may séeme to contemne the same Chap. 1. the. 2. Diuision Admonition And therefore titles liuings offices by Antichrist deuised are giuen to them as Metropolitane Archebishop Lordes grace Lorde Bishop Suffragane Deane Archedeacon Prelate of the garter Earle Countie Palatine Honor highe Commissioners Iustices of Peace and Quorum c. All whiche togither with their offices as they are straunge and vnhearde of in Christes Churche nay playnly (f) Ma. 23. 11. 12. Luc. 22. 25. 1. Cor. 4. 1. 1. Pet. 5. 2. 3 in Christes worde forbidden so are they vtterly with speede out of the same to be remoued Ansvvere to the Admonition Pag. 64. Sect. 2. Heere you are in your ruffe but you shewe your ignorance and contemptuous stomacke You haue giuen sentence that the names of Metropolitane Archebishoppe c. and their offyces were deuised by Antichriste Likewise that they are strange and vnheard of in Christes Church Also that they be playnely in Gods worde forbidden and laste that they are vtterly with speede to be remoued If you can proue all these poyntes it is tyme the Churche were transformed and the whole kynde of gouernment of this Realme altered But if you can not proue them then is it highe tyme that suche insolencie shoulde bee repressed and perturbers of Churches and common wealthes refourmed Well I muste doe the best I can to improue all these poyntes whiche I mighte doe sufficiently if I shoulde as barely denie them as you haue affirmed them but I will not deale so nakedly in so great a matter T. C. Pag. 61. Sect. 2. Of those offices something hathe bin spoken before where it hathe bin proued out of the words of Christ that neyther the names nor offices of Archbishop or Archdeacons do agree to the ministerie of the Gospell Now as M. Doctor bestoweth great cost heere and trauell in digging about them and laying as it were newe earth to their rootes that they beeing halfe deade if it were possible might be recouered and quickened agayne So I (*) 1. Bicause they florishe more prosperously than the enuious man can well beare bicause these trees mounte vp so highe and spread their boughes and armes so brode that for the colde shade of them nothing can growe and thriue by them will before I come to answere these things that are heere alleaged set downe certayne reasons as it were instrumentes to take away the superfiuous loppe and spread of their immoderate offices Io. Whitgifte T. C. hathe a speciall quarell agaynst Archebishops Bishops and other that haue T. C. maketh his chief quarell agaynst those in authoritie in the Churche and whye he so doth What kinde of equalitie is pretended the name of authoritie and degrée in the Churche For he perceyueth that they be the principal stoppes and hinderances of his confused platforme and that also they be the enimies vnto sectes and contentions wherwith he is so greatly delighted Moreouer he and many of his adherents be of that nature whereof Cesar and Pompey were reported to be the one could abide no superiour the other no equall euen so is it with them as it is well knowne to those that haue bin conuersant with some of them And although they pretende equalitie in words yet if you marke well their writings it shall easily appeare that they meane it in others not in them selues for they would haue him to be the best rewarded most reuerenced that hath the most best giftes which euery one of these chiefe captaynes persuaded himselfe to haue so that in y e end there would be as great a do after their maner which of them should be the chiefe as euer there was betwixt the Bishop of Rome and other Bishops or betwixt Canterburie and Yorke in times past In the meane time you may easily vnderstande if you please that notwithstanding they themselues would be exempted from the iurisdiction of Archbishop Lorde Bishop c. yet doe they chalenge vnto themselues as great iurisdiction ouer their Parishes and as loftie dominion ouer Prince Nobles and all as euer the Pope did ouer the whole Church as shall God willing be more fully declared when I come to speake of their seigniory and kinde of gouernment Nowe to his Reply Where hath something bin spoken before of these offices names Or what arguments haue you hitherto vsed to proue that they do not agrée to the Ministers of the Gospell If you haue so done I trust you are fully answered in that same place But I promise you I doe not presently remember where you haue hitherto done it If you meane the places of Math. 20. c. you haue your full answere I haue bestowed the more cost and labour in this matter bicause I sée your chiefe