saye so seeing that the beginning and continuaunce of schisme proceedeth from no other cause than from hatred of our brethren I must therefore saye vvith M. Zuinglius Scio quibus conuitijs quantis furoribus illorum Lib. de Baptis hic me exponam I knowe to what reproches and to howe greate rages of theirs I make my self subiect And I vvill conclude vvith him Quamuis miris conuitijs nos perstringere Eodem nouis quotidie clamoribus morderenō des a ̄t c. Although they maruelouselie slaūder vs and daylye with newe clamors reuile and backbite vs yet will I neuer leaue of the defense of the truth before their contumacie be made knowne to all men VVho so peruseth such learned authors as had greate experience of the lyke kynde of men he shall finde that their especiall grace both in speaking and vvriting hath bene in bitter inuectiues against other vvhom they haue enuyed and hated for some speciall causes M. Zuinglius in an Epistle that he vvriteth before his book de Baptismo speaking of the Anabaptistes sayeth thus Hyp critica illorum humilitas illis fatis nota perspecta est qui cum his aliquando sermones contulerunt quà m scilicet sit illorum oratio omni felle amarulentior Their hypocriticall humilitie is verie well knowne to those which haue had cōference with them how that their talk is more bitter than gaule And in his booke de Baptismo he earnestlie protesteth that he neuer found any thing in them quà m saturninam quandam melan holicam ingeniorum contumaciam c. and in his book against Baltasar he sayth that by dispraysing and reuyling others they seeke to wynne credite vnto them selues How this qualitie agreeth vvith some of our men and especiallie vvith the author of this Replie I am content that other men iudge If I my selfe haue in vvryting and in this Defense spoken something more sharpelie it must be imputed to myne infirmitie and yet am I therevnto greatelie prouoked but herein as in manye other matters I submit my selfe to the iudgement of those that haue authoritie to iudge and of those that be learned for I am content still to make this the foote of my song Errare possum haereticus esse nolo To those that be in authoritie I onlie speake as M. Zuinglius did to the magistrates in his time vpon the like occasion Quòd si hoc cuiuis hominū impunè facere licebit In Ecclesiast vt quae priuato suae rationis consilio adinuenit in vulgus spergat inconsulta imò resistente etiam vniuersa totius ecclesiae authoritate breui plus errorum quà m fidelium Christianorum in ecclesia erit cernere If it be lawful for euery man to publish abroade among the people those thinges which he hath deuised of his owne heade before he hath consulted with the church nay against the authoritie of the whole church in short time we shall see moe errors in the church than there be faithfull men and Christians And againe Si enim boc permittamus vt capitosus quisque Lib. de Baptis malè feriatus bomo mox vt nouum aliquid insolens animo suo concepit c. If we suffer euery hedie and braynelesse fellowe so sone as he hath cōceyued any new thing in his mynd to publish
authoritie to take héede of them Let men apply them as they sée cause and haue experience there can be no hurte in that it shall make them the more circumspect and arme them agaynst the hypocriste of diuers Howe the authors of both the Admonitions do agree with the Anabaptistes in these forenamed practises I haue declared in my answere to your Reply You falsifie my wordes when you affyrme that I say they agree wyth the Anabaptists in all the forenamed practises and qualities for I haue not this vniuersall signe all if they agrée with them in many they are to be suspected I thinke the Anabaptistes themselues as they haue diuers and seuerall opinions in doctrine so had they also sundrie qualities concerning lyfe and conuersation and yet some there are which be common to them all I know that all the estates and orders of this Realitie hate Anabaptisme I require not your promyse for that matter which you offer vnto me Satis pro imperio I know their detestation of that heresie and therefore I am holde to open these practises qualities vnto them least they may by some mens hypocrisie and close dealing be deceiued My words and writings be publike my speaches plaine and therefore if I sting it is openly inoughe The priuie hissers and stingers he those that secretelye smyte theyr neighbour and hisse at them in their absence at tables and in corners and sting them behinde their backes whē they are not present to answere for themselues Such adders and Scorpions swarme among you Io. Whitgifte An exhortation c. Pag. 5. Sect. 6. Moreouer it may please you to consider the conditions practises of the Donatists who deuided them selues frō the congregation Donatistes and had their peculiar Churches or rather conuenticles in Africa They taughte also that all other Churches were spotted and impure bycause of their Ministers Finally that there ought to be no compulsion vsed in matters of Religion and fayth and that none should be punished for their conscience T. C. Page 7. Sect. 4. Nowe you carie vs from the Anabaptistes in Europe to the Donatistes in Affricke and you will paynte vs wyth their colours but you want the oyle of truth or 〈◊〉 of truth to cause your colours to cleaue and to endure The Lorde be praysed that your breath although it be 〈◊〉 anke yet it is not so strong y t it is able eyther to turne vs or chaunge vs into what formes it pleaseth you I shall desire the reader to loke Theodoret lib. 4. de fabulis Haereticorum Augustin ad quod-uult-Deum and in his firste and second bookes agaynst 〈◊〉 Letters where he shall fynde of these heretikes that by comparing them wyth these to whome M. Doctor lyk eth them the smoke of this accusation mighte the better appeare For these sclaunders are not worthe th answering To this diuision from the Churches and to your supposed conuenticles I haue answered They taught that there were no true Churches but in Affrica we teache nothing lesse than that there is no true Churche but in Englande If the Churches be considered in the partes whether Minister or people there is none pure and vnspotted and this is the faythe of the true Churche and not of the Donatistes if it be considered in the whole and generall gouernment and outwarde pollicie of it it may be pure and vnspotted for any thing I knowe if men would laboure to purge it The Donatists vaunted themselues to be exempted from sinn and what lykelyhoode is there betwene any assertion of the authors of the Admonition and this fansie of the Donatistes To the last poynt of no compulsion to be vsed in matters of Religion denying it to be true I referre the further answere to an other place Io. Whitgifte This that I haue set downe of the Donatistes is all true neyther can you disproue one word of it I write so much of their practises as he correspondent to the doings The admonitors compared with the Donatistes of the Authors of the Admonition The Donatistes deuided th mselues from the co gregation and had peculiar Churches or rather conuenticles in Affrica These also deuide themselues from the Churche And although they tye not the Churche of Christ to any one corner yet haue they their seuerall Churches and secrete meetings The 〈◊〉 made thys their excuse why they departed from other Churches bycause they were not pure and vnspotted and their ministers of euill life These men for the lyke causes separat themselues from the Churche also The Donatistes woulde haue no 〈◊〉 vsed in 〈◊〉 of Religion and fayth These men in effecte be lykewise mynded for they woulde haue no 〈◊〉 punishement vsed which may appeare y that which is written in the second 〈◊〉 fol. 57. where they saye that it 〈◊〉 not to make any lawes 〈◊〉 m ere 〈◊〉 bycause the gouernment of the Second Admoni fol. 57. Churche is 〈◊〉 per 〈◊〉 the worde and fol. 56. and in 〈◊〉 plates else they speake to the lyke purpose whereof occasion will be g uen hereafter better to consider Augustine in his 〈◊〉 de haeresibus ad quod-vult 〈◊〉 heweth that some of the Donatistes Aug. de baeresib ad quod-vult were also Arians but not all 〈◊〉 some of them were Circumcellions of which secte 〈◊〉 〈◊〉 in the place by you cyted But what is all 〈◊〉 to ▪ Lib. 4 de fab Haeret. the 〈◊〉 speake ot of their opinions nor of all theyr conditions but of such onely wherein these that separate them selues in oure dayes séeme to agrée wyth them Similia as you knowe agrée not in all poyntes it is sufficient if they doe in those things in quibus 〈◊〉 Neyther doe I anye otherwyse reporte of them than M. Caluine him selfe doth in his booke against the Anabaptistes and Augustine with others that write of them Surely neyther in the whole nor in parte can the Churche be vnspotted in this world no not in the outwarde pollicie and gouernment of it neyther doe I thinke that you are able to shewe any examples of suche Puritie we haue to the contrarie euen in the Apostolicall Churches in the Apostles tyme as the Churche of Corinth and of the Galatians Maister Caluine in hys booke aduersus Anabaptistas is directly against you and in déede I thinke that you are not able to shewe one learned writer of your opinion in this poynt Io. Whitgifte An exhortation c. Pag. 5. Sect. 7. To conclude these men flatly ioyne with the Papistes and by the selfe same assertions bende their force against this Churche of Englande T C. Pag. 7. Sect. vlt. Salomon sayth that the beginnyng of the ordes of an vnwise man is folyshnesse b t the Ecclef 10. ver 13. latter ende of them is mere madnesse euen so it 〈◊〉 oute by you for whilest you suffer your selfe to be caryed headlong of your affections you hurle you knowe not what nor at whome whatsoeuer commeth firste to
Euery one that consenteth to Orders and subscribeth vnto them dothe not therefore make them Wherefore they maye properly be sayde to be made by the Apostles and Elders onely thoughe the people allowed well of them and consented to them And therefore sayth M. Caluine the modestie of the people Cal. in 15. Act. herein dothe appeare that after they had committed the decidyng of the controuersies to the Apostles and other Doctours they were also contente to subscribe to their decree Whether there be any suche manner of speache or no in the Romayne stories it is not materiall neyther is there any thing here spoken whyche proueth that thys is suche a manner of speache wherefore it muste remayne as proper and literally true vntill there be stronger reasons brought to proue as playnely that the people ordeyned ministers as it is here written that Paule and Barnabas did Chap. 4. the thirde Diuision Ansvvere to the Admonition Pag. 43. Lin. 8. And the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although it signifie to elect by putting vp of handes yet it is the common opinion almoste of all Ecclesiasticall writers that this worde in Scripture is vsed for the solemne maner of ordering ministers by the imposition of hands T. C. Pag. 29. Sect. 6. Pag. 30. Sect. 1. 2. 3. 4. And I maruayle with what conscience he coulde answere so in this place especially where it is forthwith added that they ordeyned them by the suffrages and voyces of the Church But you say that the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the common opinion of almost all ecclesiasticall wryters vsed in the scripture for the solemne maner of ordeyning of ministers by the imposition of hādes which is the seconde exception you take to this reason Wherein but that I haue promised to holde my selfe to the matter and that these bolde asseuerances in matters most vntrue are so cōmon that if I shoulde euery foote pursue them I should wearie my selfe and all others I coulde not keepe my selfe from running out to maruell at suche high speaches voyde of truth First where you say that somè translation hath that they ordeyned ministers without making mention of Election what haue you gayned thereby when I can shewe moe that translate it otherwise and say it is that they ordeyned by election or voyces or suffrages I had not the commoditie of Bokes whereby I coulde see the iudgement of all Ecclesiasticall writers But of those which I had I finde that there was but (a) An vntruth as will appeare one onely M. Gualter of that minde and yet he doth not shut out the peoples consentin the Election neyther M. Caluine M. Beza M. Bullinger M. Musculus M. Brentius he that translated Chrysostome vpon that place Erasmus in his Paraphrases vpon that place are of the contrarie iudgement of whose iudgement I woulde not haue spoken if you would not haue gone about thus to abuse your reader with such manifest vntruthes to ouerthrow the order which God hath established But let all authorities of men goe and let vs examine the thing in it selfe If so be that the holie Ghost had meant the solemne putting on of the hands vpon the hed of him that was created Elder and Minister had he not words inow to vtter this his meaning would he haue for laying on of hands vsed a word that signifieth lyfting vp of handes would he haue vsed a word signifying holding vp for laying downe for when the handes are layde of the heade of an other they are layde downe and not holden vp There are woordes in the olde Testamente and in the newe before Luke wrote and after he wrote to expresse thys Ceremonie of laying on of hands and yet none haue euer expressed this Saincte Paule speaketh thrise of it in his Epistles to Timothie and alwayes hee vseth 1. Tim. 4. 1. Tim. 5. 2. Tim. