first priuately admonished this maketh nothing for your purpose it taketh away authoritie of iudging and condemning from priuate men and not from publike magistrates In the. 12. of the first to the Corinth verse 28. these be the words of the Apostle And God hath ordeyned some in the Churche as first Apostles secondly Prophetes thirdly teachers then them that do miracles after that the gifte of healing helpers gouernours diuersitie of tounges How can you gather of these wordes that all this commeth to passe that is hatred fauour corruption by money and affection in iudgement bycause the regiment lefte of Christe to his Churche is committed to one mans hands In these wordes the Apostle declareth that Christ hath lefte in his Churche gouernours and thereof you may well conclude that in the Churche there muste be some whiche shoulde haue authoritie ouer the reste The Apostle dothe not here An vnperfect reason say that in euery particular congregation Christ hath left many gouernours no more than he sayeth that he hath left many pastors for one flocke but in his Churche he hath ordeyned gouernours The gouernement of the whole vniuersall Churche is not by Christe committed to one Bishop or one Prince nor the gouernment of the whole worlde to one Emperour for no one man can discharge such a cure and therefore he hath appoynted in his Churche diuers Bishops diuers Princes many gouernours But one Prince may suffise to gouerne one kingdome and one Archbishop one Prouince as chiefe and principall ouer the reste one Byshop one Diocesse one Pastor one parishe neyther doth the Apostle speake any thing to the contrarie In the. 12. to the Romaines it is thus written he that ruleth vvith diligence What maketh this for your purpose or how cā you wring it to your assertion In the. 5. of the. 1. to Timothie The Elders that rule vvell are vvorthy of double honour c. Paule sheweth in these wordes that suche are worthy theyr stipende reward which rule well in the Church and do their duties diligently But what is that to your assertion The places alledged out of the fiftenth of the Actes be of the like sorte Wheresoeuer mention is made in the Scriptures of gouernours Lacke of discretion in al ging of scriptures or Elders that you alledge to improue the gouernment of one man wherein you shewe a great wante of iudgement And yet there is no one person in this Realme the Prince only excepted which hath such absolute iurisdiction as you would make your disciples beleue But your meaning is that Christe lefte the whole gouernment of his Churche to the Pastor and to some foure of fiue of the Parish besides which you are not able to proue your places of scripture alleged signifie no such matter In those places y t be gouerned by many do you not see what cōtention there is what enimitie what factiōs what partes taking what cōfusion what little good order obserued what carelesnesse dissolutnesse in al māner of behauiour I could make this manifest by examples if I were disposed In the. 18. of Exodus which place you quote to proue that Seniors ought to be zelous and godly Iethro giueth Moses counsell not to weary himselfe in hearing all matters that be brought vnto him but rather to commit the hearing and determining of smaller matters to others And therefore verse 21. he sayeth Prouide thou among all the people men of courage fearing God men dealyng truly hauing couetousnesse and appoynt suche ouer them to be rulers ouer thousands rulers ouer hundredes rulers ouer fifties and rulers ouer tennes c. This maketh nothing for Seniors Moses here was chiefe these were but his vnder officers placed by himselfe This place serueth well for the gouernment of one Prince ouer one whole realme and giueth him good counsell what vnder officers he ought to choose To the same effect and purpose is that spoken and written whiche you cite out of the first of Deuteron verse 13. T. C. Pag. 146. Sect. 1. The rest comprehended in these sections is answered before beyng matter whiche perteyned vnto the Archbishop Io. Whitgifte Uery litle of it perteyneth to the Archbishop The Authors of y ◠Admonitiō bring in all these places of Scripture to proue the gouernment of your Seniors but how aptly it app areth in that you cannot salue their follies in so vnapt allegatiōs There be other thinges that require answere but you haue shifted of all in saying that they perteyne to the Archbishop be answered before when as neyther of both is true for they perteyne to your Seniors and be no where as yet answered But I leaue it to the Reader here to consider why you haue not set downe my booke in your Replie ¶ The inconuenience of the Seigniorie in the tyme of Christian Princes especially in the state of this Church Chap. 3. Nowe that you haue spoken all that you can for your Seniors giue me leaue a litle to declare the absurdities and inconueniences that must of necessitie follow that kinde of gouernment 1. Difference disagrement in orders and religion First euery seuerall parish must be as it were a seuerall Church gouerned by seuerall orders ceremonies yea and peraduenture professe seueral points of doctrine for there muste be equalitie among ministers and one of them muste not haue to do with anothers parishe The whole gouernment of the Parish must remayne in the minister and certayne Seniors who shall haue authoritie to correct vice abolishe ceremonies appoynt orders abregate customes make Ecclesiasticall lawes as they shall thinke good for that congregation So that whatsoeuer the Pastor and his Seniors deuise and agrée vpon be it good or euill common or singular it must be obeyed vnder the payne of Excommunication Secōdly that Seigniorie being choosen by the Pastor the parish if the Prince or 2. Confusion of 〈◊〉 any other noble man be of that congregation choosen to that office by the most parte he must not refuse it but attende vpō it be at M. Pastors calling who is the chiefe of the Seigniorie in that respect aboue Earle Duke Ring or whosoeuer moreouer he must be contented to be lincked ioyned in commission with the basest sort of the people if it please the parish to appoynt to him suche Colleags as it is like they will Yea and if they be in matters of discipline and gouernment by such simple Seniors ouerruled as it is most like they shall they must therewith be contented Thirdly it burdeneth the parish more than they are able to beare for wheras now 3. Burden and charge of parishes they repine at the finding of their Pastors then they muste be enforced besides the Pastor to nourish Deacons and sixe or seuen Seniors with widowes also Fourthly it bringeth in a new Popedome tyrānie into the Church for it giueth 4. Tyranny to the Pastor his fellow Seniors authoritie to exercise discipline by
to no other as the diligent reader may easily perceiue But howsoeuer the words of Cyprian sound certayne it is that neyther that in the. 20. of Numeri nor this in the. 1. of the Acts can proue any election made by the people Chap. 4. the. 7. Diuision Ansvvere to the Admonition Pag. 44. Lin. 1. No certayne forme of electing ministers commaunded in the scriptures But I saye that in the whole scripture there is no commaundement that it should so be nor any example that maketh therein any necessary or generall rule but that it may be altered as time and occasion serueth For in suche matters not commaunded or prohibited in scripture touching ceremonies discipline and gouernmente the Churche hathe authoritie from time to time to appointe that whiche is most conuenient for the presente state as I haue before declared T. C. Page 32. Sect. 1. 2. 3. 4. 5. 