force bent agaynst it For marke you who will all your drift is agaynst superiours But let vs heare your reasons Chap. 1. the. 3. Diuision T. C. Page 61. Sect. 3. And for the names first I desire the reader that we be not thought studious of contention bicause we striue about the name of Archbishop c. For this is not to striue about words vnlesse it be counted a strife of words which is taken for the maintenāce of the word of God as it hath before appeared out of the Euangelistes Then it must be remembred which Aristotle sayth very well in his Elenches that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is that names are imitations or as it were expresse images of the things whereof they are names and doe for the moste parte bring to him that heareth them knowledge of the things that are signified by them Howsoeuer the thing be it selfe yet oftentimes it is supposed to be as the name pretendeth therevpon followeth that a man may be easily deceyued when the names doe not answere to the things wherof they are names There may be I graunt a free and more licencious vse of names but that licence is more tollerable in any thing rather thā in matters of the Church saluation And if there be some cases wherin names that are not so proper may be borne with yet are there also whiche are intollerable As who can abide that a minister of the Gospel should be called by the name of Leui e or sacrificer vnlesse it be he which would not care muche if the remembrance of the death and resurrection of our sauiour Christ were plucked out of his minde Agayne it is vnlawful for any man to take vpon him those titles which are proper to our sauiour Christ but the title (*) If Christ be called an Archbishop then is not the title deuised by Anti hrist of an Archbishop is onely proper to our sauiour Christ therfore no man may take that vnto him That it is proper to our sauiour Christ appeareth by that which S. Peter sayth where he calleth him 1. Epist. 5. Heb. 13. Act. 3. 5. Heb. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Archesheph ard or Archbishop for Bishop and
with the offices then suche as speake of the very thyng it sel e withoute the names I will begin with Councels The Councell of Nice as you haue hearde hath the name of Metropolitane Councels of the name and o ice of Metropolitane an Archbishoppe c. Con. Ni en Can. 4. 7. and dothe limitte vnto ym certaine Prouinces to gouerne and take the care of It hathe bin declared that bothe M. Caluine Illyricus M. Foxe and others doe acknowledge the names and office of Patriarkes and Archbishoppes c. in the same Canon to be conteyned Neyther doe they nor any other learned wryter denie these names and offices to haue bene in the primitiue Churche and that fixed to certayne places and persons not mouable by actions nor practised by course Lykewyse you haue hearde howe that Councell by this clause Secundùm morem antiquum according to the auncient custome doth signifie that these names and offices haue bene in the Churche of long tyme or else it woulde not haue bin saide to be an olde custome Moreouer the nynthe Canon of the Councell of Antioche before alledged is Con. Antiocb can 9. most playne and euident both for the name and the thing together with the long continuance of them in the Churche The. 20. Canon of the same Councell of Antioche sayeth directly that no Bishoppes Can. 20. may call a seuerall Councell withoute the consente of theyr Metropolitanes In the sixth and. 37. Canons Concilij Arelatensis mention is made of the Metropolitane Con. Arelat cano 6. 37. of his authoritie in ordering of bishoppes and of the authoritie of his Synode The lyke bothe for the name and the matter also touchyng ordeynyng of Con. L odic can 12. Con Cartb 2. Can 12. Byshoppes is in the twelsth Canon of the Councell of Laodicea In the seconde Councell of Carthage in the twelfthe Canon it is euident that there was a Primate in euerye Prouince and that withoute his commaundement it was not lawfull for any to bée ordeyned Bishop In the. 13. and. 17. and diuers other Canons of the general Councell of Carchage Con. Carth. can 13. ▪ 17. c Con. Chalcedo as it is in the Gréeke copie the authoritie of the Primate is also expressed In the Councell of Chalcedon the name of Archebishoppe is sundrye tymes vsed Flauianus is there called Archebishop of Constantinople Dioscorus Archebishop of Alexandria and one Atticus bishoppe of Nicopolis dothe call the saide Dioscorus Archi piscopum nostrum our Archebishop Leo is called Archebishop of Rome c. Of the Councels that folowed there is