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the olde Testamente where this ceremonie is vsed and spoken of the Septuaginta did neuer traslate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as the wryters of the newe Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And what shoulde I stande in thys when as Sainct Luke himselfe bothe before and after speakyng of that Ceremonie of laying on of handes dothe neuer vse this woorde 8. Actes 9. Actes 19. Actes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the same woorde whyche Saincte Paule vseth and the Septuaginta And althoughe the Holye Ghoste speake proprely and well by whome soeuer he speaketh yet it coulde haue bene worste of all sayde by Saincte Luke of all the Canonicall writers that hee shoulde speake thus vnproprely who of them all wryteth moste purely and elegantely accordyng to the phrase of the moste eloquent Grecians and therefore hee borrowed thys speache of the auncient Greeke wryters whyche dyd vse to expresse theyr Elections by thys worde bycause they were made and voyces giuen by this Ceremonie of lyftyng vp of handes But what if Saincte Luke haue vsed this worde before and in thys booke in the signification of choosyng by voyce dare you then saye that he vseth it here for putting on of hands In the. 10. of the Actes Sainct Peter sayth that Christe after his resurrection appeared not vnto the whole people but vnto those whome he had before chosen by his (b) If you will graunte that this word is taken for electing by one voice we shall soone agree voyce to bee his witnesses he vseth this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nowe if you will saye here that it is to be turned those of whome he layde his handes I will aske you where you reade that euer he layde his handes of theyr heades I will shewe you where he dyd by hys heauenly voyce appoynt them And I thynke you are not able to shewe in any Greeke authour auncient and whiche men doo take to be autenticall to teache the propertie or eloquence of the greke tongue I meane whyche were before Saincte Luke his tyme where the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for the laying on of handes of the head of any This I confesse that the Greeke Ecclesiasticall wryters haue sometymes vsed it so but you must remember that Sainct Luke coulde not learne to speake of them that came two or three hundred yeares after him but he borowed this phrase of speach of those that were before him and therefore speaketh of elections as they dyd So that you see this shift will not serue Io. Whitgifte There is nothyng to proue that they ordeyned them by the suffrages of the Churche but this worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the acceptation whereof in this place is nowe in question I say still that although it proprely signifie to electe by putting vp of handes yet is it the common opinion almoste of all ecclesiastical The signification of the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writers that it is vsed in Scripture for the solemne maner of ordering ministers by the imposition of handes And that thys is
which ought not to haue bin there considering there was but one churche whiche was gathered vnder the gouernment of Cornelius and therefore by that place of Cyprian it can not be gathered that there ought to be but one Bishop in one citie if the multitude of professors require more and that all can not well gather them selues togither in one congregation to be taught of one man muche lesse can it serue to proue that there should be but one in a whole Diocesse or prouince I graunte that in latter times and which went more from the simplicitie of the pri itiue churche they tooke occasion of these words to decree that there should be but one Bishop in a citie (*) This is to pre erre your owne iudgemente befo e the iudgement of worthy Councels but that can neuer be concluded of Cyprians words if it be vnderstanded why he vrgeth one Bishop and one priest If therfore neyther worde Bishop nor priest do make any thing to proue an archbishop nor this word church dothe imply any prouince nor in these words one Bishop one priest there is nothing lesse ment than that there should be one archebishop ouer all the Bishops and clearg e in a prouince and if Cyprian wyll neyther allowe of the title of an archebishop nor of the authoritie and office but in playne wordes speaketh agaynst bothe we may conclude that M. Doctor hathe done very vnaduisedly to lay so great waight of the archebishop vpon S. Cyprians shoulders that will not onely not beare any thing of him but whiche hathe done all that coulde be to make him go afoo e and hande in hande with his fellowes Io. Whitgifte M. Doctor standeth not vpon these words one Bishop and one priest although the words serue very well for his purpose Neyther is your shifte of a Noua ian beeing chosen Bishop in Rome any thing to the matter For though it might séeme partly to interprete Cyprians meaning in his Epistle to Cornelius yet can it not perteine to that that he writeth of Florentius Pupianus And be it that Cyprian ment to seclude Nouatus when he sayde Du Episcopus qui vnus est c. when as the Bishop whiche is one ▪ c. What can be spoken more to my purpose ▪ for Cyprian woulde haue but one Bishop in one citie to gouerne the Church as his words manifestly declare And whereas you saye that it can not be gathered by that place of Cyprian that there ought to be but one Bishop in one citie if the multitude of professors require more c. the Epistle of Cornelius in Eusebius lib 6. cap. 43. dothe conuince you of vanitie in so saying For Euseb. Lib. 6. Cap. 43. The number of Christians in Rome gret in Cyprians time in that Epistle he declareth that there was then in Rome 46. Priests seuen Deacons seuen Subdeacons 42. Acoluthes 52. Erorcistes readers doorekéepers 1500. widdowes and diseased and therfore it is to be presupposed that the number of other Christians there was very great séeing that the Cleargie and those whiche were founde of the Churche amounted to the number of 1654. and moste lyke that there were seuerall congregations for it was not possible for them to méete in one place and yet was there then but one Bishop For Cornelius in the same Epistle speaking of Nouatus sayth Itaque vindex ille Euangelij ignorauit vnum esse debere Episcopum in catholica ecclesia This defender of the Gospell was ignorant that there ought to be one Bishop in a catholike Churche The olde Canons and auncient Fathers doe testifie that in one Citie there ought to be but one Bishop Chrysostome tolde Sisinius that one citie must haue but one Socrat. lib. 6. cap. 2. Bishop as we reade lib. 6. cap. 22. of Socrates Neyther are you able to shewe from Christes time that euer there was allowed to be two Bishops in one citie Wherefore the words of Cyprian are yet in force for any thing you haue alleaged to the contrarie to proue the office of an Archbishop or metropolitane to be to compounde schismes and prouide that there be vnitie in the Churche c. Chap. 3. the. 14. Diuision T. C. Pag. 78. Lin. 26. There are other reasons which M. Doctor vseth as this a notable one S. Cyprian speaketh This argument is of your owne ioyning and not M. Doctors not of the vsurped power of the Bishop of Rome therfore he speaketh of the office of an Archebishop and Metropolitane It is harde to call this argument to any head of fallation for it hath not so muche as a colour of a reason I thinke it can deceyue no body but your selfe Io. Whitgifte I tell you that the place is not to be vnderstanded of the vsurped authoritie of the Bishop of Rome but of the authoritie of the Archebishop in his Prouince or Byshop in his Diocesse I doe not make any argument of it dothe it gréeue you to heare that Cyprian dothe not speake of the vsurped authoritie of the Bishop of Rome or doth euery man make an argument when he dothe interprete But this dealing of yours is not straunge I must be content to beare with it Chap. 3. the. 15 Diuision T. C. Page 78. Lin. 30. Sect. 1. 2. 3. 4. An other reason is that all the godlyest and best learned men doe expounde the place of Cyprian in the thirde Epistle of the first booke of an Archebishop The vanitie of this saying that the godly and learned wryters so expounde it I haue shewed before and heere it commeth to be considered agayne I wil not say that no godly nor learned writer expoundeth the place of Cyprian of the authoritie of an Archbishop But first I desire M. Doctor to sette downe but one and then I will leaue it to thy consideration gentle Reader to thinke whether M. Doctor hathe read any learned or godly mans exposition to be suche when he hathe not read those which are nearest him I meane our owne countreymen I saye he hathe not read them bicause I woulde thinke charitably so of him rather than that he should haue read them and yet speake vntruely of them and father those things of them which they neuer spake M. Iewell the Bishop of Sarisburie expounded this place and yet did (a) Vntruthe as will appeare neuer expounde it In his 〈◊〉 booke 4. article and in 〈◊〉 5 ▪ of the office and authoritie of an Archbishop of all the Bishops and Cleargie of the prouince but cleane contrarywise applieth it to the authoritie that euery Bishop had in his Dioces His words are these Nowe therefore to drawe that thing by violence to one onely Bishop that is generally spoken of all Bishops is a guylefull fetche to misleade the Reader and no simple nor playne dealing Heere you see that M. Iewell dothe not vnderstande this of any Archebishop but of euery Bishope M. Nowell Deane of Paules hauing occasion to talke of this place
And Hierome saith that y e cause why among y e Bishops one was chosen to gouerne y e rest was to remedie schismes Do you not perceiue how these two fathers ioyne in one truthe directly affirme y e self same matter It is true y t time corrupteth therfore much more occasion is offered to appoint gouernment according to y e times least the corruptions preuaile get the vpper hand for this cause Hierome saith that vpon these corruptions of time the Church was constreined to appoint this order Chap. 3. the. 17. Diuision T. C. Pag. 79. Sect. 3. And here I must put M. Doctor in remēbrance how vnfitly he hath dedicated his booke vnto y e church which hath so patched it peeced it of a number of shreddes of the Doctors y t a sentence of A friuolous di from the matter the scripture either truly or fal ly alleaged is as it were a Phenix in this booke If he would haue had y e church beleue him he oughte to haue setled their iudgement grounded their faith vpon the scriptures which are y e only foūdations whervpon y e church may build Now he doth not only not giue thē ground to stand of but he leadeth them into wayes which they cannot follow nor come after him For except it be those which are learned besides haue the meanes abilitie to haue the bookes which are here cited which are y e least smalest portion of the Church how can they know that these things be true which are alleaged as I haue said if they could know yet haue they nothing to stay themselues vpon quiet their conscience in allowing y e which M. Doctor woulde so faine haue them like of Therfore he might haue much more fitly dedicated his booke vnto y e earned and riche which haue furnyshed lybraries Io. Whitgifte M. Doctor hath brought more scriptures thā you haue answered as in the sequele it wil fal out although as I said before in such matters y e scripture hath not expresly Tract 2. determined any certeintie but hath left them to the Church to be appointed according to the circumstances of time place and person as I haue proued both out of the scriptures learned writers intend to do hereafter more particularly whē I come to entreat of your Seigniorie If al other men should do as you haue done that is borrow the sayings of the Doctors out of other mens collections not read y e authors thē selues a few bokes wil serue with very smal charges they mightbe prouided The patches peeces shreds of Doctors that be in my boke are taken out of the Doctors thēselues they be whole sentences faithfully alledged But the shreds of doctors that your boke is stuffed with you haue borrowed of other you haue falsifyed thē cut them off by the half you haue fathered vpon them that which is not to be founde in them and the words of late writers you haue set downe vnder the name of ancient fathers and the scriptures you haue falsely alleaged and vntruely translated I would not gladly haue burst out into this accusation at this time being from the matter but that you haue vrged me therevnto Chap. 3. the. 18. Diuision T. C. Page 79. Sect. 4. 5. 