6. But you saye these examples are no generall rules (*) It will fal out that you haue neyther examples of all Apostles nor of all Churches nor of 〈◊〉 〈◊〉 times Examples of all the Apostles in all Churches and in all purer times vncontrolled and vnretracted either by any the rimitiue and purer Churches or by any rule of the scripture I thinke ought to stande If it were a priuate example of one or in one place alone or if it were countermaunded by any other rule of the scripture then the example were not always safe to follow But what if there be commaundement also ▪ In the (a) You are driu to a streight when you are glad to serch a mandatum out of the ceremoniall law eight of the booke of numbers the Lorde commaundeth that the Leuites whiche preached the word of God to the people in their seuerall congregations shoulde be broughte before the Lord and before the people the people should lay their handes vpon the Leuits heads whiche what other thinge is it than to declare their liking of them and by that ceremonie to consecrate them and set them apart for that vse of their ministerie And if you say that it were a disorder that all should lay on their hands I graunt you but so he speaketh bycause the approbation was by all and some in the name of the rest declared that by their laying on of hands But me thinketh I here your old answer that this perteyneth not vnto vs being a thing done vnder the law But take heede what you say for if you will admitte neyther the generall examples of the new testament nor the commaundements and examples of the old take heede that you do not or euer you be aware spoyle vs of the chiefe and principall pillers and buttresses of our religion and bring vs (b) Not so but you seeme to bring vs to plai udaisme to playne Catabaptistrie which you say you are so afraid of For to proue the baptisme of children and yong infants what stronger hold haue we than that God commaunded in the old Testament that they should be circumcised and examples thereof in the new Testament for that the Apostles baptised whole families where by al likelyhoode there were children Now we say that there is this commaundement in the old Testament of the ministers and there are examples in the newe Testament generall and throughout why shoulde it not then be necessarie in this as well as in the other Besides that in the (c) This is a silly place to proue 〈◊〉 generall commaundement 6. of the Acts the Apostles commaund that the Church shoulde seeke them out Deacons whome they might appoynt ouer the poore Touching certayne Ceremonies I haue shewed that they are necessary as namely the sacramentes And as for discipline and gouernmente I haue shewed partly and more heereafter will be shewed that they are of the substance of the Gospell if to haue excommunication be to haue discipline or if to haue pastors or Byshops and Doctors and Deacons be gouernmente of the Church Io. Whitgifte You do still petere principium and build vpon a false grounde for I denie that you haue examples either of all or of any of the Apostles or that this kind of election hath bin in all Churches in al purer times c. and albeit for the proofe of this sufficiēt is said before yet will I adde something now also All the places of scriptures that you haue The diuersitie of electiōs in the Apostles time hither to alleadged are Act. 1. Act. 6. Act. 14. and. 2. Cor. 8. whiche places neither agrée in persons that were to be chosen nor in the manner and forme of choosing For the first of the Acts is of an Apostle the. 6. of Deacons the. 14. of Byshops and the. 2. Cor. 8. of such as were ioyned with Paule for the collecting and distributing of Almes Al men do graunt that the calling and electing of an Apostle is immediatly from God and therefore dothe differ from all other elections of Pastors Deacons c. But to let thys passe I pray you consider the diuers manner and forme vsed in all these places In the firste of the Acts Péeter made an exhortation to the disciples he appoynted out of what company the newe Apostle shoulde be taken the Apostles presented two after prayers made lots were giuen foorth and the Apostle was chosen by lot and not by voice but immediatly taken and reputed with the eleuen Apostles In the. 6. of the Acts the twelue Apostles willed the whole multitude to looke out seuen men of honest report c. to be Deacons and the whole multitude did choose seuen and presented them to the Apostles and the Apostles prayed layed theyr hands on them In the. 14. of the Acts Paule and Barnabas ordeyned ministers in euery Churche with praying and fasting In the seconde Corinth eyghte At Paules request the Churches appoynte certayne to bée collectours for the poore Saynctes with hym whyche of all these examples woulde you followe will you name them to the people or shall the people name them too you Will you haue two put vp togyther and one of them chosen by lotte Or will you haue the whole people for to choose and you to lay on handes or will you only haue the Bishops to choose to bée short will you pray only at the election or will you both pray and fast or haue you any commission to make a mixture of all those examples and so to make one rule where vnto all Churches at all times must of necessitie be bound I told you before that M. Caluine saith plainly that out of that example in the first of the Acts no certaine rule can be gathered of electing and choosing of ministers and M. Beza li. confess ca. 5. is as plaine that there can be no certaine rule gathered out of the Beza 6. of the Acts or out of that in the first his words be these In the election of Matthias lottes were cast but for a peculiar cause
by God therefore wee saye there are so manie heades of Churches as there are gouernours of countreys So that you sée the magistrate to be the head and chief gouernour of a particular church in this respect that it is a visible societie and must haue besides the spirituall an externall gouernment also whereof bicause the ciuill Magistrate is the head and chief therefore it can not be therin established without the ciuil magistrate Your spare speches for the authoritie of the Magistrate in the gouernment of the Church I will note in a seuerall place by themselues and therfore doe I the lyghtlyer passe them ouer in this place In the meane tyme this is no good argument to saye that the Magistrate is but a member of the Churche therefore he is not the heade and chiefe gouernoure thereof in earth for the head though it be the chiefe yet is it a parte of the bodie But you still confounde the visible and inuisible Churche of Christe the spirituall and externall gouernment of the same which confusion maye make you seeme to say something to suche as doe not diligently consider it when in very déede you say nothing to the ouerthrowe of any thing that I haue answered The Churche may be established without the magistrate touching true faith and the spirituall gouernment of it by Christe in the hearte and conscience of man How y t church may be established without a Magistrate but not touching the visible societie and the externall gouernment Upon this confusion also is that grounded whiche followeth that the Churche in the respect of Christ the head is a Monarchie c. For when I sayde that the state of the Churche was popular in the Apostles tyme I spake of the outward forme shewe and gouernment of it which therefore I call popular bycause the Churche it selfe that is the whole multitude had interest almost in euery thing especially whylest the Churche yet remained at Ierusalem I knowe that all these thrée kyndes of gouernmentes maye bée mixte together after dyuers sortes but yet the state of gouernment is named according to that whiche moste ruleth and beareth the greatest sway as when matters are moste commonly gouerned by the consent of the more parte of the people the state is called popular when by diuers of the best and wysest it is called optimorum status when by one it is called a Monarchie as in thys Realme in the Courte of Parliamente althoughe all the states be represented yet bycause the iudgemente confirmation and determination resteth in the Prince therefore the state is neyther Aristocratie nor Democratie but a Monarchie Euen so in the Apostles time especiallye as I haue sayde whylest the Churche remayned at Hierusalem thoughe they myghte be counted Optimates yet bycause moste thyngs in gouernmente were doone by the consente of the people therefore the state for that tyme was popular You saye that I shoulde haue shewed howe thys difference of hauyng a Christian Magistrate and hauyng none oughte to bryng in a diuersitie in the choyse of the Pastor by the churches I haue shewed you before the reasons of it And nowe I adde this that for as muche as the Magistrate is the chiefe and principall Gouernoure of the Churches vnder Christe and oughte to haue a speciall care and regarde to and for the same It is not méete that anye thyng touching the gouernmente of the Churches or any publyke function perteyning therevnto shoulde bée otherwyse doone than he shall thynke conuenient and profitable for the present state of it And therefore