no doubte and it were but superfluous for mee to stande in reciting of them and therfore thys shall suffise for the Councels to shew that bothe the name of Metropolitane or Archbishop and also the authoritie is not vnhearde of in the Churche of Christ or a flitting or slyding office Fathers and 〈◊〉 of the name and 〈◊〉 t Archebishop E phanius Nowe to the fathers and stories Epiphanius Lib. 2. tom 2. haeri 68. calleth one Peter Archebishoppe of Alexandria And that it maye fully appeare that it was bothe a continuall office and of greate authoritie and iurisdiction I will sette towne his woordes Et Meletius quidem in carcere detentus erat vnà cum praedictis Martyribus ac Petro Alexandriae Arc iepiscopo c. And Meletius truely was kepte in pryson togyther with the forenamed Martyrs and Peter the Archbishop of Alexandria and Meletius seemed to excell the other bishops of Aegypt for he had the seconde place after Peter in his Archbishoprike as being vnder him to helpe him and looking to Ecclesiasticall matters vnder him For this is the custome that the Byshoppe of Alexandria hathe the Ecclesiasticall gouernmente of all Aegypte Thebais and Mareota and Libya and Ammonica and Mareotis and Pentapolis In the same leafe he calleth this Peter Archbyshop thrée times This Peter lyued in the yeare of our Lorde thrée hundred and foure twentie yeres at the least before Peter Arch bishop of Alexandria abou twentie yeres before the Councell of Nice Idem the Councell of Nice The same Epiphanius in the same Booke and Tome baere 69. writeth thus Quotquot enim Ecclesiae in Alexandria catholicae Ecclesiae sunt sub vno Archiepiscopo sunt All the Churches that are Catholike Churches in Alexandria are vnder one Archebyshoppe And a little after he calleth Meletius Archebyshoppe of Aegypte but yet subiecte to Alexander the Archebyshoppe of Alexandria and all this was before the Councell ot Nice What can be spoken more aptely and more playnely to my purpose And if T. C. will cauill at the authoritie of the authour whyche is the poorest shifte that can bée especially when the authour is so generally allowed then for breuities sake I doe referre hym to the Epistle of Ianus Cornarius prefixed before this Booke and to that whiche after warde I haue alledged in his defense out of the Centuries Athanasius was called Archebyshoppe of Alexandria and that it may appeare that it was not a bare title but an office of Gouernment you shall finde these wordes in his second Apologie Iscbaras quidam vt nequaquam clericus ita moribus improbissimus conatus est sui pagi insulas decipere iactans sese clericum esse Id vbi resciuisset eius loci Presbyter mibi tum Ecclesias Atbanas Apol. 2. perlustranti renunciauit ego igitur c. A certaine man named Ischaras as hee was no Clearke so was hee most wicked in manners who wente aboute to deceyue the yles of his precincte boasting that hee was a Clarke when the Prieste of that place vnderstoode thereof hee tolde it vnto mee when I was visiting my Churches so I sente the same man togyther wyth Macharius the Prieste to fetche vnto mee Ischaras whome when they founde sicke in his chamber they commaunded hys father to warne hys sonne that hee attempted no suche thing as was reported of him And after in the same place followeth Ischaras Letters of submission to Athanasius In the same Apologie there are Letters of submission written by Arsennius Byshoppe of Hipsell and the Ministers and Deacons of the same Diecesse to Athanasius the beginning of the Letters is this Et nos quoque diligentes pacem vnanimitatem cum ecclesia catholica cui tu per Dei gratiam praefectus es volensque ecclesiastico Canoni pro veteri instituto subijci scribimus tibi Papa dilecte promittimusque in nomine Domini nos deinceps non communicaturos cum schismaticis c. And we also louing peace and concord with the Catholike Churche ouer whiche thou arte by the grace of God appoynted and willing accordyng to the olde custome to be subiecte to the Ecclesiasticall Canon write to thee louing father and in the name of the Lorde promise that wee hences orth will not communicate with the Schismatikes By this it is playne that Athanasius had great iurisdiction ouer many Byshops and other