6. Hierome saith y e at the first a Bishop an elder which you call a priest were all one but afterward through factions schismes it was decreed y t one should rule ouer y e rest Now I say against this order that y e Bishop should beare rule ouer all y e which our sauiour Christ saith vnto y e Phariseis from y e beginning it was not so therfore I require that y e first order may stand which was Contr Prax. that a Bishop elder were all one And if you place so great authoritie against the institution of God in a mortall man heare what Tertullian saith vnto you That is true whatsoeuer is first and that is false whatsoeuer is latter Hierome you confesse y t this was first that y e Bishop was all one with y e elder first also by y e Tertullians meaning falsified word of God thē I conclude y t that is true You both do likewise confesse y t it came after that one bare rule ouer the rest then I conclude y e that is false for all that is false that is latter Furthermore Hierome in the same place of Titus saith after this sort As y e elders know themselues to be subiect by a custome of the Churche vnto him that is set ouer them so the Byshops must knowe that they are greater than the elders rather by custome than by any truth of the instatution of the Lord and so they ought to gouerne the Church in common Io. Whitgifte It followeth after in my answere to the Admonition that there was superioritie among the ministers of the word e ē in the Apostles time which I 〈◊〉 by the riptures other testimonies it is also 〈◊〉 that great factions schi mes did 〈◊〉 〈◊〉 the Church euē in the Apostles time therfore most like these that Icrome sp keth of to haue bin thē determined The which to be true his words ad 〈◊〉 touching y e church of Alexādria doth euidently declare for he saith y t this order was kept 〈◊〉 frō S. Marke But admit these were not true which you wil neuer be able to proue yet your argument is of no force the place of Tertullian is not vnderstanded for Tertullian in that boke after he hath repeated the rule of faith which is to beleeue in 〈◊〉 〈◊〉 ▪ one God and in his sonne Iesus Ch ist c. he saith that this rule hath come from the beginning of the Gospell euen before all former heretikes muche more before 〈◊〉 that was but yesterdaye as well the posteritie of all heretikes as the verye noueltie of 〈◊〉 which was of late will proue VVhereby iudgement may hereof be indifferently gyuen against all heresies that that is true whatsoeuer is first that count rfeit whatsoeuer is last Wherby it is e ident that Tertullians rule is to be vnderstanded in matters of saluation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be 〈◊〉 s ode 〈◊〉 〈◊〉 gin veland of faith not in matters of ceremonies kinds of gouernment which thing he himselfe in plaine words declareth in his booke de virginibus velandis where in lyke maner after he hath recited this rule of faith he addeth this lawe of aith remaining other things of discipline conuersation admit newnesse of correction the grace of God working and going forward euen to the end So that Tertullian thinketh that matters of ceremonies and discipline may be altered y e rule of faith remaining 〈◊〉 notwithstanding his former rule If you will not haue this to be the meaning of Tertulliā then will I reason thus The reason of the 〈◊〉 〈◊〉 〈◊〉
well gouerne a prouince or diocesse and vse the heipe of Archdeacons Chauncellors c. but so cannot the Pope doe whole Christendome what helpe or deputies soeuer he haue If agaynst your will you were constrayned to make such comparisons why do you make Difference betwene the Pope and our Archbishops them when there is no cause why do you forge that which is vntrue why do you ioyne togither offices which in no poynt are like The Pope chalengeth authoritie ouer all Christendome so do not our Archbishops The Pope exalteth himselfe aboue Kings and Princes so do not our Archbishops but with all reuerence acknowledge their subiection to the Prince The Pope sayeth that to be subiect vnto him is of necessitie to saluation so do not our Archbishops The Pope maketh his Decrées equall to the woorde of God our Archbishops thinke nothing lesse of theirs To be short the Pope oppresseth and persecutetth the Gospel they earnestly professe it and haue suffered persecution for it Therefore your comparison is odious your riotous speach more presumptuous than becommeth a man pretending your simplicitie Your good opinion conceyued of them is well vttered in your booke what spirit hath taught you thus to dissemble surely euen the same that hath falsified Scriptures and wryters in your booke that hath vttered so many prowde and contemptuous speaches agaynst your superiours that hath moued you to make contention in the Churche euen spiritus mendax spiritus arrogantiae superbiae a lying spirite the spirite of arrogancie and pryde for such frutes cannot procéede from any other spirite Chap. 3. the. 34. Diuision T. C. Pag. 82. Sect. 3. 4. But Ierome sayth that this distinction of a Bishop a minister or elder was frō S. Marke his tyme vnto Dionysius time whereby M. Doctor would make vs beleeue that Marke was the author of this distinction but that cannot be gathered by Ieromes wordes For besides that things being ordered then by the suffrages of the ministers and Elders it might as it falleth out oftentimes be done without the approbation of S. Marke the wordes from Marke may be rather taken exclusiuely to shut out S. Marke and the time wherein he liued than inclusiuely to shut him in the tyme wherein this distinction rose Howsoeuer it be it is certayne that S. Marke did not distinguishe and make those things diuers which the holy ghost made all one For then which the Lord forbid he should make the storie of the Gospell which he wrote suspected Io. Whitgifte This is no answere to Ieromes woordes but a dallying with them the place is euident he sayth from the time of Marke the Euangelist whom vndoubtedly he would not haue named vnlesse the same manner had bene in his time But be it that the wordes from Marke be taken exclusiuely which no man of Iudgement will graunt yet doth it argue a great antiquitie of this distinction euen from the moste pure and best time of the Churche It is certayne that these thinges were not otherwise distinguished than the holy Ghost had appoynted and therefore your for then c. is an vngodly collection and vnbeséeming your person in any respect to imagine of the glorious Gospell written by that holy Euangelist Chap. 3. the. 35. Diuision T. C Pag. 2. Sect. 5. Againe it is to be obserued that Ierome sayeth it was so in Alexandria signifying thereby An absurde collection that in other Churches it was not so And indeede it may appeare in diuers places of the auncient fathers that they confounded Priest and Bishop and tooke them for all one as Eusebius out of Ireneus calleth Ani ete Pius Telesphorus Higinus Xystus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 5. 16. De dignitate sacerdotali Elders and presidents Cyprian confoundeth Priest and Bishop in the Epistles before recited so doth Ambrose in the place alledged before by M. Doctor and yet it is one thing with vs to be a priest as M. Doctor speaketh and an other thing to be a Bishop Io. Whitgifte This argument passeth of all that euer I heard Ierome sayth there was a Bishop The passing Logike of T. C. in Alexandria aboue the other ministers from S. Markes time therefore there was no Bishop in any place else God is the God of Abraham Isaac and Iacob Ergo he is no bodies God else he is the God of the Iewes Ergo not of the Gentiles There be Bishops in England Ergo there are none in any other place No marueyle it is though you riot in your Logike when such stuffe is set abroad Like vnto this are the other Eusebius out of Ireneus calleth Anitete Pius Telesphorus c. elders and presidents and Cyprian confoundeth Priest and Bishop and so doth Ambrose Ergo euery Priest is such a Bishop as Ierome here speaketh of These be pretie argumentes Euery Bishop is a Priest but euery Priest hath not the name and title of a Bishop Difference betwixt byshop priest Hieronymus ad Euagrium in that meaning that Ierome in this place taketh the name of a Byshop For his woordes be these Nam Alexandriae à Marco Euangelista vsque ad Heraclam c. At Alexandria from Marke the Euangelist vntill Heracla and Dionysius Bishops the ministers alwayes chose one from among themselues and placing him in a higher degree of dignitie called him a Bishop as if an armie should make a Captayne ▪ c. Neyther shall you finde this woorde Episcopus commonly vsed but for that Priest that is in degrée ouer and aboue the rest notwithstanding Episcopus be oftentimes called Presbyter bycause Presbyter is the more generall name so that M. Doctor sayth truely that it is with vs one thing to be a Byshop an other thing to be a priest bycause euery Bishop is a Priest but euery Priest is not a Bishop I know these names be confounded in the Scriptures but I speake according to the manner and custome of the Church euen since the Apostles time And this is not onely my opinion but other learned men affirme it in lyke manner as M. Bucer in his booke De regno Christi and vpon the. 4. Ephes. Whose woordes I haue before rehersed Thus you sée that M. Doctors distinction is with better authoritie cōfirmed than you haue any to ouerthrow it Chap. 3. the. 36. Diuision T. C. Pag. 82. Sect. vlt. Ierusalem was a famous Church so was Rome as the Apostle witnesseth so was Antioche Rom. 1. and others where also were great contentions both in doctrine and otherwise and yet for auoyding of contention schisine there there was no (*) An vntruth one that was ruler of the rest Therfore we ought rather to follow these Churches beyng many in keping vs to the institutiō of the Apostles than Alexandria beyng but one Church and departing from that institution if there had bene any one set ouer al the rest in other places it would haue made much for the distinctiō that Icrome had
recited Io. Whitgifte Iames was byshop of Ierusalem and in authoritie aboue all other ministers there Bishops at Ierusalem in the Apostles time Eusebius lib. 2. cap. 23. Eusebius so reporteth of him out of Egesippus who liued immediatly after y e Apostles time his wordes out of Egesippus be these Ecclesiam gubernandam post Apostolos Iacobus frater Domini accepit Iames the brother of the Lorde had the gouernment of the Churche after the Apostles Lib. 2. Cap. 23. And in the beginning of that chapter Eusebius speaking of this Iames sayeth thus Cui Hierosolymis ab Apostolis Episcopalis sedes concredita fuerat to whom the Byshops seat at Ierusalem was committed by the Apostles In the first chapter of that booke he sayeth out of Clement that Peter and Iohn after the ascension of Christe Constituerunt Iacobum Iustum Hierosolymorum Episcopum did appoynt Iames the Lib. 2. Ca. 1. Iust Bishop of Hierusalem The same thing do all Ecclesiasticall histories and wryters that make any mention of this matter affirme of him After Iames was Simeon the sonne of Cleop as appoynted Byshop there as the same Eusebius reporteth lib. 3. cap. 11. Idem and lib. 4 cap. 22. Therfore you are greatly deceyued in saying that there was no one ouer the rest at Ierusalem although if there had bene none yet would it not haue serued your turne bicause the Apostles as yet beyng aliue this office of Byshops was lesse néedefull But it is certayne that they placed Byshops in all great and famous Churches after they had planted them as Zuinglius sayeth in his Ecclesiastes and auncient authors do testifie Linus was Byshop of Rome as Eusebius witnesseth Lib. 3. cap. 2. and he liued in Other bishops in the apostles time Eus. Li. 3. cap. 2. 4. the Apostles time Timothie byshop at Ephesus Titus at Creta Dyonisius Areopagit at Athens c. as he also wryteth in the same booke cap. 4. But this thing is so manifest and so well knowne to all that read Ecclesiasticall histories that I am sure they will maruayle at your grosse ouersight in denying the same Wherefore Ieromes distinction standeth Chap. 3. the. 37. Diuision T. C. Pag. 83. Lin. 2. But agaynst this distinctiō of S. Ierome I will vse no other reason than that which Ierome vseth in the same epistle to Euagrius Ierome in that Epistle taketh vp very sharply the Archdeacon Ierome speaketh not in that place of an Arch deacon but of a deacon that he preferred himselfe before the Elder and the reason is bycause by the Scripture the Deacon is inferior vnto the Elder Now therfore Ierome himself confessing that by the scripture a Bishop and an Elder are equall by Ieromes owne reason the byshop is to be sharply reprehended bycause he lifteth himselfe aboue the Elder Io. Whitgifte Without doubt you forget your selfe else would you not reason in this manner The Archdeacon is inferior to the elder therefore the byshop is not superior to the elder in any respect I sée no sequele in this reason neither yet any likelyhoode Besides that you vntruely report of Hierome for hée speaketh of a Deacon and not of an Archedeacon But it is your manner so to deale suerly I marueyle that you will vtter so manifest vntruthes But if Hierome should so saye yet is your argument nothing for though an Archedeacon be inferiour to a minister whome you call Elder yet doth not that proue but that there mayé bée degrées among the ministers and that the chéefest of them in authoritie may be called a Bishop as Hierome also in that Epistle declareth And although Hierome confesse that by the scripture Presbyter and Episcopus is all one as in déede they be quoad ministerium yet doth hée acknowledge a superioritie of the Bishop before the minister For besides these places that I haue alleaged in my Aunswere to the Admonition he saith thus in the same Epistle Presbyter Episcopus aliud Ad Euagr. tatis aliud dignitatis est nomen the one is a name of age and the other of dignitie And a litle after In Episcopo Presbyter continetur the Elder or minister is conteyned in th Bishop Therefore no doubte this is Ieromes minde that a Bishop in degrée and dignitie is aboue the minister though he be one the selfe same with him in the office of ministring the word and sacraments and therfore he sayth presbyter continetur in episcopo bicause euerie Bishop is presbyter but euery presbyter is not Bishop Chap. 3. the. 38. Diuision T. C. Pag. 83. Lin. 8. But what helpeth it you that there was a Bishop of Alexandria which vrge an Archbishop or what auantageth it you that there was one chief called a Bishop in euery seuerall congregation which wold proue that there ought to be one Bishop chief ouer a thousand congregations What coulde haue bin brought more strong to pull downe the Archbishop out of his throne then that which Ierom faith there when he affirmeth that the Bishop of the obscurest village or hamlet hath as great authoritie and dignitie as the Bishop of Rome Erasmus did see this and sayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is * But in the same place speaking in earnest he a firmeth a muche as I r quire testingly that Hierome spake that of the Bishops of his tyme but if the had seene howe the Metropolitanes of our age excell other Bishops he woulde haue spoken otherwise And what could haue ben more fit to haue confuted the large dominion and superioritie of our realme than that that Ierome sayeth when he appointeth the Bishops sea in an vplandish town or in a poore village or hamlet (a) Vntrue declaring therby that in euery town there was a Bishop and that the Bishop that he speaketh of differeth nothing at all from an elder but that the Bishop had the ordeyning of y e ministers whervpon it doth appere which I promised to shew that by this place of Ierome there is neither name of Archbishop nor so much as the shadowe of his authoritie and that the Bishoppes whiche are nowe haue besides the name no similitude almoste with the Bishopes that were in Ieromes tyme. As for his reason ad Luciferanos it is the same which he hath ad Euagr. and to Titus and is alreadie answ red Io. Whitgifte If this be true that you say why haue you then hitherto sought so to deface this worthie writer why did you not in the beginning tell vs that this saying óf Ierome made nothing against you bicause he only speaketh of Pastors in seuerall parishes and not of one to haue charge and gouernment ouer one whole dioces But full Ieromes bishop differeth from an elder in dignitie and rule Hier. in Tit. 1. well knew you the vanitie of this your fansie how vnlyke it is to stande with Ieromes words For in his cōmentaries vpon y e epistle to Titus he sayth that Postque v usquisque