well sayeth M. Musculus in his common places titu de verbi ministris Musculus It is not conueniente that those thinges whyche are publikely to bee doone or which concerne the people subiecte vnto them or to bee shorte are suche as concerne Religion and in that respecte perteyne vnto them excepte wee will saye with the fantasticall Anabaptistes that Christians may not bee Magistrates should be done without the consent and knowledge of the ciuile Magistrate And againe wherefore for the condition of tyme necessitie required that the Magistrates and Princes by the meanes of a fewe men which were of excellent iudgement and had a care that the Church of Christ should be prouided for might herevnto be induced that they might appoint faithfull and learned Pastours ouer their subiects And titulo de magistratibus speaking of the Ciuil magistrate he sayth Firste that he shoulde place ministers of Churches where they are wanting whether he chooseth them himselfe or confirmeth them whiche are chosen of others by his commaundement For it is not conuenient that any man should take vpon him anye publike offices in the Church without the authoritie of the publike magistrate But you will saye it was otherwise in the primitiue Churches in whiche the prelates of the Churches were chosen of the ministers and the people I answere Suche was then the state of the Churches that the ministers were not otherwise to be chosen bicause they had not a Christian magistrate if you call backe the manners of those tymes first call backe the conditions and state of them also The Prince hath to sée that all thyngs be doone in the Churche orderly and profitably and therfore hath he the altering and changing of suche elections Your offering of an hundreth differences betwene a persecuted Churche and that whiche is in peace shall goe with that bragge whiche you vsed Fol. 22. where you offered twentie to one c. But to what purpose make you this offer the more differences there are betwéene them the more is my cause iustifyed But you will be bolde to shewe meehow that if it were lawfull to breake the order of God c. and I will also be as bolde to answere your reasons seuerally Chap. 6. the. 6. Diuision T. C. Pag. 36. Sect. 1. In the tyme of persecution a churche chooseth an vnlearned minister or one that is wicked in lyfe howesoeuer it be he is vnfit the Churches rounde aboute by their ministers or Elders admonishe this churche of her faulte and moue to correcte it the Churche will not by no meanes be admonished what can now the other churches doe in the tyme of persecution if they excommunicate the whole churche it is a harde matter and yet if they maye doe that there is all they can doe the euill is not remedied which may be easily taken away where there is a godly Magistrate and the Churche as is before sayd compelled to a better choyse So you see that there are * This is but one and yet none in deede for the case you put is verie vnlikely se the tyme you speake of inconueniences in the choosing of the Pastor and other the gouernours of the churche by the churche in the tyme of persecution which are not in the tyme of peace vnder a christian Magistrate Io. Whitgifte This is your only reason to proue that in a Churche persecuted it is méeter for the
substance or being of baptisme whether Pa. 114. Sect. 1. he be minister or no that ministreth that sacrament Pag. 114. And this is that mysterie which you and your fellowes will not as yet openly vtter but craftily dissemble vntill you sée better oportunitie The truth is your intent is rebaptization and flat Anabaytisme But I haue declared sufficiently the vanitie of your collection in thys place and the weakenesse of your reasons touching this matter where you haue gyuen me more especiall occasion to speake of it Tract 9. Chap. 7. the. 7. Diuision T. C. Page 42. Sect. 2. 3. Seing then that the scripture doth teach this order that there should be no minister thrust vppon the Churche but by the consent thereof and reason perswadeth that ways and the vse of the Church hath bin so from time to time both in peace and in time of persecution both vnder tyrants and godly princes it cannot be without the high displeasure of almightie God the greate hurt and sore oppression of the church that one man should take this vnto him which perteyneth to so many or one minister which perteyneth to more than one especially where the aduise of learned ministers may concurre with the peoples election or consent Now if any man wil rise vp and say that this doctrine bringeth in disorder and by this meanes children boys and women should haue their voyces which is vnseemely all men vnderstande that where the election is most freest and most generall yet only they haue to do whiche are heads of families and that this is but a meere cauill to bring the truth in hatred which is vnworthy to be answered and requireth rather a Censor than a disputer to suppresse it Io. Whitgifte The scripture doth not teach any such order it hathe examples to the contrary it presribeth herein no certayne rule to be perpetuall there is better reason to the contrary if the diuersitie of the time and other circumstances be considered the Church also hath not at all times nor in all places vsed one forme and manner of election not in the Apostles time as it hath bin declared wherefore the Church is neyther hurte nor oppressed if the godly Magistrate alone do appoynt in it Byshops and take such order for admitting other inferioure Pastors as shall be thought to him most conueniente Neyther is God displeased with them for so doing if they séeke his glory therein the godly peace and quietnesse of the Church and haue respect to the end of the Apostles in appointing ministers But he is greatly displeased with those that make a necessitie where none is and trouble the Churches with their owne deuises and make contention for externall matters ¶ It is not necessarie that the people should haue interest in the election of ministers but the contrarie is conuenient Chap. 8. the. 1. Diuision Io. Whitgifte NOwe that you haue vttered all your authorities and reasons to proue that the people ought to haue interest in the electing of their ministers that I haue sufficiently I truste answered the same Lette it not be troublesome vnto you if summarily I collect my reasons that moue me to thinke the contrarie 1. And fyrst I will proue that there is no certaine forme of electing prescribed in Scripture but that the same is left frée for the Churches to appointe as shall bée thought most conuenient for their states and tymes 2. Secondly I will shewe that there hath bene greate diuersitie from tyme to tyme vsed in the Churche touching elections and that the people at all tymes and in all places haue not bene admitted thervnto 3. Last of all I will sette downe the reasons why the people haue bene debarred from such elections and why they ought still so to bée Touching the fyrst these be my reasons 1. Chryst whose factes and déedes we ought especially to followe did of himselfe Math. 10. Luke 10. alone without the consent of any call and choose his Apostles and lykewise the 70. disciples whome he sent to preache 2. The Apostles Acts. 1. altered this maner and forme for they presented two and the one of them was chosen by lotte 3. In the. 6. of the Actes they cleane altered this also for the people presented seuen to the Apostles and they were all chosen withoute lottes the Apostles also layde on their handes vpon them 4. In the. 14. of the Acts this forme is lykewise changed for Paule and Bar abas ordeyned ministers in euery citie without eyther presentment by the people or casting of lottes 5. In the. 13. of the Acts it is manyfest that Paule and Barnabas were sent onely by the Prophetes and Doctours without any consent of the people eyther giuen or required reade the beginning of the Chapter it is playne inough of it selfe 6. Paule sent Timothie and Titus and gaue them authoritie to ordeyne other 1. Tim. 5 2. Tim. 1. Tit. 1. So that it is certayne that here is no prescripte maner and forme appoynted to be obserued for euer séeing that the Apostles themselues did not bynd or tie themselues to anye suche rule which both M. Bullinger Zuinglius and Beza doe lykewyse confesse as I haue before declared And therefore M. Caluine as I tolde you before sayth that of that example in the first of the