Churche to the which the whole realme hath consented Can. apost 33. The. 33. Canon of the Apostles quoted in the margent is this Episcopos singularum gentium scire conuenit quis inter eos primus babeatur quem velut existiment c. It behoueth the Bishops of euery prouince to know who is chiefe among thē whom they must esteeme as their head and do nothing without his knowledge saue such things only as pertayne to their owne parish and villages which are vnder it neyther shall he do any thing without the knowledge of all For so shall vnitie be kept and God shall be glorified through Christe in the holy Ghost What haue you gotten by this Canon you see here manifestly that in euery prouince or nation there must be one chiefe Bishop that is Archbishop to whom the rest muste submitte themselues and do nothing without his knowledge This is asmuch as I require And if this Canon was made by the Apostles wherof you seeme not to doubte then is the name and authoritie of an Archbishop of greater antiquitie than you would gladly haue it and the reason and saying of S. Ierome most true Both of this Canon and of the Canon of the councell of Antioch confirming it I haue spoken before Your Passim in the margent if it be meant of such like plac s as this I graunt it but if of any other popular or Aristocraticall state and kinde of gouernment or to the improuing of the office and authoritie of an Archbishop it will fall out to be nusquam You say that it appeareth in the decretalls themselues that this kinde of gouernment hath bene the wellspryng of most horrible schisme Shew one place why are you not ashamed to vtter manifest vntruthes Shew one sentence there tending to that ende I haue recited some Canons out of that place and I haue shewed the entent of Gratian both in them and in the rest They all signifie that an Archbyshop may not do any thing of his owne authoritie without the consent of the other Byshops which no man denieth and this is the whole scope of that question Our peace is in truth and due obedience we haue the true doctrine of the worde of God and the right administration of the Sacramentes and therefore to make contention in this Church and to disturbe the quietnes and peate cannot be but mere schismaticall I will say no worse Zuinglius in his Ecclesiastes sayth that the Anabaptistes went aboute to defende their contentions then after the same manner that you do yours nowe But I answere you as he answered them your contention is not agaynst Infidels Papists and such like but agaynst the faythfull agaynst the true professors of the Gospell and in the Church of Christe and therefore as it is of it selfe wicked so is it the cause of contempt disobedience and much other vngodlinesse And the two flintstones may be in such time and place striken togither that the sparkes of fire which commeth from them may consume and burne the whole citie and countrie too And surely he is but a mad man that will smite fire to light a candle to sée by at noone day when the sunne shineth most clearely Chap. 3. the. 30. Diuision T. C. Pag. 81. Sect. 4. If therefore superioritie and domination of one aboue the rest haue such force to keepe men frō schismes when they be in the truth it hath as great force to keepe them togither in errour and so besides that one is easier to be corrupted than many this power of one bringeth as great incōmoditie in keping them in error if they fall into it as in the truth if they are in it Io. Whitgifte This is as though you should saye that if a Monarchie be an excellent kynde of gouernment and in déede the best when the lawes rule and not man as Aristotle sayth then also is it the worste when affection ruleth and not the lawe which is true for that is the worst state of gouernment which is opposed to the beste But if you will therefore conclude that a Monarchie is not the best state your argument hath no reason in it euen so is it in the gouernment of the Churche if the chéefe gouernour thereof should follow his owne appetite and be ruled by his priuate affections but it is farre otherwise when he ruleth according to the lawes wherevnto he himselfe is subiect Chap. 3. the. 31. Diuision T. C. Pag 81. Sect. 4. Morouer if it be necessary for the keping of vnitie in the Church of England that one Archbishop should be primate ouer all why is it not as meete that for the keping of the whole vniuersall Churche there should be one Archbishop or Byshop ouer all and the like necessitie of the byshop ouer A popish reason all Christendome as of the byshop of all England vnlesse peraduenture it be more necessary that there should be one byshop ouer the vniuersall Church than ouer the Church of England for as much as it is more necessarie that peace should be kept and schismes be auoyded in the vniuersall Church than in the particular church of England Io. Whitgifte This is the reason of the Papistes for the Popes supremacie and you haue borowed