neyther can you declared before out of the Scriptures h we vayne a disrinction it is and it appeareth out of Cyprian that as all the Bishops were equall one to another so he sayth that to euerie one was giuen a portion of the Lords flock not only to feed with the worde and sacraments but to rule and gouerne not as they which shal make any accompt vnto an archbishop or be iudged of him but as they which can not be iudged of any but of God And Ierome vpon Cituz sayth that the elder or minister (c) But you con 〈◊〉 that which foloweth did gouerne and rule in common with the Bishops the Churche wherof he was elder or minister Io. Whitgifte The distinetion quoad ministerium quoad ordinem tustisyed Caluine Beza Lib. con cap. 7 art 12. The distinction is good and true allowed of the best writers though the Papists wrongfully applie it M. Caluin vpon the 2. Cor. 10. hath the same distinction Quamuis sayth he commune sit omnibus verbi ministris idemque officium sunt tamen honoris gradus Although there is one office cōmon to al the ministers of the word yet are there degrees of ho nour M. Beza likewyse lib. conf cap. 7. saith thus that pastors in proces of time wer distinct into Metropolitanes Bishops and those we now call curates it was not in therespect of the ministerie of the worde but rather in respecte of iurisdiction and discipline Therefore concerning the office of preaching the vvorde and administrating the Sacramentes there is no difference betwixt Archbishops Bishops and curates c. The same distinction doth Hemingius vse in his Enchiridion 〈◊〉 the. 72. 〈◊〉 of this chapter as shall be seene hereafter What say you now is this a starting hole or rather a true distinction allowed by such as are far frō Papistrie except you wil accuse M Caluine and Beza for Papists You are not able to improue this distinction with all the learning you boast of and bitternesse of words will not carie away the matter You haue declared nothing tending to the improuing of this distinction the wordes both of Cyprian and of Hicrom do manifestly confirme it for they both would haue one chief among the ministers to gouerne the rest as it is said before You deale corruptly in reciting Hieroms words for you haue left out his purpose and meaning I wil set them down as they be in déed Idē est ergo presbyter c. VVherfore the minister Heir ad Tit. 1. and bishop are al one and before that through the instinct of the deuil there were diuisions in religion and that it was sayd among the people I hold of Paule I of Apollo and I of Cephas the churches were ruled in cōmon by the coūcell of the ministers But after that euery one accompted those whom he baptized to be his and not Christes it was decreed thorowout the whole world that one being chosen from amōg the ministers should be placed ouer the rest to whom the whole care of the church should appertein and the seedes of schismes be taken away Wil you not leaue off to deale thus guilefully with your Reader haue you no care to deale plainly and simply Ierome in that place verifieth this distinctiō and she weth that it was for order policie that among the ministers there was one bishop apointed ad quē omnia ecclesiae cura pertineret schismatū semina tollerētur And what can be spoken more directly to the purpose But one thing here I note that you wold be controlled of none but of God that is you would be exempted from all authoritie of man euen as the Pope himselfe is Chap. 3. the. 43. Diuision Answere to the Admonition Pag. 72. Lin. 4. And therfore wel saith M. Caluin in his Institutions cap 8. that the Caluine alloweth superioritie twelue Apostles had one among them to gouerne the rest it was no maruel sor nature requireth it and the disposition of man wilso haue it that in euery companie although they be al equal in power yet that there be one as gouernour by whom the rest may be directed there is no Courte without a Consul no Senate without a Pretor no Colledge without a Presidente no societie vvithout a maister Haec Caluin T. C. Page 84. Sect. 3. After foloweth M. Caluin a great patron forsoth of the Archbishop or of this kinde of bishop which is vsed amongst vs here in England And here to passe ouer your strange citations quota tions which you make to put your answerer to pain sending him sometimes to Musculus common places for one sentence to Augustins works to Chrysostoms works to Cyril to M. Foxe here sending him to y e. 8. chapter of y e Institutiōs (*) as though you had neuer red Caluins institutions but tooke she sentence of some body else withoute any examination whereby it seemeth that you were loth that euer any man should answer your booke letting I say al this passe what maketh this eyther to prone that there should be one Archbyshop ouer all the ministers in the prouince or one Byshop ouer all in the diocesse that amongst twelue that were gathered togyther into one place there was one which ruled the action for which they mette Io. Whitgifte A practis wor thy the noting This is to be obserned throughout your whole booke as I haue noted in other places that when any authoritie is alleadged that pincheth you then you fall to cauilling by and by I haue no where referred you to Iustinians code to Gratians decrees to Augustines works to diuers councels to Theodorete to the centuries c. Without noting eyther booke Chapter distinction number Canon or such like as you vsually deale with me and yet these be farre more tedious to reade ouer than is the. 8. Chap. of Caluines Institutions I do not remember that I referred you to Augustine Chrysostome or any other writers for any matter in controuersie Cyrill Museulus and M. Foxe onely in one place excepted but I quoted the places as particularly as I coule And why will you then so vntruly report of me vndoubtedly I neuer red a booke for the quantitie of it so pestered with slanderous reportes false accusations and contentious deriding speaches as this your booke is But let it go Diuers editions of Caluines institutions This booke of institutions which is distinguished into Chapters and not into bookes I red and noted thorough before you as it shoulde seeme knew whether there were any such booke or no and bycause I haue laboured in it noted it and am well acquainted with it therefore I vse it and follow it and so will I do still Neyther are you ignorant I am sure that there be sundry editions of those institutions although you séeme to dissemble the matter in this place I mighte say of purpose for you haue answered after your manner places before out of the
the whole scope of the Epistle and the playne and euidente wordes of the texte for what is this but to giue Timothie superioritie and gouernment ouer the other Ministers of Ephesus to saye vnto hym aduersus presbyterum Agaynst a Minister receyue no occusation c and as thys authoritie of Iudgement is not onely gyuen vnto Timothie but to all Byshops of like callyng so that also of teachyng that godlynesse is profitable to all thyngs c. perteyneth to all Ministers of the worde generally and not to Timothie alone This is onely the difference that the firste is common to Timothie wyth all other Byshops of like iurisdiction the other common to him with all other ministers of the worde You knowe that euery Pastor or other Minister of the worde hath not other Pastors and Ministers of the worde vnder hym that it maye be sayde vnto hym aduersus presbyteros c. as it is here sayde to Timothie for I haue proued before that presbyter dothe signifie the Ministers of the worde and Sacramentes and shall haue occasion to speake more of it hereafter You saye that there is an hundreth suche things in the Epistles of Timothie and Titus ▪ I thinke that there is not one hundreth seuerall preceptes in all the thrée Epistles These stoute and hyperbolicall bragges wyth so manyfest resisting of the playne sense and meanyng of the Scriptures argueth an euill conscience and a mynde so addicted to errour that it will not be reformed Manye things in these Epistles perteyne to all Christians many things be proper to Byshops suche as Timothie was and many common to all Ministers But this aduersus presbyteros ▪ c. muste néedes to proper be those that haue vnder them other Ministers committed to theyr gouernment which euery Pastor hath not Chap. 3. the. 58. Diuision Ansvvere to the Admonition Pag. 72. Sect. 3. And Epiphanius Lib. 3. Tom. 1. contra Haeresim Aerij proueth Timothie his superioritie Epiphanius ouer the rest by this selfe same place T. C. Pag. 87. Sect. 3. As for Epiphanius * This is your practise to discredite the author that speaketh against you it is knowen of what authoritie he is in thys place when as by Aerius sides he goeth about to pricke at the Apostle ▪ whilest he goeth about to confute the Apostle which maketh a distinction and difference betwene those which the Apostle maketh one that is a Bishop and elder and to spare the credit of Epiphanius it were better lay that opinion vpon some Pseudepiphanius which we may doe not without great probabilitie seyng * Augustine sayth that the Ad quod vult deum true Epiphamus vttereth all after a storie fashion and doth not vse anye disputation or reasoning for the truth agaynst the falshood and this Epiphanius is very full of arguments and reasons the choise whereof M. Doctor hath taken Io. Whitgifte I haue not heard any probable reason alleaged of any why these bookes of Epiphanius The writings of Epiphanius contra 80. haereses not counterfeite should be suspected whether they be his or no seeyng they be both learned and very auncient mentioned also of sundry olde writers But to omitte all other proofes I wyll onely vse the iudgement at this tyme of the authors of the Centuries who are to be credited in suche matters bycause they haue diligently and carefully laboured in them their opinion of these bookes of Epiphanius Cent. 4 cap. 10. is thys Nunc de scriptis c. Nowe we wyll speake of hys bookes of the which that worke against Cent. 4. cap. 10. the foure score heresyes is most noble which booke he hymselfe in his Epistle to Acacius and Paulus Ministers And in his booke called Anacephaleosis calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Of the which writing Augustine in his booke ad quod-vult-deum maketh this mention Our Epiphanius Byshop of Cyrus sayth he which dyed not long since speaking of foure score heresies wrote also himselfe sixe Bookes making mention of all things after an Historicall maner disputing nothing either against the falsehood or with the truthe They be but short bookes and if they were all made in one yet were it not to be compared to ours or to diuerse other mens bookes in length Out of the which words it is euident that Augustine neither had nor at any time dyd see that worke which Epiphanius intituled Panarium for Epiphanius is very long in recountyng the historie as concerning the beginning the endeuour countrey of the heretikes the occasiō of the heresie the successe increase and suche lyke throughout euery heresie Then is he very long in confuting and condemning the heresies by true Scriptures and the interpretation of them wherfore it should seeme that Augustine had belyke onely the arguments prefixed before the Tomes of bookes of Epiphanius whiche he dothe therefore call shorte bookes or at the least had his booke called Anacephaleosis which is the summe of his worke called Panarium Cornarius that writeth Cornarius the Preface before this booke of Epiphanius is of the same iudgement and addeth these wordes VVherefore eyther Augustine dyd not see this worke of Epiphanius or the right worke of Augustine is not extant but loste or else Augustine dyd not in deede performe that whiche he promised I can reade of none that doubteth whether these bookes were Epiphanius his or no. And certaynely this kinde of answering is nexte the worst especially when it is vsed agaynst suche approued authors And bicause all men may vnderstande what Epiphanius wordes and reasons be Aerius here sie in denying the difference betwixt a Be shop priell ▪ Epi. li. 3. 〈◊〉 haeres 75 ▪ whiche in déede pinche you very néere for he calleth you heretikes I will declare them as I haue there founde them First he setteth downe the heresie of Aērius in these words His talke was more outrageous than becōmed a man and he sayd what is a Bishop to a Priest he nothing differeth from him for there is but one order and the same honor and dignitie The Bishop layeth on his handes and so dothe the Priest the Bishop ministreth baptisme and so dothe the priest the Bishop sayth diuine seruice and so doth the Priest the Bishop sitteth in his throne and so dothe the Priest In this he hathe deceyued many and they vse him for their captayne Then dothe he a little after confute this heresie with Aerius reasons on this sorte To saye that a Bishop and a Priest is equall howe can it be possible for the order of Bishops is the begetter of fathers for it ingendreth fathers to the Churche the order of Priests not beeing able to beget fathers dothe beget sonnes to the Churche by the sacrament of Baptisme but not fathers or teachers and howe is it possible for him to ordeyne a Priest not hauing imposition of hands to electe or to saye that he is equall with a Bishop but phantasticalnesse and emulation deceyued the