Acts no certayne rule can be gathered of electing and choosing ministers And M. Beza is of the same iudgement both for that example Act. 1. and the other also of Deacons Act. 6. as I haue lykewise declared before And in that booke of confession and. 5. Chapter he hathe this saying worthie to be noted Bycause the multitude is for the most parte ignorant and intractable and the Beza lib. con cap. 5. greater parte doth oftentymes preuayle agaynst the better not in a popular state lawfully appoynted are all things committed to the vnbridled multitude but certain Magistrates are appoynted by the consent of the people to rule and gouerne them if this wysedome be in worldely affaires muche more is a moderation to be had in those matters wherein men be oftentymes blynded Neyther is there any cause why any man of sounde iudgement should exclame that in such matters there is no place for pollicie except he can shew this policie wherof I speake to be repugnant to the word of God whiche I thinke he can not Hitherto M. Beza and he speaketh of the electors of Ministers And a little after he sayth that wee must not alwayes looke what the Apostles did in Ecclesiasticall pollicie Idem or in the gouernment of the Churche seeing there is so great diuersitie of circumstances that a man can not without preposterous zeale reduce all things in all places and tymes to one and the same forme but it is sufficient if respect be had to their ende and purpose whiche is not variable and that maner and forme vsed whiche leadeth therevnto c. Wherupon also I conclude that in the Scriptures there is no
25. Diuision T. C. Pag. 65. Sect. 3. Then I say that it is too too vnskilfully done to separate order and discipline from then that haue the ministerie of the woorde in hand as though the Church without Archbishops and Archdeacons ▪ were acōfused heape and a disordered lumpe when as S. Paule teacheth it to be without them a bodie consisting of all his partes and members comely knitte and ioyned together wherein nothing wanteth nor nothing is to much Io. Whitgifte Order and discipline are not separated from the ministery of the worde although all such Authoritie to execute discipline is not equally giuen to all as be ministers of the woorde haue not the like authoritie to execute them For as it is sayd in that Latine booke for order and policies sake more is graunted to the Archbishop than to the Bishop neither will any learned man so greatly maruayle at this seing the practise thereof was in the Apostles time For Paule had more large and ample authoritie than Timothie and Timothie than the resse of the ministers of Ephesus What if the Church without Archbishops and Archdeacons were perfect in S. Paules time and may be perfect at other times doth it therefore follow that the Church in no time or stare may haue them or rather that they be not necessarie at some time for the Churche In S. Paules time Apostles Prophets workers of miracles giftes of healing diuersitie of tongs were counted necessarie and principall partes of this body which not with standing you confesse now to be cut of and yet the bodie perfect So that you see this is no reason at all to say that the Church in S. Paules time was a perfect body without Archbyshops and Archdeacons Ergo they are not necessary in the Church of Christ. For I might as well reason thus The Church of Christe in S. Paules time was not perfect without Apostles Prophets doers of miracles giftes of healing diuersitie of tongs therefore it is not now perfect being without them And likewise it was then perfect without Christian magistrates The vnskilfull reasoning of T. C. openeth a bore to Anabaptisme Ergo Christian magistrates are to be remoued from the Church This kinde of reasoning as it is vnskilfull bicause it doth not distinguish the times of the Churche neither considereth necessarie circumstances so it is moste perilous and openeth a dore to Anabaptisme and confusion Moreouer I told you before that although this name Archbishop is not expressed The office of the Archbishop expressed in scripture in the Scripture yet is the office and function as it is euidently to be séene in the examples of Timothie and Titus yea and in the Apostles themselues whose office of planting Churches thorough the whole world is ceassed but their care for the good gouernment of those Churches which were planted and their authoritie ouer those Pastors whom they placed doth and must remayne in such places where there are Churches And therefore M. Bucer writing vpon the fourth to the Ephesians sayth Bucer in Eph. thus Miletum Presbiteros Ecclesiae Ephesinae conuocat tamen quia vnus inter eos praeerat alijs primam Ecclesiaecuram habebat in eo propriè residebat nomen Episcopi In the Actes Paule calleth the same men Bishops and Elders when as he called together the ministers of the Church of Ephesus vnto Miletum yet bicause one amongst them did rule ouer the reste and had the chiefe care of the Churche the name of Bishop did properly remayne in him So that this superioritie and iurisdiction which we speake of was euen in the Apostles time as it is more at large afterward proued Chap. 1. the. 26. Diuision T. C. Pag. 65. Sect. 3. Doth it not pertayne to order that the Apostle sayth that God hath set first Apostles secondly Prophets thirdly teachers are not these wordes First Second Thirde differences of order if this be not order surely I know not what order is And yet neyther Archbishop nor Archdeacon author of this and it was kept also before they were hatched Io. Whitgifte Yes but will you haue the same order now then muste you haue Apostles and Prophets which you denie so that this order you sée is not perpetuall wherefore from time to time that order among the ministers of the woorde muste be obserued That order multe be obserued which is conuenient for the state that is most conuenient for the state of the Church Neyther is any agaynst such order but those that will not liue in order Did euer any man denie but that there was order in the Apostles tyme All this is but to make the reader beleue that some such thing is in that Latin booke when there is not one woorde whereof any such thing can be gathered is this your simplicitie Chap. 1. the. 27. Diuision T. C. Pag. 65. Sect. 4. Let vs see of discipline and gouernment which we may see to be cōmitted to those which haue the preaching of the worde and to others also which did not preach the worde when S. Paule 1. Tim. 5. sayth that the elders which gouerne well are worthie double honour especially those which trauell in the word where he appoynteth the gouernment to the ministers of the word to those also that were not ministers of the worde And therevpon it followeth that the ministers of the Church ar not seuered one from an other as you bycause some haue the ministration of the worde and Sacraments only and some with the administration of the Sacraments and worde haue also the gouernment and discipline in their handes but cleane contrarywise S. Paule distinguisheth them and sheweth that all the ministers in the Church haue the gouernment but all haue not the worde to handle so that he distinguisheth the ministery into that which is occupied in the worde and gouernment and into that which is occupied in the gouernment onely But in this distinction you do not onely forget S. Paule but you forget your selfe For if S. Paule speake in that place of those that meddle with the ministring of the worde and sacraments (*) You falsifie my woordes by displacing the worde only only why doth the bishop which is one of the ministers that S. Paule speaketh of beyng the same that pastor is why I say doth he meddle with the discipline and order of the Church seyng that belongeth not to him by your distinction why doth also the Archbyshop whom you say is a byshop meddle with it And thus you see you neede no other aduersary than your selfe to confute you Io. Whitgifte The reader should better haue vnderstoode what you had gone aboute if you had set before his eyes the wordes that you confute Now I scarce vnderstand your meaning my selfe You shote altogether without a marke I know no man that denieth discipline and gouernment to be committed to those that haue the preaching of the worde and to others also which preach not the worde But if