The reasons serue not for the Pope that serue for the Archbishop Caluine it from them Wherefore I will answere you as M. Caluine answereth them in his Institutions Cap. 8. Sect. 95. That which is profitable in one nation cannot by any reason be extended to the whole worlde for there is great difference betwixt the whole world and one nation And a little after it is euen as though a man should affirme that the whole world may be gouerned by one King bycause one fielde or towne hath but one ruler or Mayster And agayne that which is of force among fewe may not by and by be drawne to the whole worlde to the gouernment whereof no one man is sufficient M. Nowell also answereth Dorman making the same reason that you doe in these M. Nowell lib. 3. fol. 321. woordes To your third question sayeth he speaking to Dorman the lewdest of all why the same proportion may not be kepte betweene the Pope and the reste of the Byshops of Christendome that is betweene the Archbishop and the other Bishops of the prouince I answere you might as well aske why the same proportion may not be kepte betweene one Emperour of all the worlde and all the Princes of the worlde to be vnder him that is betweene the King of one realme and his Lordes vnder him The reason that the same proportion can not be kept is first bycause there is no lyke proportion at all betweene the abilitie of mans witte and power being but weake to gouerne one prouince and his abilitie to gouerne the whole Churche and all Churches throughout the worlde which no one man can haue knowledge of much lesse can haue abilitie to rule them Secondly you can bring no
made 〈◊〉 Archbishop of Creta Erasmus saith Paulus Titū Archiepiscopū Eras. in arg epi. ad Titum Chryso cap. Tit. 〈◊〉 〈◊〉 And Lyra likevvise sayth Paulus instituit Titum Archiepiscopum 〈◊〉 〈◊〉 authorities like you not Chrysostome sayth Paulus Tito mul 〈◊〉 〈◊〉 commisit Novv hauing the gouernment of many Byshops 〈◊〉 may vve call him but an Archbyshop T. C. Pag 93. Sect. 2. For the 〈◊〉 ast reasons against the Archbyshop and Archdeacon although I be well acquayn 〈◊〉 〈◊〉 that fauour this cause yet I did neuer heare them before in my life and I beleue ther 〈◊〉 〈◊〉 〈◊〉 is be his reasons whose they are supposed to be and which did set downe the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Byshop confuteth Notwithstanding the former of these two seemeth to haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be grounded of that place of Logike that sheweth that according as the 〈◊〉 〈◊〉 〈◊〉 of any thing is excellent so are those things that are annexed and adioyned vnto 〈◊〉 〈◊〉 〈◊〉 I would she simplest should vnderstande what is sayde or written I will willing 〈◊〉 〈◊〉 reasons the termes whereof are not easily perceyued but of those whyche be 〈◊〉 Io. Whitgifte 〈◊〉 〈◊〉 you may dilclaime what you lyste for you coulde neuer be brought before The inconstancie of the Replyer his companions 〈◊〉 〈◊〉 〈◊〉 downe your reasons in writing and there is no holde at your worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen at your pleasure and so wil diuerse of your com as 〈◊〉 hath taught But yet you thinke that this former reason hath a 〈◊〉 〈◊〉 c. 〈◊〉 you answere not one word to my L. of Sarums solution which 〈◊〉 〈◊〉 to be very fonde Chap. 4. the. 15. Diuision T. C. Pag. 93. Sect. 3. And as for the answere which the Bishop maketh that in place of Apostles Prophets y e giftes of tongues of healing of gouernmēt are brought in vniuersities scholes Bishops Archbishops for scholes vniuersities I haue shewco they haue bin alwayes therfore cannot come in to supply the roome of the Apostles prophets And whether a man consider the schollers that learne or the scholemasters which teach or the orders appoynted for the gouernment of y e scholes they shal be founde to be rather ciuill than Ecclesiasticall and therfore can not come in steade of any Ecclesiasticall ministerie If the Bishop do meane that they come in place of the gift of the tongs and knowledge of the Gospell that was first giuen miraculously I graunt it and then it maketh nothing to this question Io. Whitgifte You haue not shewed that scholes vniuersities were alwayes in the Church of Christ nor you cannot shew that there were any vniuersities or scholes of Christians in the Apostles time I am not disposed to contrary any thing y t is alleaged for vniuersities or scholes neither would I haue you to denie this truth affirmed by my L. of Sarum for it is certeine that God worketh now in the Churche by meanes of vniuersities scholes that which he