may most conueniently come to that learning And we haue also examples of them commended vnto vs in the old Iud. 51. Testament As in the booke of the Iudges when Debora commendeth the Uniuersitie men those whiche handled the penne of the wryter that they came out to helpe in the battayle agaynst the enemies of God And in the first booke of Samuell and in the seconde booke of the Kings 1. Sam. 19. when Naioth and Bethel Iericho and a place beyonde Iordan are specified places which were 2. Rg. 2. scholes or Uniuersities where the scholers of the Prophets were brought vp in the feare of God and good learning the continuance of whiche scholes and vniuersities amongst the people of God Act. 6. may be easily gathered of that which S. Luke writeth in the Actes where it may appeare that in Ierusalem there were certayne Colleges appoynted for seuerall countrey men so that there was one College to receyue the Iewes and Proselites which came out of Cilicia another for those that came out of Alexandria c. to studie at Ierusalem And if any man be able to shewe suche euidence for Archbishops and Archedeacons as these are for vniuersities and scholes I will not denie but it is as lawfull to haue them as these Io. Whitgifte Yet sayth he truely for in those tymes in Christian congregations there were neyther publike Churches or Pulpits or scholes or Vniuersities c. and yet these doe apperteyne to the gouernmente of the Churche In déede S. Paule speaketh onely there of suche ecclesiasticall functions as doe teache and preache the worde and not of suche as doe onely gouerne and therefore it can not be a perfecte platfourme for euer as I haue before declared and yet dyuers of these thinges mentioned by the Bishop of Sarisburie perteyne bothe to the office of teaching and gouerning That whiche you saye of Scholes and Uniuersities I minde not to examine bicause I knowe they be necessary for the Churche howe aptely soeuer you proue them But this is the matter they be necessarie in the Churche bothe for the office The Byshop is not answered of gouerning and teaching and yet they be not expressed in the fourthe to the Ephesians therefore in that fourth to the Ephesians there is no perfecte paterne of all ecclesiasticall gouernment for that is the thing that the Bishop of Sarisburie affirmeth and therevnto you answere not one worde Not one of these places that you alleage proueth that in this texte to the Ephesians eyther Scholes or Vniuersities be mentioned thoughe it be certayne that they perteyne bothe to teaching and gouerning and therefore all this spéeche of yours is Ignorantia Elenchi to no purpose but onely to dasle the eyes of the Reader least he should perceyue how you offende in ignorantia Elenchi in not answering ad idem Chap. 4. the. 7. Diuision T. C. Pag. 92. Sect. 3. Furthermore he sayth that the Churche is not gouerned by names but by offices so is it in deede And if the office of an Archbishop or Archdeacon can be shewed we wyll not stryue for the name but for so much as all the needefull offices of the Church togither with theyr names are mentioned in the the Scripture it is truely sayde that bothe the offices and names of Archebishop and Archedeacons beeing not onely not conteyned in them but also condemned ought to be banished out of the Churche Io. Whitgifte I haue before shewed that the office of visiting Churches of ouerséeing many Pastors The office of archbyshops archde cons contemed in scripture and Bishops of suppressing schismes c. was in the Apostles and is in the scriptures But in these things doth the office of an Archbyshop consist and in part of them the office of an Archdeacon therefore the offices of Archbyshops and Archdeacons be conteined in the scriptures and were in the Apostles time For although as I then sayde that this part of the Apostolicall office which did consist in planting and founding Churches through the whole world is ceased yet the manner of gouernment by placing Byshops in euery Citie by moderating and gouerning them by visiting the Churches by cutting of schismes and contentions by ordering Ministers remaineth still and shall continue and is in this Church in the Archbyshops and Byshops as most meete men to execute the same Wherefore séeing the offices be in the scriptures there is no cause why the names should be mislyked much lesse banished and cast out of the churche Chap. 4. the. 8. Diuision T C. Pag. 92. Sect. 4. Last of all he sayth that Anacletus if there be any wayght in his wordes nameth an Archbyshop I haue before shewed what waight there is in his wordes I refuse not that he be weyghed by the Byshops owne weyghtes whiche he giueth vs in the handling of the article of the supremacie and in the. 223. and. 224. pages by the which weyghtes appeareth that this Anacletus is not onely lighte but a playne counterfeit Io. Whitgifte Yet you sée that learned men are content to vse such authoritie as occasion serueth Supra ap 〈◊〉 ▪ diuis 13. as I haue also before shewed other learned men to doe the lyke And if it be to greatly to be reproued first smite at your selfe as most guiltie in this poynt Chap. 4. the. 9. Diuision The second Reason Secunda ratio ▪ The Synagogue of the Iewes was a figure of the Church of Christe And God to the perfection of that Church omitted nothing The Ansvvere of the Byshop I see not vvhat you vvoulde conclude perhaps you vvill saye they had Eius solutio not the names of Pope or Archbyshop So had they not this name Episcopus in all Moses lavve yet vvere not all Priests of like aunciencie in gouernment They had other names that vvere equiualent vvith Archbyshops as Principes Synagogae Principes sanctuarij Principes familiarum Leuiticarum Principes familiarum sacerdotalium Principes Sacerdotum Principes domus Dei Pontifex Summus Pontifex Summus sacerdos c. Therefore this negatiue reason is but vveake Agayne vvhereas it is sayde that to the perfection of the Synagogue there vvanted nothing it may be ansvvered that to the perfection thereof there vvanted many things as it is knovvne and confessed And as the Synagogue had not the names of Pope and Archbyshop so had it not the name of Apostle o Euangelist c. T. C. Pag. 92. Sect. 5. The second reason which saith that the churche of God vnder the lawe had all all things needefu ▪ appointed by y e commaundement of God the Bishop saith he knoweth not what could be concluded of it I haue shewed before that there is nothing lesse ment than that the Church vnder the Gospell should haue al those things that y e Church had or should haue nothing which that had not But this ther vpon is concluded that the Lord which was so carefull for that
persecution c. I say that as persecution was then a cause why baptisme as vsually mistred in priuate houses so necessitie is now y t cause why the same is ministred some tymes in priuate families Neither doe I mayntein or allow the administring of the sacraments in priuate families to be vsual or without vrgent cause but only vpon extreme necessitie of sicknesse peril of death such like In which cases as neuer any lerned man misliked ministring of the sacraments in such places so are not you able to shew either scripture doctor or reson to y t coÌ„trary whatsoeuer you say of y e tune of persecutioÌ„ touching y e matter y t same may be said of the time of necessitie also But here I would haue the Reader to note y t you are now driuen to confesse a difference in the Churche betwixte the tyme of persecution and the tyme of prosperitie and that to be conuenient in the one which is not conuenient for the other whiche distinction and diuersitie of tymes you would not before acknowledge to make any difference in the election of ministers and gouernment of the Churche and yet the case is all one Chap. 4. the. 4. Diuision Admonition They should fyrst proue that priuate CoÌ„munion c. are agreeable to the written word of god Answere to the Admonition Pag. 152. Sect. 2. If you meane by priuate Communion the Communion ministred to Of the communion ministred in priuate places one alone there is no such allowed in the boke of Common prayers but if you call it priuate bicause it is ministred sometimes in priuate houses to sicke persons Then haue we the example of Christe who ministred the Supper in a priuate house and inner parlour Mark 14. Luke 22. Math. 26. we haue also the example of the Apostles themselues who did minister the supper in priuate houses especially yf that place be vnderstanded of the supper whiche is in the seconde of the Acts and before alleadged of you to proue that common and vsuall bread ought to be in the Supper Likewise of the primitiue church as appeareth in the seconde apologie of Iustinus Martyr Tertull. de Corona militis and others T. C. Page 112. Sect. 2. And in the page 152. he bringeth other reasons to proue that the Sacramentes may be ministred in a priuate house wherof the fyrste is that our Sauiour Christe celebrated his Supper in a priuate house and in an inner parlour the reason whereof is easyly to be knowne for the lawe of God ordeyned that euery housholder in his house shoulde eate the passouer with his owne familie If it were so great as that they myght well eate vp a whole lambe Io. Whitgifte That is a reason why Christe did eate the passouer in a priuate house but it is no reason why he did celebrate his Supper there in lyke maner Wherefore my reason holdeth as yet Chap. 4. the. 5. Diuision T. C. Pag. 112. Sect. 3. Our sauiour Christ therfore with his housholde obserueth this law and for bicause he woulde declare that the passouer had his ende and that his holy Sacrament should come in place therof he doth foorthwith celebrate his supper in the same place which if he had not done neither could he haue done it at al the houre of his apprehension then approching neyther should it so lyuely haue appeared that eyther the passouer was abolished or that the Supper came in place of it beeyng celebrated both at an other tyme and in an other place Io. Whitgifte Our Sauiour Christes example of instituting and ministring his supper in a priuate familie giuing afterwarde no commaundement to the contrarie is a manifest proofe that the place is not of the substance of the sacramente and that vpon occasion it may be ministred in a priuate house You shewe a reason why Chryste at that Unnecessarie proofe tyme and in that place did minister his Supper but you shewe no reason why wée may not in lyke maner vpon necessarie occasion celebrate the Communion in the lyke place Chap. 4. the. 6. diusion T. C. pag. 112. sect vlt. For the celebrating of the Supper in houses in the Apostles tymes and in Iustinus and Tertullians tymes which were tymes of persecution I haue spoken before where also I declared that suche houses for the tyme are not priuate but publike Io. Whitgifte This answere is as fitte for me as it is for you for admit that the Sacraments may be administred in priuate families in the case of necessitie and I aske no mâ—â—â— For if persecution be a necessarie cause why is not sickenesse and perill of dâ—â—th so in lyke maner agayne if a priuate house be no priuate but a publike place when for the feare of persecution the Sacramentes be ministred in it why is it not so lykewise when they be there ministred for extremitie of sickenesse and feare of death the reason is all one and the case of necessitie like and therfore you haue not sayde any thing agaynst me but with me Chap. 4. the. 7. Diuision T. C. Pag. 113. Sect. 1. And these are his reasons wher with he would proue that the sacraments and therfore also the sacrament of Baptisme may be ministred in a priuate house Io. Whitgifte And these reasons haue you confirmed rather than confuted but to the contrarie Circumcision in priuate houses you haue shewed no reason at all and therfore these stand in ful force to the which I might adde that circumcision was celebrated in priuate families as M. Caluine truly gathereth vpon the. 58. verse of the first chapter of Luke which is a better argument to proue that the Sacramentes may be ministred in priuate places than you haue shewed any to the contrarie ¶ The Sacramentes ministred by other than Ministers Chap. 5. The fyrst Diuision Admonition Then by ministers (vv) Mat. 28. 19 1. Cor. 4. 1 only nowe by Midwyues and Deacons equally Ansvvere to the Admonition Pag. 93. Sect. 2. That then the Sacraments wer ministred only by ministers you Whether any may minister the sacramentes besides the minister alledge the. 28. of Math. which place is answered before Likewise 1. Cor 4. Let a man so think of vs as of the ministers of Christ disposers of the mysteries of God Here is not one word for your purpose except you take mysteries for sacramentes which if you doe you are much What mystâ—ries be deceiued for by the word mysteries here he vnderstandeth the word of God and gospell of Christ as al learned writers do interprete it Io. Whitgifte Nothing answered to the vnapt allegation of the. 1. Cor. 4. Chap. 5. the. 2. Diuision Ansvvere to the Admonition Pag. 93. Sect. 2. We reade in the eight of the Actes that Philip a Deacon did baptize Philip deacon baptised Moyses wife 〈◊〉 circumcise wee reade also that Moyses wife did circumcise But where doth this Churche of Englande allowe any woman to baptize or deacon