as the Archbyshop And it is in effect all one with thys argument The Church is fully builded and brought to perfection and complete vnit e without the Christian magistrate Therefore Christian magistrates are not to be reteyned which is the very argument of the Anabaptists against Christian magistrates You must therefore vndersta d that the Churche must as well be preserued and kept in perfection peace and vnitie as builded and brought therevnto and that such offices and functious are lawfull as tend to that end and be therefore by lawfull authoritie appointed howsoeuer some weyward persons thinke the contrary Chap. 1. the. 16. Diuision T. C. Pag. 63. Sect. 6. And that without these ministeries the Church may be complete it appeareth by that which is in the fourth to the Ephesians where it is said that Christ gaue some Apostles some Euangelists some Pastors and Doctors to the restoring of the saincts vnto the worke of the ministerie vntill we all come to the vnitie of faith and of the knowledge of the Sonne of God and vnto a perfect man Io. Whitgifte In that place to the Ephesians there is no mention made of Deacons and widowes The place in the. 4. Ephe. discussed nor of your elders and therefore it maketh as much against them as it dothe against Archbyshops Moreouer it hath Apostles Euangelists and Prophets all which you seclude from the state of this Church Thirdly it conteyneth those ministeries only which are occupied in the word and administration of the sacramentes not those whiche perteyne to order and discipline as you afterwarde your selfe confesse and therefore I vnderstand not how that place can help you any thing at all Chap. 1. the. 17. Diuision T. C. Pag. 63. Sect. vlt. The learned writers haue thus reasoned against the Pope that forasmuch as Apostles Prophets c. are sufficient for the building of the Church therefore there ought to be no Pope The argument and necessitie of the conclusion is as strong againste the Archbyshop and all one For by the same reason that the Pope is cast away as a superfluous thing for that these offices are able to make perfect the Churche is the Archbyshop likewise throwen out of the Churche as a knobbe or some lumpe of flesh which being no member of the body doth both burden it and disfigure it And as they say that God gaue no Pope to his Churche therefore the Pope can do no good so we may well say God gaue no Archbyshop to his Churche therefore the Archbyshop can do no good Io. Whitgifte If there were no stronger places than this against the Pope of Rome his vsurped authoritie it might stand still for any thing that I know bycause this place speaketh only of the offices occupied in preaching the worde and administrating the sacraments as I haue said not of any office of gouernment Neyther is it a perfect patterne bycause it hath omitted those offices before mentioned I haue tolde you before that a negatiue argument from the scripture except it be in matters of saluation is but weake Likewise that an Archbyshop is no new ministery but may well be conteyned in the number of those of whome the Apostle there speaketh For the name of a Pastor doth comprehende both Archbishops and Byshops The name dothe but signify an office of gouernment conuenient for the state of the Church in the external pollicy of it And if it did preuaile againste the Pope yet dothe it not so againste the The great difference betwixt the Pope and the Archbyshop Archbyshop For the Pope dothe chalenge hys authoritie by succession from Peter so dothe not the Archbyshop The Pope saythe that he is the head of the vniuersall Churche of Christe so dothe not the Archbyshop The Pope saith that to be subiect to him is necessary to saluation the Archbyshop thinketh no suche matter The Pope chalengeth power to remitte and retayne sinnes to dispense with the word of God to make newe articles of faythe c. so dothe not the Archbyshop To be shorte the Pope claymeth authoritie ouer kings and princes and saithe that they haue authoritie from him but the Archbyshops if you speake of ours acknowledge themselues to be subiects to their Prince and to haue that authoritie and iurisdiction from hir which they practise ouer and aboue that that other byshops do and therefore ▪ on must needes be reproued here either of great lacke of discretion or else of gresse ignorance or purposed malice You mighte saye that God gaue no magistrate in that place to his Church Ergo the magistrate can do no good Surely I thinke that if you should well consider how néere your arguments approch to the Anabaptists you would eyther more circumspectly vse them or else quite cast them away Chap. 1. the. 18. Diuision T. C. Pag. 64. Sect. 1. Neyther did God giue any Archdeacon to his Church therefore he cannot profyte y e Church But it will be said that this argument followeth not bycause no mention is made here of the deacon or of the elder which notwithstanding are both necessary in the Churche and therefore that there are functions profitable in the Church wherof no mention is made here But how (*) It is easily knowne and as easily 〈◊〉 〈◊〉 of you as appeareth af wards easily do all men know that the Apostle speaketh of those functions here only whiche are conuersant in the worde and haue to do with the preaching thereof and therefore made hereno mention of the Deacon or elder It is said agayne that in the epistle to the Corinthians S. Paule speaketh only 1. Cor. 12. of Apostles Prophets and Doctors leauing out Euangelists and Pastors and yet Euangelists and Pastors necessary and so although Archbyshops are not spoken o in the place to the Ephesians yet they may not be therefore shut out as vnnecessary But they that saye so shoulde haue considered that the diuersitie of the matter which the Apostle handleth in these two places bred a diuerse kind of speach For in the epistle to the Corinthians going about to condemne the ambition of men whiche will thrust themselues into other mens callings and take vpon them to do all themselues and to be as it were eye and eare and hand and all S. Paule proueth that the Church is a body wherein there are many members and the same diuerse one from another and that it is not one member only And to proue that it was sufficient to say that he placed some Apostles some Prophets some Doctors without rehearsing al y e kinds of functions But in the Epistle to the Ephesians meaning to shew the liberalitie of our sauioure Christ in giuing those which shuld be able by doctrine and teaching to make perfect and absolute his Church it was necessary that he should recken vp all those functions whereby that worke is done Io. Whitgifte You haue in this place your selfe answered your former reasons touching the T. C. hath answered
him selfe touching the place Ephe. 4. place to the Ephesians For I haue tolde you that the names of Archbyshops and Archdeacon be names of iurisdiction and gouernmente not of any newe ministerie and therefore suche byshops and ministers as be so called to haue those names not in the respect of the ministerie of the word but of order and pollicie The obiection made of the place of the. 1. to the Corinth Cap. 12. is of more weight than you can be able to remoue with all the might you haue For the Apostle there as well declareth the diuersitie of offices in the Church as he doth in that Epistle to the Ephesians yea and more perfectly to as the place it selfe and the very order that the Apostle kéepeth doth declare your distinction is but in vaine inuented for a shift only against both reason and authoritie against reason bycause the Apostle hauing before made a perfect diuision of gifts in the Church it is not like but now speaking of offices he doth the same Moreouer he doth reherse them in order saying firste Apostles then Prophets thirdly Doctors c. Lastly he reciteth here more offices thā he doth there for here he reciteth eight and there only fiue at the most Authoritie both of learned writers and of the manifest words of the Apostle himselfe is against it Peter Martyr saith that in this place Recenset singulatim quas parteis habeat boc corpus he P. Martyr 〈◊〉 12. 