wrought in the Apostles time myraculously by his Apostles prophets And those gifts of tongs healing gouernment c. which he then inspired at once without teaching doth he now giue by little little vsing y e ministery of scholes vniuersities such like wherfore it is true that the Bishop hath said And wheras you say y e scholes whether a man consider y e schollers that learne or the scholemasters which teach or orders appointed for y e gouernment of y e scholes they shall be founde rather ciuill than Ecclesiasticall If you speake of scholes in a prophane or heathenishe common wealth it is true But if you speake of a Christian kingdome it is most vntrue For in a Christian cōmon wealth scholes are the first nurses that bring vp childrē in y e true knowledge of God of his word prepare many of thē to the ministerie both which are Ecclesiasticall Moreouer if you talke of vniuersities such especially as be in thys Realme of England then whether you consider either y e masters fellowes or schollers or rules or orders appointed for y e gouernment of them they be for y e most parte Ecclesiasticall and therfore those things make greatly for the purpose and you haue said nothing that can ouerthrow them Chap. 4. the. 16. Diuision T. C. Pag. 93. Sect. 4. As for Bishops they can not come in place of Apostles or prophets for as much as they were when the Apostles Euangelists prophets were are one of those ministeries which S. Paule mentioneth in the. 4. to the Ephesians being the same that is the pastor Io. Whitgifte I tolde you before that y e part of the Apostles office which consisted in gouernment is now remaining in Archbishops and Bishops as to visite Churches to reforme disorders to suppresse contentions and such like which also they practised in the Apostles time in such places as were committed vnto them by the Apostles as it is euident in Timothie and Titus That Bishops do succeede the Apostles in this function of gouernment it may appeare Bishops succeed Apostles in gouernmēt Cyprian by sundry learned writers Cyprian Lib. 3. Epist. 9. writeth thus But Deacons must remember that the Lord hath chosen Apostles that is to say Bishops and chief gouernours but the Apostles after the Ascention of the Lord into heauen did appoint vnto themselues Deacons Ministers of their Bishopricke and of the Churche And Ambrose in 4. ad Ephe. Ambrose Zuinglius saith Apostoli Episcopi sunt Apostles are Byshops Zuinglius also in his Ecclesiastes saith that the Apostles when they left of goyng from place to place and remayned in one Churche were no more called Apostles but Byshops as Iames at Ierusalem and Iohn at Ephesus Wherby it may appeare that it séemeth straunge neither to the olde wryters nor to to the new to say that Byshops succéede the Apostles and come in place of the Chap. 4. the. 17. Diuision T. C. Page 93. Sect. vlt. There remayneth therfore the Archebishoppe whyche if he came in place of the Prophetes and Apostles as the Bishoppe sayth how commeth it to passe that the bishop sayth by and by out of the authoritie of Erasmus that Titus was an archebishoppe for at that tyme there was bothe Apostles Prophetes and Euangelistes If it bee so therefore that the Archbyshoppe muste supplye the wante of Apostles c. howe commeth it to passe hee wayteth not his tyme whylest they were dead but commeth in lyke vnto one which is borne out of tyme and lyke the vntymely and hastye fruite whyche is seldome or neuer holesom And for one to come into the Apostles or Prophetes place requirerh the authoritie of hym whych ordeyned the Apostles c. whyche is the Lorde and his institution in his worde whiche is that whiche we desire to be shewed But hereof I haue spoken before at large Io. Whitgifte It is not vnknowne to suche as
confesse to haue bene in these offices which notwithstanding you speake of your owne head without any warrant of Gods worde argueth that there maye be superioritie among the ministers of the Churche And the degrées of honour that you acknowledge to haue bene among the Apostles quite cast th downe your confused qualitie As for your saluing the matter in saying that this chiefetie among the Apostles consisted not in hauing anye superioritie aboue the reste but in laboring c. it may please vnskilfull persons but it will not satisfie men of discr tion and wisdome For it is to be thought that euery one of y e Apostles laboured in their calling to the vttermost of their powers that they suffered whatsoeuer God laide vpon them that they had all giftes most aboundantly necessarie for their functions Wherfore in