these then as well be vsed in the temple as others Forsoth bicause the Lord would by these rudimēts pedagogie teach that he would haue nothing brought into the church but that which he had appoynted no not although they seemed in the iudgement of men as good as those things which God himselfe had placed there Which thing is much more to be obserued in this matter seing that the Homelies redde be they neuer so learned and pithie neyther the Apocrypha are to be cōpared either in goodnesse within thēselues eyther in fruite or in effect towards the hearer with the authenticall scriptures of God Now if a man will say that the Homilies do explane and lay open the scriptures I answere that the worde of God also is playne and 19. Psal. easie to be vnderstanded and such as giueth vnderstanding to Idiotes and to the simple And if 1. Prou. there be hardnesse in them yet the promise of the assistance of Gods spirite that God hath giuen to the reading of the Scriptures in the church which he hath not giuen to homilies ▪ or to the Apocrypha will be able to weygh with the harduesse and to ouer come it so that there shall easily appeare greater profite to come vnto the church by reading of the scriptures ▪ than by reading of homilies Io. Whitgifte All this of the vestels of the temple the instruments beesoms flesh hookes trumpets c. is superstuous and proueth nothing except it can be shewed that the Lorde hath commaunded only the Canonicall scriptures to be redde in the Church and nothing els or that the Lord hath as particularly expressed all thinges to be vsed in the Churche vnder the Gospell as he did in the temple vnder the lawe the contrarie whereof I haue proued Tract 2. and the kinde of reasoning that you vse in this and other places Tract 2. Cap. 6. Diu. 1. 2. vpon similitudes is not of sufficient force to proue any thing onely it carrieth away the ignorant people In the rest of this portion you argue against your selfe for you proue the excellentie and the worthinesse of the Scriptures and the great cōmoditie that cōmeth by reading of them which I haue laboured against the authours of the Admonition to verifie But what can you therevpon cōclude agaynst Homilies that may not be in like manner against Sermons or other interpretation of the Scriptures and rather against the one that is sermons than against the other For as I sayd before I make this onely difference betwixt Homilies Sermons that the one is pronounced within the booke the other not so If you obiect say that the Preacher is directed by the spirite of God I will answere that the writers of Homilies be so likewise And what can you alleage in this poynt for the one that I can not alleage for the other The promise of the assistance of Gods spirite is as well giuen to him that writeth Homilies to those that heare them as it is to such as studie for their sermons such as heare them To the Scriptures I giue the chiefe preheminence but yet both Sermons and all other kindes of teaching publishing the doctrine conteyned in the Scriptures haue their singular commodities and necessarie vses in the Churche of God But either I vnderstande you amisse or else do you not well agrée with your T. C. semeth to be contrary to himselfe self for let the Reader consider the great commoditie that you truly giue to the reading of the Scripture in this place with that abasing of the same that in the defense of the authors of the Admonitiō you vse Pag. 173. which I will also note when I come Pag. 173. Sect. vlt. to that place Chap. 2. the. 5. Diuision T. C. Pag. 158. Sect. 1. Besides this the pollicie of the church of God in tymes past is to be followed herein that for the expounding of darker places places of more easinesse ought to be ioyned togither as in the persecution of Antiochus where they coulde not haue the commoditie of preaching the Iewes did appoynt at their meeting alwayes a peece of the lawe to be redde and with all a peece of the Prophets which expounded that peece of the lawe rather than to bryng in interpretations of men to be redde And bycause I am entred into that matter here commeth to be considered the practise also of the church both before our sauiour Christes comming and after that when the churches met togither there is nothing mentioned but the reading of the Scriptures for so is the Liturgie described in the Actes And it is not to be thought but that they had those which made expositions 13. Act. of the law the Prophets And besides that they had Onkelos the Calday paraprast both Galatyne 15. Act. and Rabbi Moses surnamed Maynion write that Ionathan an other of the Calday paraphrasts florished in our sauiour Christes time whose writings paraphrases vpon the scriptures are esteemed cōparable in that kinde of paraphrasticall writing with any which hath laboured that wayes if any mens writings were to be redde in the churche those paraphrases which in explaning the scripture go least from it and which kept not only the numbre of sentences but almost the very number of wordes were of all most fit to be redde in the churche seyng therefore I say the church of God then absteyned from such interpretations in the churche and contented it selfe with the scriptures it can not be but a most daungerous attempt to bring any thing into the churche to be redde besides the worde of God This practise (*) Vntruth as will appeare continued still in the Churches of God after the Apostles times as may appeare by the second Apologie of Iustine Martyr whiche sheweth that their manner was to read in the church the monuments of the Prophets and of the Apostles and if they had redde any thing els it is to be supposed that he would haue set it downe considering that his purpose there is to shewe the whole order whiche was vsed in their churches then The same may appeare in the first homilie of Origen vpon Exodus and vpon the Iudges Io. Whitgifte Surely in all this there is nothing spokē against reading of Homilies that may Sermons are of the same nature with Homilies not in like manner be alleaged against preaching of sermons other godly exercises of interpreting the scriptures for if Homilies interpreting the scriptures according to the true meaning sense of them be the interpretations of men and therefore not to be redde in the Church whose interpretations shall we call Sermons and other readinges The one as well as the other is vttered by men by men in that order framed But I thinke that no right and true interpretation of the Scripture is to be The true interpretation of the scripture is not to be accounted as of man compted mans though
Collections made in vaine and framed according to your owne pleasure not so my meaning If you haue done it of ignorance you are to be excused if of set purpose you are to be blamed And wheras you say that M. Doctor must vnderstand that this was ecclesiastical powers Peters punishing of Ananias was by ciuill iurisdiction ▪ Beza de Haeret à Magist. puniendis I say on the other side that you must vnderstand that this was not ecclesiasticall but méere ciuill which you might haue learned of M. Beza in diuers places of his booke de Haereticis à Magistratu pun For thus he writeth Cedò igitur Christus quo iure flagellum his corripuit quo iure Petrus Ananiam Sapbiram occidit quo iure Paulus Elymam excaecauit ▪ Num ecclesiastici ministerij minimè profectò nisi iurisdictiones confundas Ergo ciuilis Magistratus iure Nihil enim est tertium Tell me therefore by what lawe did Christ take the whip in hand twise by what law did Peter kill Ananias and Saphira by what right did Paule strike Elymas with blindnesse did they those things by the right of the ecclesiasticall ministerie no truly except you will confound iurisdictions They did it therefore by the right of ciuill magistracie for ther is no meane And to the same purpose doth he speake sundry times in that booke What outcries I haue vsed or declamations which you haue not in ample manner requited adding to the same al opprobrious kind of speaches and iesting taunts that you could deuise let the indifferent Reader iudge wherfore I hartely wish vnto you both better knowledge and better conscience Chap. 3. the. 13. Diuision T. C. Page 171. Sect. 1. Unto M. Doctor asking where it appeareth that Pope Eugensus brought in prisons into the Church as also vnto the three or fower such like demands ▪ which he maketh in this booke the authours of the Admonition answer at once that this and the other are found in Pantaleon and M. Bales Chronicles Io. Whitgifte What authors doe they alleadge for them for bothe these be but very late writers and this is a matter of historie and therfore requireth some greate antiquitie nerer vnto the tyme of Eugenius who liued Anno. 650. but you knowe verie well that our Bishops claim not this authoritie by any constitution or canon of the Pope neither doe they exercise it in their owne name but they haue it from the Prince and in hir name and by hir authoritie do they vse it Chap. 3. the. 14. Diuision Bishop of Sarum Both these gouernments vvere confounded in Moses Therfore they may be confounded and the Priestes of Israell had the iudgement and gouernment Ecclesiastical and ciuill iurisdiction confounded in Moses of the people and S. Augustine was troubled with hearing and determining of causes as it appeareth by Possidonius And where you say to be a chief or a ruler is a ciuill gouernment nay in ecclesiasticall causes it is ecclesiasticall gouernment and not ciuill And these differences of gouernment Augustine heareth ciuill causes may not so vnaduisedly be confounded This is the key of ecclesiasticall correction and belongerh onely to the ecclesiasticall officer and to none other Hereof Saincte Paule sayth Seniorem ne corripueris nisi sub c. Tradidi illum Satanae This iurisdiction is not ciuill but ecclesiasticall and therfore may be exercised by an ecclesiasticall person T. C. Pag. 171. Sect. 1. 2. Here I wyll take in that whiche the Bishop of Sarisburye hath in the last page of his half sheete touching this matter And fyrst of all I well agree that he sayth that to giue vnto Sathan which is to excommunicate and to correct an ecclesiasticall person by reprehension or putting him out of the ministerie if the cause so require is mere ecclesiastical and not ciuill and that those things ought to be done of the officers of the Churche This onely I denye that the ministers ought to medle with ciuill offices For proofe whereof the Bishop alleageth the example of Augustine whiche as Possidonius writeth was troubled with the hearing determining of causes Wherin Possidonius sayth nothing but that I willingly agree vnto For the minister with the elders ought both to heare and determine of causes but of such causes as perteyne vnto their knowledge whereof I haue spoken before And that Possidomus ment such causes as belonged vnto Augustine as he was a minister and not of ciuill affaires it appeareth by that which he writeth immediatly after where he sayth Being also consulted of by certain in their worldly affaires he wrote epistles to diuers but he accounted of this as of compulsien and resiraynte from his better busynesses Wherby it appeareth that S. Augustine medled not with those worldly affaires further than by way of giuing counsell which is not vnlawfull for a minister to doe as one friende vnto another so that his ministerie be not therby hindered Io. Whitgifte What S. Augustine did in such matters and whether he weroccupied in worldly Augustine iudge in worldely matters matters or no and that he was not a counsell giuer only but also a iudge it shall best appeare by his owne wordes spoken of himselfe whiche are so playne and euident that after you haue hearde them you will be ashamed of this answere to Possidonius and of your former assertion also Augustine therefore in his booke de opere Aug. lib. de opere Monac Monachorum of this matter writeth thus VVho feedeth a flock and doth not receiue of the milke of the flocke And yet I call to witnesse vpon my soule the Lorde Iesus in whose name I doe boldely speake these thinges that touchyng myne owne commoditie I hadde rather euerye daye as it is appoynted in well ordered Monasteries to woorke some thyng wyth my handes and to haue the other houres free to reade and to praye or too dooe somme thynge in the Holye Scriptures than too suffer the tumultuous perplexities of other mennes causes touchyng secular businesse eyther in determinyng them by iudging or in cutting them off by intreatyng to the whyche troubles Augustine thinketh that the how ghost hath bounde Bishops to ciuill causes the Apostle hathe bounde vs not by his owne iudgement but by the iudgement of hym whyche didde speake in him and yet hee himselfe did not suffer these troubles for the discourse of his Apostleship was otherwyse Here in playne woordes hée declareth that it was secular busynesse aboute the whyche he was occupyed and although he séeme to complayne of the multitude of suche businesse yet dothe hee acknowledge the same to bee lawfull iuste and conueniente and therefore he addeth and sayeth VVhyche laboure notwythstandyng wee suffer not without the consolation of the Lorde for the hope of eternall lyfe that wee maye bryng foorthe frute wyth pacience for wee are seruauntes of that Churche and especially to the weaker members what members soeuer wee are in the same bodie And