1. Cor rehearseth particularly what parts this body hath meaning the Church And the Apostle himselfe recyting the diuerse parts of the body and functions of the same to declare the diuerse functions that be in the Church doth no doubt make as perfect a diuision here as he doth in any other place so that this shift cannot serue your turne and if it did yet haue you proued nothing by it for you your selfe haue giuen the salution saying That in the place to the Ephesians he only speaketh of suche functions as are conuersant in the word which is true Chap. 1. the. 19. Diuision T. C. Page 64. Sect. 2. But how commeth it to passe that S. Paule neyther in the one place neyther in the other nor else where maketh mention of the Archbyshop which is said to be the chefest piller and vndersetter of the Church Now I heare what is said to this that vnder the Pastor is conteyned byshop he is not conteyned but is the same that byshop How then Forsooth say they an Archbyshop is byshop well then of byshops some are Archbyshops some are what Here I see that they (*) You imagin that they are hāged and therfore help before you be d sired are hanged in the bush but I will help them of by shops some are Archbyshops some are by the commō name byshops For if they answer not thus what haue they to say But what an absurd thing were that to say that S. Paule comprehended an Archbyshop vnder a Pastor or byshop whych neyther was at that time nor certaine hundred yeares after this were not to deinde but to prophecie And how is it that they neuer marked that S. Paule speaketh of those functions whiche were in the Church and not of those which should be afterward and of those that God had giuen and not of those which he would giue ▪ For the words are and he hath giuen Io. Whitgifte No man can denie but a bishop may aptly be comprehended vnder this name Pastor and Archbyshop vnder the name of a Byshop and it may as well be saide that of byshops some be called Archbyshops and some by the name of byshops as it may be saide of kings some be called Emperours some by the common name of kings of Dukes some Archdukes some by the common name of Dukes of Iustices some chiefe Iustices some by the common name of Iustices What if the name of an Archbyshop were not in S. Paules time Doth it therefore Things may be lawfull which were not in Paules time follow that the thing signifyed by the name was not in his time This worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not in S. Paules time but afterward inuented in the councel of Nice Yet was the thing thereby signifyed in S. Paules time and from the beginning Other names there be also whiche were inuented since the Apostles time and yet both lawfully and necessarily vsed The authoritie and thing whereof the Archbyshop hath his name was in Paules time and therefore the name lawfull and if it hád not bin in S. Paules time yet were both the name and the office lawfull bycause it perteyneth to the externall policie and regiment of the Church which is variable according to the place time person and other circumstances Shall not the authoritie that Christian Princes haue in matters ecclesiasticall be thought lawfull bycause there were no such Princes in S. Paules time Dr shall not they haue the chiefe authoritie in ruling and gouerning the Church in exteruall policie and regiment bycause there is no suche expresse mention of them in those two places of S. Paule But you shall answer yourselfe for you say that in those places S. Paule speaketh of such functions as were then in the church not of such as should be afterward whiche is true And therefore I conclude that as all those offices by your owne confession before are not necessary for all times in the Church so are they not only for all times of the Church but other may be brought in méete for the gouernment of the same I know your meaning is nothing lesse yet this is my collection which I thinke you will very hardly answer How many hundred yeares the name of Archbyshop was after the Apostles time shall appeare in another place Chap. 1. the. 20. Diuision T. C. Pag. 64. Sect. 3. Moreouer if so be vnder the Pastor the Apostle comprehended an Archbyshop thē the Archbyshop is necessary and such as the Church cannot be without and commaunded of God therfore not taken vp by the pollicie of the Church for the tune countrey and other circumstances and such also as cannot be put downe at the will of the Church which is contrary to the iudgemente of those which are the Archbyshops Patrones Io. Whitgifte Your argument if it be thus framed Pastors are necessary at all times in all estates of the Church and in all places and cannot be put downe at the will of the Church Archbyshops are Pastors therfore they be necessary at all times 〈◊〉 I denie your argumente bycause the maior in the first figure cannot be particular If you make your maior vniuersall then I do denie it and put you to the proofe If you say that to preach the word and to administer the sacramēts which is the office of a Pastor is necessary at all times then I confesse it to be true and distinguish the minor on this sort that an Archbyshop in respect of the ministery of the worde and sacraments
by that which I haue here already spoken Yet would I not haue any man to thinke that I condemne any churches where this gouernment is lawfully without daunger receyued onely I haue regarde to whole kingdomes especially this Realme where it cannot but be daungerous ¶ That there is no one certaine kinde of Gouernment in the Church which must of necessitie be perpetually obserued Chap. 4. I know it wil be obiected that y e ordinaūce of God must take place whatsoeuer incōueniēces follow that this kinde of gouernmēt is the ordinance of God therfore may not for any respect be omitted But I haue denied sufficiētly declared before y t this kind of Gouernment is no where in scripture cōmaūded that it neither is nor can be perpetuall And although I haue sufficiently proued this in one or two places before the contrary is yet vnproued as I had occasion to speake of it yet I trust it shall not be grieuous to the Reader if in a worde or two I here knit vp the matter First I affirme that there is not one sentence in the whole scripture wherevpō y e 1. No commaundement hereof in scripture perpetuitie or the necessitie of this kinde of gouernment may be grounded For the place in 1. Tim. 5. doth neither cōmaunde any such kinde of gouernment nor prescribe any forme or manner of it besides the place is doubtfull diuersly expounded and therfore no such perpetual rule can be gathered of it Moreouer y e Apostle only in that place sheweth that such as rule wel are worthie of double honour c. so that I maruaile how any man can of those wordes conclude either such a Seigniorie as now is Chap. 1. the. 1. Diuision imagined or any perpetuitie of it But of this place I haue spoken before Secondly it is wel know that the manner forme of gouernment vsed in the Apostles 2. The gouernment in the Apostles time cannot nowe be exercised time expressed in the scriptures neither is now nor cā or ought to be obserued either touching the persons or the functions for we haue neither Apostles Prophets workers of miracles giftes of healing diuersitie of tounges widowes or such like all which perteyned to the gouernment of the Church in the Apostles time and were partes of it as appeareth ▪ 1. Cor. 12. Eph. 4. 1. Tim. 5. And seing that the Church is not boūd to this forme so plainly expressed in these places of scripture I see not how you can binde it to the selfe same forme of gouernment vsed in the Apostles time Thirdly this worde gubernationes mentioned 1. Cor. 12. whervpon you would groūd 3. The worde gubernationes implieth not the Seigniorie but by coniecture your Seigniorie may as some learned men think signifie any kind of gouernment cuē the ciuil Magistrate Certayne it is that only by méere coniectures it is drawne to signifie this new deuised Seigniorie therfore cannot inferre any necessary cōclusiō Furthermore it is by the spirite of God placed among those functions y t be temporall and by the iudgement of all learned men ceased for thus the Apostle sayeth Deinde potestates deinde dona sanationum opitulationes gubernationes genera linguarum now it were 1. Cor. 12. a very straunge matter that all the rest should be temporall and onely gubernationes perpetuall sure I am that the argument which so concludeth may easily be denied and by no probabilitie proued Fourthly we sée manifestly that in sundrie poynts the gouernment of y e Church 4. The Apostolicall gouernment hath of necessitie bene altered vsed in the Apostles time is and hath bene of necessitie altered that it neither may nor