all these things there was summa aequalitas and no m n sought such preheminence or receyued it being offered vnto him but according to their owne doctrine euery one thought of another better than of 〈◊〉 Wherfore it could not be for this respect but it was for order pollici to a oyde confusion I haue tolde you before why you labour so muche to haue honour and dignitie distributed according to the excellencie of gifts for then you perswade your selfe that the chiefetie would light on your owne necke but you may peraduenture be deceiued Chap. 6. the. 8. Diuision Ansvvere to the Admonition Pag. 123. tovvards the ende And nowe I adde that you desire this equalitie not bycause you Why y e Admonitors desire equalitie would not rule for it is manifest that you seke it most ambitiously in your maner but bycause you contemne and disdaine to be ruled and to be in subiectiō In deede your meaning is as I said before to rule and not to be ruled to do what you list in your seueral cures without controlement of Prince Bishop or any other And therefore pretending equalitie most disorderly you seeke dominion I speake that I know by experience in some of you T. C. Pag. 100. Sect. 2. 3. Now whereas he saith that we desire to pull the rule from others that the rule might be in our handes and we might doe what we list and that we seeke to withdrawe our selues from controlement of Prince and Byshop and all first he maye learne if he will that we desire no o r authoritie than that which is to the edifying of the Churche and whiche is grounded of the wo e of God which if any Minister shall abuse to his 〈◊〉 or ambition then he ought to abyde not ely the controlment of y e other Ministers yea of the brethren but also further the punishment of the Magistrates according to the quantitie of the fault And seyng you charge the brethren so sore you must be put in remembrance that thys vnreasonable authoritie ouer the rest of the ministers and cleargie (*) An vntruth ▪ for the lawfull authoritie o Bishops and Archbyshops was long be ore came to the Bishops and Archbyshops when as the Pope did exempte his hauelings from the obedience subiec on and iurisdiction of Princes Nowe therefore that we be readie to giue that subiection vnto the prince and offer our selues to the princes correction in things wherein we shall doe amisse doe you thinke it an vnreasonable thing that we desire to be disburdened of the Bishops and Archbishops yoke which the Pope hath layde vpon our neckes Io. Whitgifte Your answere maketh the matter more suspicious for this authoritie you speake of Excessiue authoritie is sought vnder pretence of equalitie which you say ▪ is to the edifying of the Church and grounded of the word of God is as it pleaseth you to interprete it For what so euer you phansie and whatsoeuer authoritie you vsurpe shall haue the same pretence and if the Prince seeke to restraine you or to breake your will you and your Seniors will excommunicate hir if she be of your parishe Fu thermore the greatest preeminence she can haue is to be one of your seigniorie and then must M. Pastor be the chiefe and so in authoritie aboue y e Prince and consequently a Pope but of this more in due place shal be spoken This authoritie which the Bishops and Archbishops now exercise came first from 〈◊〉 authoritie of Byshops Archbishops came not from the 〈◊〉 the Apostolicall Church then from the example of the primitiue Churche for y e space of fiue hundred yeares after the Apostles time Thirdly from the Councels of Nyce Antioche Constantinople and all the beste and purest Councels that euer were And last of all from the authoritie of the Prince and by the consent of this whole Churche and Realme of England therefore not from the Pope who hath rather diminished it by taking all to himselfe than in any respect encreased it Wherfore you also in exempting your self from the authoritie and iurisdiction of the Archbishop and Bishop resist God in his Ministers the Prince in hir officers and the lawes of the Church Realme in their executors And as for your protested obedience it is so enwrapped with conditions and prouisoes as in other places of your booke more plainely appeareth that when it should come to the triall if your platforme were builded it woulde proue as little as uer the Popishe Byshops was in their greatest pride Chap. 6. the. 9. Diuision Ansvvere to the Admonition Pag. 124. Sect. 2. The place in the first to the Coloss. vers 1. is this Paul an Apostle of Iesus Christ by the vvill of God Timotheus our brother Surely your minde was not of equalitie I thinke when you quoted these places to proue it But it is your vsuall maner without al discretiō iudgement to dally play with the scriptures For what sequele is there in this reason Paule calleth Timothie brother Ergo in all respectes there must be equalitie As though there were not distinction of degrees euen among brethren Io. Whitgifte Magis mutus 〈◊〉 piscis and by his silence the ouersight confessed Chap. 6. the. 10. Diuision Admonition And (g) Lu. 22. 