phansies they haue in this booke which they can not grounde vpon any scriptures but by wringing and wresting of them and in deede their seeking is to haue all things framed according to their fansies that they may be accompted planters and platformers of churches I omitte this that the author boasteth that he and many others will set thē selues against vs as the professed enimies of the churche of Christ For the matter is not great neither shall they in that point dea e an otherwyse with vs than the Anabaptistes 〈◊〉 〈◊〉 ther H e likes haue dealte with other Churches This shal be sufficiēt for an answere to y ◠booke bicause all other matters of substance are by me answered before in the former cōfutatiō Io. Whitgifte Nothing answered neither is this proclamation of defense solued A briefe ansvvere to certaine Pamphlets spread abroad of late I haue of late receiued three litle Pamphlets the first as it were a preface to the other two the second entituled An exhortation to the Bishops to deale brotherly with their brethren The thirde An exhortation to the Bishops and their clergie to answere a litle booke that came foorth the last Parliament and to other brethren to iudge of it by Gods worde vntil they see it answered and not be carried away with any respect of men The preface cōsisteth of these pointes especially first by diuers exāples it is there declared that the wicked and vngodly of this world could neuer away with suche as would reproue them for their manifest sinnes and vngodlines Secondly that this is the cause why these twoo treatises whiche were lately written and imprinted in the laste Parliament time c. wer of so many misliked and the authors therof so cruelly entreated and streightly imprisoned c. Thirdly it raileth on the bishops and such as be in authoritie comparing them to false prophets and to Phariseis c. Last of all it cōcindeth with threatening that if they go forwarde in their synnes their doings shal be with more bitternes of wordes and plainenesse of speache throwen into their faces The first is nedelesse for who knoweth not that from time to time it hath bin the manner of such as were desperatly wicked not to suffer their sinnes openly to be reproued The second is false vncharitable slaunderous for the cause why the bookes be not estemed especially of the wise learned is the vntrue doctrine conteined in them mainteined with vntrue and v apt allegations of the scriptures and enterlaced with opprobrious termes and railing speaches tending to the disquietnes of the church and ouerthrow of true religiō The authors therof to be imprisoned not for telling any mā of his sinnes but for writing libels against this whole church of England against the booke of common praer against the ministery against y e sacraments finally against the whole forme and gouernmēt of the church by the whole consent of this Realme established and according to the rule of Gods word And with what face can you say that they be imprisoned for telling men of their sinnes where euer reade you or heard you that any of the Prophets or Apostles tolde men of their sinnes by libels Surely Libelling is no true way of reforming that kinde of dealing is not for the Apostles of Christe but for the ministers of Sathan T C. Pag. 177. Sect. 1. here he saith the authors of the Admomtion are not punished or their booke misliked for that it telleth of the faults in the church or of the sinnes of men but for y t it mainteineth false doctrine for that they preferred a libel for the doctrine it appeareth by that which is said what it is And if he would define what a libel were ▪ it were easy to answere vnto the other point If he meane bicause it was preferred without any name vnto it how will he answere (*) Forsoo h 〈◊〉 you make wicked comparison to the example of S. Iohn in y e Apocalips who reprehend ng the ministers o diuers churches ▪ did not (a) A manifest vntruth put to his name vnto his book And to the writer of the Epistle vnto the Hebrewes ▪ which was a singular instrument and did not subscribe his epistle wherin notwithstāding he sharply rebuketh diuers faults amongst thē And yet S. Iohn nor the writer to the Hebrues were not the ministers of Satan And if he call it a libell bycause it vseth some sharper speaches surely all men see that his booke deserueth then to be called a Satyr hauing for tart words bitter and for one twenty But in what respect soeuer he calleth it a libell he accuseth not so much the authours of the Admonition for preferring of it as diuers of the honorable house of Parliament which did allow it Io. Whitgifte The comparison is very vnequall and odious that you make betwixte the holy bookes of the Scripture indited by the spirit of God and reputed and taken as portions of the canonicall scriptures wherein only we haue to séeke the doctrine of saluation and these rayling rude vncharitable and vnlearned Admonitions And yet in the one of them that is in the Reuelation you are fouly ouershot for the name of Iohn setteth his name to the Apocalips both in the beginning end the author of that booke is expressed thrée times in the firste chapter and that with such circumstances that it cannot well be doubted who the author was though you would cauill about the multiplicitie of the name Likewise his name is expressed in the latter chapter of the booke wherefore you were not well aduised when you set it downe that S. Iohn in the Apocalips did not put his name to his booke He saithe in the. 1. cap. in the first verse Seruo suo Iohanni and in the. 4. verse Ioannes 7. ecclesijs quae sunt in Asia and a little after Ego Ioannes frater vester c. and in the last chap. Ego Ioannes qui audiui vidi haec The epistle to the Hebrues hath no opprobrious and slanderous words in it neither doth the author thereof séeke to defame or deface any body as the authors of the Admonition do If my booke be comparable to eyther of the Admonitions in sharpe and vncharitable speaches proue it vnto me by comparing them togither and surely I will like the worse both of my boke and of my self and confesse that I haue offended Although I might excuse my selfe in saying that I haue done it in the defense of the truth and vendicating this Church of England from such vntollerable slanders as they burthen it with If any of the honorable house of Parliament did consent to the publishing of it in that manner and forme that it was published which I am sure they did not as you vndutifully and vntruly charge them I will not excuse them and yet they cannot be said to be either the authors or the publishers of it neither can their allowing of
any learned man but onely of certaine heretikes and especially Anabaptists To be short I haue not answered the booke by peeces but wholy Howbeit I must desyre them to pardon me for not making more speede with my answere their friuolous quotations so troubled me and my other businesse that I could no sooner make an ende of it In all the rest of that deryding Pamphlet there is nothing of any moment Augustine recor ed vpon the abu tsary worth the answering Therefore as they alledge this portion of a sentence taken out of S. Augustine in his Epistle ad Vinc n. Si terrerentur non docerentur improba quasi dominatio videretur If they shoulde be feared and not taught it might seme a vvicked gouernance so I con lude with the other part of the same sentence Si docerentur non terrerentur vetustate consuetudinis bdurarentur ad capescendam viam salutis pigrius mouerentur If they should be taught and not feared in time they vvoulde vvaxestubburne and bethe hardlier moued to imbracethe vvay of saluation T. C. Pag. 177. Sect. vlt. I know not whether they haue bene conferred with or no but I thinke the first reason which they had to perswade them was that they should go to Newgate ▪ which is that which the Exhortation cō layneth of after that they are first punished before they be taught And in this beh lfe M. Doctor hath no cause to complaine as he doth For if he list he may learne or euer he go to prison Io. Whitgifte If they were so sent to that place it was a méete reward for such disorderly dealing for ignorance may not excuse Libellers if they libell but against a priuate man much lesse shoulde it excuse them slaundering in that maner this whole Church and realme I doubt not but that I shall learne to know my selfe to do mydutie whilest I am out of prison so that I shall not iustly for lacke of dutie and honestie deserue it T. C. Pag. 178. Lin. 2. And as for the truth of the cause and wresting and mangling of the Scriptures in most places where they are sayde to mangle and wrest and how he hath answered the r quest of the Exhortation which is to confute the Admonition by the Scriptures and how truly ptly and learnedly M. Doctor hath behaued himself in citing of the old Councels and fathers I leaue it to be esteemed partly of that which I haue sayde and partly by the deeper consideration of those which bycause they can better iudge may see further into M. Doctors faults-and rapfodyes than I can Although the truth is that I haue bicause I would not make a long booke by heaping of one reprehension vpon an other contented my selfe rather to trip as it were and to passe ouer with a light foote the heades and summes of things than to number the faults which are almost as many as there are sentences in this booke more I am sure than there are pages Io. Whitgifte I haue confuted both them and you according to the giftes and grace that God hath gyuen mée with suche authorityes both of Scriptures and other learned Auth ours as is fitte to be vsed in the decyding of suche controuersies And I am well assured that you haue not omitted the least blot in my booke and for the most part you haue feyned agaynst your owne knowledge those to be whiche are not I refuse no mans iudgement of my dealing with the olde Councels and fathers that is learned and will speake without affection what he thinketh Your hyperbolicall conclusion or figure of lying where with you close vp your booke I am well vsed vnto and therefore it doth nothing trouble me but remayneth as a certaine note of the spirite that possesseth you which is the spirite of vntruth THus haue I according to that talent that God hath committed vnto me endeuoured my selfe to defende the state of this Church of England and the orders and rites therein by publyke authoritie established agaynst the slaunderous libelles of certaine vnquiet persons and this vncharitable replie of T. C. If eyther I haue omitted any thing that might haue béene vttered as I haue omitted many things or not so fully answered euery poynt that all men thereby may be satisfied namely such as will be satisfied with reason I doubt not but that there be a great number of singular learning and knowledge which will fulfill my want The which I do desire them most heartily to do euen for the loue that they haue to the peace of the Church not to suffer so common and weightie a cause to rest onely vpon one mans shoulder so farre inferiour to so many of them in all respects The contrarie part ceasse not to lay theyr heades togither and to make it all theyr cases which would more euidently appeare if their might were according to their will Therefore séeing that we like and allowe of the state let vs not suffer it to be defaced vniustly and without either learning or truth And if it shall please the contrarie part to answere this my defense then do I require no other thing of them than the selfe same which the Author of the Replie hath required of me and the which I haue accordingly performed that is that they set downe my wordes and answere me wholy which vnlesse they do they shal not onely with all wise men greatly dis redite themselues and shewe the lacke of truth to be on their side but also ease me of some paynes for I purpose not to answere Pamphlets nor to spend the time in confuting friuolous Libels The Lorde graunt that my labours may worke that effect that I desire that is peace in the Church and true obedience in the heartes of the Subiects Amen ¶ An examination of the places cited in the end of the Replie touching matters in controuersie T. C. ACcording to my promise made in my boke I haue here set down the iudgemēt of the later writers concerning these matters in controuersie betwene vs. VVherin bicause I loue not to translate out of other mens workes whereby I might make mine to grow I haue kept this moderation that I neither set downe all the writers nor all their places that I coulde nor yet of euery singular matter But the chiefest writers and either of the chiefest points or else of those wherein they are alledged against vs by M. Doctor and one only place of eache as farre as I coulde iudge and chose out most directe to that wherefore I haue alledged it For otherwise if I would haue spoken of all the pointes and of the iudgement of all the writers and gathered all the places that I coulde they would haue ben sufficient matter of an other boke as bigge or rather bigger than this I must also admonishe the Reader that I haue forborne in certeine of these titles to sette downe the iudgements of M Beza M. Bullinger and M. Gualter bycause they