can be reuoked whereby it is playne that any one certayne forme or kinde of externall gouernment perpetually to be obserued is no where in the Scripture prescribed to the Churche but the charge thereof is left to the Christian Magistrate so that nothing be done contrarie to the woorde of God This is theopinion of the best writers neyther do I know any learned man of a 5. The generall opinion of the best writers Musculus loc Com. tit de Magist. contrarie iudgement M. Musculus speaking of those Seniors sayth that they were vsed in those Churches only that were destitute of Christian Magistrates which haue the chieftie and power c. not only in prophane but in diuine matters And after answering an obiection of 1. Cor. 6. he sayeth that we must needes distinguish betwene the state of the Church in those dayes and that whichis now I haue before declared M. Gualters iudgement of this matter in his Cōmentaries vpon the. 1. Cor. 5. And vpō the. 11. chapt Gualter hom 56. in 1. Cor. speaking generally of the gouernment of the Churche he sayeth thus VVherefore as concerning the doctrine of fayth and saluation we acknowledge no traditions of the Apostles but those whiche are conteyned in the creede c. But as concerning the externall forme of the Churche wee denie not that they haue taught euery where many thinges of the order of Ecclesiastical assemblies of the administration of Sacraments and of the whole gouernment of the Churche VVhereof bicause there cannot be one forme in euery place obserued they did in suche sorte appoynt them as they sawe to be requisite for the condition of any Citie or Countrie And it is certaine that the Churches in all ages haue vsed their libertie in these thinges therfore they are to iniurious which at this day eyther vnder the name of the traditiōs of the Apostles or for any other pretence go about to binde all Churches to one and the selfe same forme And vpon the. 12. chapter where he againe speaketh of the Seigniorie he Idem sayeth There be diuers which will needes institute Elders or an Ecclesiasticall enate according to the exāple of the old primitiue Churche which also should haue authoritie ouer the Magistrates thēselues if at any time they did not their dutie But it behoueth them first to shew that those their Seniors haue this power wherof Paule doth presētly speake which thing seing it doth by no meanes appeare and yet notwithstanding they deliuer vnto Satan whom they wil they do like as if some would go about to clense the leprous raise the dead worke other miracles bicause these things were vsually done in the primitiue Churche And y ◠which he speaketh touching this matter also vpō the. 14. chapt of y e same Epistle is not vnworthie y e noting whereof I haue before made mention That their ambition Idem is there reproued which go about to bring all churches to the forme of their discipline gouernmēt crie out that there is no discipline there where al things are not agreable to their traditiōs orders But these mē receiue a iust reward of their arrogācie when as they that come frō thē to other coūtries do go
determination of the church ought not lightly to be altered 89 ¶ Churching of women 534. c. The cause of the womans absence from the church after hir dehuerance 535 ¶ Circumstances necessarie are commaunded 512 ¶ Circumcision a sacrament 618 Circumcision in priuate houses 515 ¶ Cypriā chooseth without consent of the people 205 Cyprian of the office of an Archbishop 354. c. 367. c. Cyprian a Metropolitane 356. 438. 470. ¶ Ciuil offices in Ministers 749. c. Ciuill offices in our Ministers tend to the gouernment of the church pag. 75 Ciuill authoritie not claimed but committed to our Bishops 752 Some Ciuill offices rather helpes than hinderances to Bishops 753 Augustine iudgeth ciuill causes pag. 772. Ciuil iurisdiction that the Pope claimeth not like to that in vse in this church 759. 778 A greater ciuill iurisdiction sought for in disprouing the lesse 760 Ciuil iurisdictiō in vse in this church is in some respect ecclesiasticall pag. 766. 771 Ciuill and Ecclesiasticall offices met in one 767. 771. Ciuil offices in ministers not against the word of God 773. The practise of the Church for ciuil offices in ministers 773. Ciuill businesse incident to Byshops by the iudgemente of the holye Ghost 772. 774. ¶ Clement 319. c. Clements Epistle read in the church pag. 719. ¶ Collect vpon Trinitie Sunday 491 Collect of the 12. Sunday after Trinitie Sunday 491. ¶ Coemiteria 250. ¶ Commaundementes of diuerse kindes 103. All the commaundementes of God and of the Apostles are not nedefull for our saluation 103. ¶ Cōmunitie in the Apostles times pag. 162. ¶ Comelinesse externall is alterable 98. The iudgement of comelinesse resteth not in priuate men 87. ¶ Communion Booke 474. c. Communion in priuate places 5 4. 525. Communion ministred to the sicke pag. 527. c Of the number of Communicantes pag. 528. c. Basill would haue 12. at the least to communicate 530. Of compelling men to communicate 531. 532. 605. Men not meete to cōmunicate may be admitted to the hearing of the word and prayer 533. The Apostles began the communion wyth the Lordes prayer 588. 602. Matters touching the Communion pag. 588. c. Examination of Communicantes pag. 591. c. Two things worthie to be noted of Communicantes 592. Examination of communicants not disallowed 593. Communion bread 593. c. Alexander appoynted vnleauened breed 594. Bucers opinion of Communion bread 594. Caluines opinion of Communion bread 594. Christ vsed vnleauened bread 595. The kinde of bread indifferent 595. Communion at mariages 724. Of shutting mē from the Communion 603. Men persisting in wickednesse are not to be compelled to the communion 605. Halfe communion 737. The makers of the Communion booke praised 711. ¶ Companions of Paule chosen by consent and why 163. ¶ Comparisons vnequall 710. ¶ Conferēce a cause of better know ledge 176. Conference offered to the Replyer hath bene by him refused 354. 7. ¶ Confirmation 725. c 785. 786. Abuse of confirmation in the Popishe Church 786. Confirmation of old time like ours pag. 786. Confirmation at the length allowed 794. The ende of confirmation 794. ¶ Confusion follovveth the doctrin of the Admonitors 3. 559. 746. ¶ Conscientia mille testes 503. ¶ Consuls and their authoritie 396. ¶ Constantine made Ecclesiasticall lawes 698 ¶ Contention defended 34. 377. Contentiō a hinderance to the profession of diuinitie 141. VVho be contentious 13. 14. ¶ Contraries may be defined wyth one difference 124 Some delighte to be contrarie to tymes 283. Men of contrarie iudgement ioy ne against the truth 51. Howe contraries muste be cured by contraries 476. ¶ Conuenticles 41. ¶ Corruption 485 Corruption in the Churche in the Apostles time 349. ¶ Councels summoned by princes page 436 Varietie about the time of the coūcell of Nice 330. The meaning of the. 6. Can. of the councell of Nice Controuersie about the number of Canons of the councell of Nyce page 334. The seconde councell of Nyce alleaged by the Replyer 247. A corrupt councell of Vrbane alleaged by the Replyer 23. A corrupt councell of Hispall alleaged by the Replyer 442. ¶ Courtes of Byshops 679. c. Court of faculties 561. Ecclesiasticall courtes executed in the Princes name 680. ¶ Crossing in Baptisme 614. c. Difference betwixt the papists crossing and ours 616. Crossing no Sacrament 617. ¶ Curates allowed 245. ¶ Cursed things consecrated to god page 284. D. ¶ Damasus alleaged to a wrong pur pose 248. Damasus added Gloria patri 489. ¶ Dayes obseruing of dayes 546. 547. 549. 〈◊〉 kindes of obseruing of Dayes 546 ¶ Deacons chosen by consent and vvhy 164 Of ministring preaching by Deacons 582. c Philip a Deacon baptised 582. 515 Deacons helpe in the ministration pag. 585 The Deaconship a step vnto the ministery 587 Deacons baptised 588. c. More pertayneth too the office of a Deacon than prouision for the poore 687. c. Some parte of the Deacons office not necessary vnder a Christian Prince 689. 690 VVhether Deacons were in euerye congregation 689 VVhy the Apostles left the Deaconship 758 ¶ Deanes 347. 746 ¶ Decrees pertayning too order not onely humane 107 ¶ Degrees of honour in the ministerie 458 Degrees in Diuinitie condemned 780. 