are comprehended in the confession of the Churches And thus partly vpō those sentences which I haue alledged in this booke and partly vpon these testimonies here set down I leaue to the consideration of all men howe truely and iustly it is sayd that the learned writers of thesetimes one or two only excepted are against vs. Io. Whitgifte Surely it had bene more commendable in mine opinion if you had sette downe the verie wordes of the Authors themselues rather than your own collections pon them for so shoulde their iudgements more plainely haue appear whereas now you frame them as they may best serue for your purpose It is no shame for a man to translate out of other mens workes especially vsing their testimonies but it cannot be voyde of great reproch for any man so to be addicted to his owne persua on that he should so lightly regarde other mens opinions I doubt not but that the Reader will conceiue by these authorities that you haue here collected as chiefe principall and moste euident for the confirmation of your assertions vpon what slender pillers your building standeth For truely so farre as I can gather most of these places make little for your purpose and none of them inforce any such necessitie as you séeme to vrge as it will fall out in the examination of them T. C. 1 That there ought nowe to be the same regiment of the Churche which was in the Apostles time The confession of the Heluetian Tygurin Berne Geneua Polonia Hungarie and Scotlande with others in the 18. chapter speaking of the equalitie of Ministers saith that no mā may iustly forbid to returne to the olde constitution of the Churche of God and to recei e it before the custome of man Io. Whitgifte The confession in that place speaketh not one word of hauing Seniors in euery Parish neither yet of any other Seniors than those that be Ministers of the word and Sacramentes for the whole chapter intreateth of such Moreouer it sayth not that we ought to returne to that old gouernment but that we maye returne so that it is from your purpose and maketh more against you than with you For the question is not whyther we maye returne to that ynde of gouernment or no if it seeme good to the Christian Magistrate to whome God hath now committed the gouernment of the Church but whether the Christian Magistrate ought of necessitie to receiue that kynde of gouernment and no other which this confession doth no where affirme T. C. M. Caluine in his Institutions 4. booke 3. chapter and. 8. section speaking of the auncients which did assist the Pastors in euery Church sayth that experience teacheth that that order was not for one age and that this office of gouernment is necessarie to all ages Io. Whitgifte M. Caluine in that place sheweth what hath bene and what maye be in the Churche but he doth not make that kynde of gouernment so necessarie that it can not be altered His meaning is that that kinde of gouernment is necessarie for all ages bycause in euery age the Churche in one place or other is in persecution but he no where saythe as I remember this kynde of gouernment to be necessarie in all states of the Churche nay he affirmeth the directe contrarie in the same booke the seuenth chapter and. 15. section Where he speaking of the gouernment of the Churche sayth thus Scimus autem politiam pro varietate temporum recipere imò exigere varias mutationes Wee knowe that the gouernment of the Churche according to the diuersitie of times dothe receyue yea require or exacte diuers alterations T. C. And in the. 12. chapter and first section of the same booke saythe as much of Excommunication and other Ecclesiasticall censures Io. Whitgifte M. Caluine sheweth in that place howe necessarie discipline is in the Churche whych is not denyed he speaketh not in that section of any thyng nowe in controuersie T. C. Peter Martyr vpon the thirde to the Romaines teacheth that although the common wealth chaunge hir gouernment yet the Church alwayes keepeth hirs stil. Io. Whitgifte Let the Reader peruse that place and he shall perceiue howe cunning you are in counterfeiting For M. Martyr speaketh there onely of the lawes of God whiche be immutable and sheweth that therein the Churche of God doth differ from a common wealth bycause the common wealth doth often chaunge hir lawes but the Churche doth not so and he meaneth such lawes as be of the essence and being of the Church are of fayth and of saluation He speaketh also of the inwarde and essentiall forme of the Church not of the external and accidental forme of it whych is now in question and of the spiritual gouernment not of the externall gouernment Certaine it is that no law of God not being personall or temporall is to be altered But I require to haue that law sette down which establisheth this forme of gouernment for the whiche you nowe contende T. C. Bucer in his firste booke of the kingdome of Christe the. 15. chapter lamenteth that there were found amongst those which are counted of the forwardest Christians which woulde not haue the same discipline vsed nowe that was in the times of the Apostles obiecting the differences of times and of men Io. Whitgifte There is nothing in that chapter that maketh any thing wyth you or against me for who denyeth but that the discipline that Christe hath appoynted ought to be mainteined and kept in his Church our question is of the manner of executing it of the persons and of certaine other circumstances whereof M. Bucer in that chapter speaketh not one worde and that the Reader may vnderstande howe you seeke to delude him I will recite the wordes of M. Bucer in that chapter wherein he comprehendeth al that which is spoken in the same chapter touching this matter Out of all these testimonies of the holy Scripture concerning Christes kingdome they that beleeue the worde of God shall easily vnderstande that what soeuer Christe the Lorde bath commaunded vs and appoynted the same to bring a sure and great helpe to our saluation if it be so obserued as be bath commaunded and appointed it and that in all ages howsoeuer men and times doe varie neyther can wee wittginly for any cause intermitte or neglecte any of them but we muste therewith refuse and despise Christe himselfe and his whole kingdome All which I graunt and they touch not any thing nowe in controuersie Surely these be but slender testimonies to proue that there ought nowe to be the same regiment of the church whiche was in the Apostles times if you speake of the externall regiment which only is now in question T. C. 2 That one minister ought not to haue any dominion ouer an other The foresaide Heluetian confession c. in the seuententh chapter saythe that Christe did most seuerely prohibite vnto his Apostles and their successors primacie and dominion and in the
it be vpon occasion of sicknesse c as I haue before declared he woulde haue all or the moste parte that be present to communicate and who defendeth the contrarie and yet if they will not the rest may not be secluded his whole drift is to reproue such as will not communicate and not to prohibite the distribution of the Supper to those that be willing be they moe or be they fewer so that there be a competent number that it may be a Communion T. C. M. Beza against VVestphalus sheweth that it is not decent that baptisme be ministred but in the Church and that at standing houres and by the ministers and further that vpō no necessitie as it is called it ought to be ministred in priuate houses And that if it might be ministred in priuate houses yet not otherwise than by Ministers Io. Whitgifte You vntruely report M. Beza his wordes he onely sheweth in that place what the order of the Church is where he remaineth he doth not prescribe any certaine rule for all Churches neyther is it méete that he shoulde in such cases He so speaketh of baptizing in priuate houses that he doth not simplie condemne it But what soeuer his iudgement is in that poynt his mynd is not I am sure to bynde all other Churches to the same which thinke and teach as soundly of this Sacrament as he doth or can do though they agrée not with him in all circumstances T. C. M. Caluin in his Institutions 4. booke chapter 15. sect 20. 21. proueth that baptisme ought not to be ministred by priuate men or by any women Io. Whitgifte Only ministers of the Church are y e ordinarie ministers of baptisme neither may any other chalenge that function vnto thēselues ordinarily but yet if vpon occasion a priuate person do baptise the baptisme is good and lawfull euen as the circumcision was true circumcision that was ministred by Sephora As I haue proued Tract 9. cap. 5. T. C. ◠The iudgement of those late writers touching ceremonies and apparell whose secrete Epistles M. Doctor alledgeth appeareth by these places following cited out of their works printed and published by themselues Wherof also some are alledged by the answerer to the examiner where are diuers other places to this purpose wherevnto I referre the Reader M. Bucer vpon the. 18. of Mathewe saith that they say nothing which do alwayes obiect that greater things must be vrged than the reformation of ceremonies thereby defending the reliques of Antichrist for as much as ceremonies are testimonies of Religion And that as there is no agreement betweene Christe and Belial so those whiche are sincere Christians can abide nothing of Antichrist Io. Whitgifte M. Bucer sayth truely for the reformation of ceremonies is to be sought and not to be neglected neyther can sincere Christians abyde any thing of Antichriste as it is Antichristes but what is all this to the purpose is there no reformation of ceremonies in this Church of Englande from the whiche all Antichristian ceremonies are abandoned and those that remaine purged from al opinion of Antichristianitie And that M. Bucer ment nothing lesse than the ceremonies nowe reteined in this Church of Englande as we vse them it maye euidently appeare by that whiche I haue alledged out of him Tract 7. cap. 5. the. 5. diuision and chap. 7. diuision 4. T. C. Peter Martyr vpon the. 10. chap. of the second boke of the Kings saith that the Lutherans must take heede least whilest they cutte off many Popishe errors they followe Iehu by reteining also many Popish things For they defende still the reall presence in the bread of the Supper and Images and Vestiments c. and saith that religion must be wholly reformed to the quick Io. Whitgifte M. Martyr nameth the Popishe things which the Lutherans obserue to be the reall presence images all the Popish apparell which they vsed in their Masse for so doth he meane which this Church hath refused What his opinion is of this apparell that we reteine I haue declared tract 7. chap. 5. the. 4. diuision where he of purpose speaketh concerning the same God be thanked Religion is wholly reformed euen to the quicke in this Churche T. C. Bullinger in his Decades 5. Booke and ninth Sermon saythe that our Sauiour Christe and the Apostles vsed their accustomed apparell in the Supper and that although in tymes paste the Ministers put on a kynde of cloake vpon their common apparell yet that was done neyther by the example of Chryste nor of his Apostles but by the tradition of man and that in the ende after the example of the Priestes apparell in the olde lawe it was caste vpon the Ministers at the ministration of the Supper But sayth hee we haue learned long agoe not onely that all Leuiticall ceremonies are abrogated but also that they ought to be brought agayne into the Churche of no man And therfore seeing we are in the light of the Gospell and not vnder the shadowe of the lawe we do worthily reiecte that Massing Leuiticall apparell Io. Whitgifte Neyther do we reteine the massing Leuiticall apparell but that apparell onely which Bullinger himselfe alloweth of in diuers Epistles written of purpose touching these matters as I haue expressed Tract 7. Chapter 5. the. 6. Diuision c. T. C. Gualter vpon the. 21. of the Actes among others bringeth this for one reason to improue Paules shauing of his head for that the Gospel had beene preached twentie yeares and that therefore the infirmitie of the Iewes ought not to haue bene borne with And after he saith that that teacheth howe muche the superstitious Maisters of ceremonies hurte the Gospell which nourishe the weaknesse of fayth by the long keping of ceremonies and by their long bearing hinder the doings of those ministers which are more feruent Io. Whitgifte M. Gualter in these wordes sayth nothing against any poynt of this Churche he speaketh truely and nothing to your purpose M. Gualter hath sufficiently shewed his opinion in these matters not onely in written Epistles but in printed bookes as in his Epistle before his commentaries vpō the first to the Corinthians Surely there is no suche weight in these authorities for your purpose that you can take any great aduauntage of them indéede your cause in my opinion hath won small credite by alledging of them ¶ Imprinted at London by Henry Bynneman for Humfrey Toy dvvelling in Paules Churchyard at the signe of the Helmet ANNO. 1574.