781. Degrees in the Vniuersitie condemned 782 To take away Degrees is barbarousnesse 420 To be deliuered from euill what it signifieth 498 ¶ Demetrius bishop of Alexandria and Egypt 470 ¶ Defyling the nature of thinges is not in mans power 285 How farre the precepte in Deuteromie is extended 117 ¶ Digressions frō the matter to the persons 24. 235. 351. 370. 512. ¶ Dic Ecclesiae interpreted 636. 663 ¶ Dionisius Areopagita Archbishop of Athens 470. 324 Dionysius Ariopagite vsed of maister Ievvell agaynst Harding 608 Dionysius Alexandr Bishop of Alexandria and Pentapolis 470 Dionysius Corinthius b 719 Dionysius Corinth his epistles read in the Church 719 Dionysius deuided parishes 249. 250. ¶ Dioscorus Archbishop 338. 471. ¶ Discipline necessarie 559 Matters concerning Discipline 660 VVherein Discipline consisteth 661 The execution of Discipline not gyuen equally to all 313 ¶ Distinction quoad ministerium quoad ordinem iustified 390 Disobedience in ciuill matters is disobedience to God 282 Dissention domesticall the fo erunner of Destruction 705 ¶ Doctors of law left out of the Admonition and way 783 ¶ Doctrine framed to mens persons pag. 148 All pointes of Doctrine pure in this Church 129 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpreted 461 ¶ Dominion hath diuerse significations 63 Some kind of temporall Dominion denied to ministers 64 A minister maye exercise temporall Dominion 64. 65 ¶ Donatists and their properties 50. 622. ¶ A doubtfull saying 255 ¶ Drun kardes in the visible church pag. 177 E ¶ Easter obserued of the Apostles pag. 〈◊〉 ¶ King Edwardes priestes left 〈◊〉 pag. 〈◊〉 ¶ Elections act 1. act 6. agree 〈◊〉 pag. 〈◊〉 Elections by the people not 〈◊〉 in the Apostles time 〈◊〉 Elections by the people not generall in
Cyprians time 1 No certaine forme of electing commaunded in Scripture 166. 1 Diuersitie of Elections in the Apostles times 167. 197 〈◊〉 Varietie vsed in Elections 〈◊〉 Reasons for the election by the people ansvvered 17 c. Elections by the multitude for the most part tumultuous 1 1 Electiō forbidden to the people 1 8 Three kindes of election in the Apostles time 1 Election and ordination may concurr 〈◊〉 Contention in popular electiōs 2 5 206. 213. 214. Reasons against popular electio 211 c. Popular elections an impedimen 〈◊〉 the ciuill Magistrate 〈◊〉 ¶ Emperours haue had the deci of ecclesiastical 〈◊〉 〈◊〉 Councels sommoned by 〈◊〉 pag. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ¶ England not bound to the ples of other churches 7 ¶ Epaphroditus an Apostlt 〈◊〉 ¶ Ephes. 4. no perfit pat 〈◊〉 423. c. Ephes. 4. dis ssed 〈◊〉 〈◊〉 ¶ Epiphanius busied with ciu l ses 〈◊〉 Epiphanius alloweth superioritie pag. 4 The writings of Epiphanius 402 The whole Epistle to Timothe no commaundement 637 Epistie and Gospell in the church pag. 58 c ¶ Equalitie of Ministers wil pull on the equalitie of all estates 455 VVhy the Admonitors seeke equalltie 459 Equalitie of Ministers quoad m i sterium 389. c. Equalitie made a cloake for ambition 55. 459 VVhat kinde of Equalitie is pretended 299 ¶ Errours and daungerous doctrine of the Replyer 4 4. 50. 77. 82. 〈◊〉 120. 176. 180. 265. 307. 518. 532. 541. 566. 568. 582 621. 622. 646. 694. 784 A grosse Errour 151 ¶ Euangelistes remaine 229. Euangelistes haue an ordiuarie function 217 ¶ Eusebius gouernour of mo Churches than one 698. ¶ Eustathius deposed for apparell page 270. 271. ¶ Examples what they proue 506. 512. Examples of Luther c. against the Admonition 148. VVhat exāples of the Apostles times must be followed 101. Particular examples maye sometime be followed 516. A general doctrine may not be concluded of a singular exāple 562 A man may follow the example of him that is not continually with him 241 Examples of T. C. against him selfe 68. 152. 374. 395. 396. ¶ Exhortatiōs particular moue more than generall 601 ¶ Excommunication 660. c. Only ministers maye excommunicate 661 Excommunication more than exclu ding from externall societie 665 Excommunication not the only punishmēt of the church 764 The people not ministers but witnesses of Excommunication 666 Want of Excommunication no iust cause of separation frō the church pag. 81 Excommunication by one 665 c. Excōmunicate persons not receiued before publike repentance 671 VVhen Excommunication shoulde be ministred 673 Hovv the whole Church is sayde too Excommunicate 673 Bishops alone did Excommunicate pag. 678. 677. 679 The practise in Augustines tyme of Excommunication 678 A kind of ciuil Excommunic 679 F ¶ Falsifications of the Replier 49. 86. 107. c. 144. 184. 186. 203. 209 222. 268. 302. 314. 326. 350. 357. 370. 412 413. 415. 439. 467. 479. 547. 584. 669. 6 0. 673. 675. 698. 797. Errour and disorder mayntayned by falsifying 485 A False collection vppon Musculus wordes 67 ¶ Fasting on the Saboth day 99. 102 Fasting on the lordes day wicked pag. 99. 102 ¶ Fayth cometh by reading 252 No man knoweth who be Faythful pag. 621 ¶ Flauianus Archbishop 338 ¶ Caius Fimbria 708 ¶ The fourth Finger 723 ¶ Fontes 614 ¶ Diuersitie betwixt spiritual Food and externall 556 ¶ Forgery seeketh corners 338 ¶ Maister Foxe alloweth of Archbishops c. 421. ¶ Freewill doctrine thought not too be repugnant to saluation 82 Doctrine of Freewill raseth the foūdation of faith 82 83 ¶ Funerall sermons 732. c. Funerall sermons compared to Tren tals 732 Funerall sermons allowed by Caluin 732 The order of the primitiue church in Funeralls 734 Funerall sermons serue to comforte those that are greeued 735 An absurde argument against Funerall sermons 735 Funeral sermōs most necessary wher there are most papistes 736 G ¶ Gedeons Ephod 711 ¶ Getils tooke their Images for gods pag. 151 Gentils and papistes not like in all respectes 475 Gentils and Iewes liad somethings common 475 ¶ Gennadius 472 ¶ Gifts of god bestowed by meanes pag. 645 Howe euery function hath giftes needfull 316 ¶ Gloria patri 489. 496 Gloria in excelsis 602 All seeke not the glory of God that pretend it 42 ¶ Godlynesse breaketh no lawes 810 Godlines required in gouernors 684 All Godly men are not meete to gouerne 684 ¶ Godfathers their promis 612. c The promise of Godfathers restrayned to their power 612 Godfathers allowed by T. C. 613 Godfathers once disallowed and after recanted 798. 782 ¶ Good things may come from euil men 746 Good men defaced by those which do no good 241 ¶ Gouernement in the Cleargie not forbiddē but the kind of Gouernment 62 The pretence of restoring right Gouernment a cloak for further mis chief 2 Gouernement of one by lawe better thā of many without lawe 378 Three kinds of lawfull gouernment pag. 650 Matters of the kind of gouernment not necessarie to saluation 80 Two kinds of gouernment of the Church 80 In what respect gouernment is necessarie 81 The Church not tyed to one kind of Gouernment 81. 98. 640. 678. c. The kind of Gouernment alterable by M. Beza his iudgement 660. Gouernours in the Church 630 Diuers circumstances alter Gouernment 639. 659. 660. Gouernment of the Church Monarchicall 641 The Gouernment of the Common wealth ought not to be framed to the Gouernment of the Church 646. c. Spirituall Gouernment taketh not a way ciuill Magistracie 756 The Gouernment of the Church not only spirituall 756. 789 Gouernour in the Church not of the Church 789 ¶ Gregorie Bishop of Pontus 471 Gregorie made the Letanie 489 Gregorie for George 447 H ¶ Heretiks loose not their baptisme pag. 622 ¶ Hemingius alloweth superio itie pag. 419. c ¶ Hierome of the degree of Bishops aboue other Ministers 369. c. Hieromes Presbyterie and the Repli ers agree not 652 ¶ Holidayes 538. c The vse of Holydayes a stoppe to superstition 539 The Iewes appointed Holydayes 543 The Ievves had moe Holydayes than we 545 Holydayes obserued in reformed Churches 548 Difference betwixt Popishe Holy-dayes and ours 554 ¶ Homilies 715. c. Our Homiles free from errour 715 Some Homilies better than some ser mons 716 Homilies of Fathers red in the church 719. 720. Homilies read commendable 296 Bucers opinion of Homilies 719 Rvdleis iudgement of Homilies 720 ¶ The title of most honorable Lord giuen to Bishops 448 I ¶ Iames Bishop of Ierusalem 470. 384. ¶ Idolatrous sacrificers may bee Ministers 143. c. Three kindes of Idolatrie 152 Idolatrous thinges turned to common vse 273 Idolatrous things conuerted too the honor and seruice of God 284 ¶ Kneling at the name of Iesus 741 VVhy christians bowed at the name of Iesus 742 ¶ Maister Iewell concerninge Archbishops 422. c. Maister Iewell slaundered by T. C. pag. 422 ¶ The Iewes had their ceremonies particularly