25. 26. 1. P t. 5. 3. 4. 5. Math. 20. 25. 26. Math. 23. 8 11. 12. Gala. 2. 6. Hebr. 5. 4. Lu. 16. 25. Eze. 34. 4. 2. Cor. 1. 24. as the names of Archbishops Archdeacons Lord bishops Chancelours c. are drawen out of the Popes shop togither with their offices So the gouernment which they vse by the life of the Pope which is the Canon law is Antichristian and diuelishe and contrarie to the scriptures Ansvvere to the Admonition Pag. 208. Sect. 1. Both of the names and also of the offices of Archbyshops Archdeacons Scriptures wreasted Lorde Byshops c. I haue spoken before sufficiently and fully answered those places quoted in this margent sauyng the. 2. to the Galat. the. 5. to the Hebrues Ezech. 34. 2. Cor. 1. for these places haue bene founde out since and thoughte meete
Bees the Cranes that be in the world You see therfore how weake this reason is The rest of this reason I haue answered before T. C. Pag. 102. Sect. 1. To the Papists obiecting for the supremacie y e S. Peter was the prince chief of the Apostles M. Caluin answereth first by denying y t Peter was so bringeth many places to proue y t he was equal to y e other Apostles afterward he saith although it be graunted y t Peter was chiefe yet foloweth it not bicause one may bear rule ouer twelue being but a few in number that therfore one may rule ouer an hundreth thousand that it followeth not that that which is good amongst a few is foorthwith good in ll the worlde Nowe let all men iudge with what conscience and truste M. Doctor citcth M. Calnine for to proue the office of the Archbishop Io. Whitgifte M. Caluine in the same place hathe these wordes It is not to be maruelled that Cal. inst ca. 8. the twelue had one amongst them that might gouerne the rest For this thing doth nature allow the disposition of man require that in euery societie though all be equal in power yet som should be as it were moderator of the rest vpon whō the other might depend Ther is no court without a Consull no session of iudges without a Pretor or iustice no Colledge without a gouernour no societie without a maister so should it not be any absurditie if wee should confesse that the Apostles gaue such preheminēce vnto Peter Now let the Reader iudge whether it be Caluines meaning in good earnest or no y t there was one chief among the Apostles which being true as it is M. Doctor may with good conscience vse this answere of M. Caluine both against the Papistes and the authours of the Admonition also reasoning not much vnlyke vnto them Chap. 6. the. 18. Diuision T. C. Page 102. Sect. 1. But I maruel y t he could not also see that which M. Caluine writeth in y e next sentence almost where he sayth y t Christ is only the head of the church that the church doth cleaue vnto another vnder his 〈◊〉 but by what meanes According saith he to y e order forme of policie which he hath prescribed but he hath prescribed no such forme of policie y t one Bishop should be ouer all y e ministers Churches in a whole dioces or one Archbishop ouer al the ministers and churches in a whole prouince therfore this form of policie which is by Archbishops such Bishops as we haue is not y e meanes to knit vs one to an other in vnitie vnder the dominion of Christ. Touching y e titles names of honor which are giuen to the Ecclesiastical persons with vs how that princes 〈◊〉 Magistrates may and ought to haue the title which cannot be giuen to the ministers I haue spoken before therfore of Archbishops Archdeaco s and the Lord bishops thus farre Io. Whitgifte M. Caluine in the nexte section after that he hath answered to other arguments of Cal. insti ca 8. the Papists saith thus But let it be as they would haue it that it is good profitable that the whole world should be conteined in one monarchie which notwithstanding is most absurd but let it be so yet I wil not therfore graunt that it doth likewise hold in the gouernmēt of the churche For the church hath Christ her only head vnder whose gouernment we are knit together acording to that order and forme of policie which he himself hath prescribed VVherfore they do Christ notable 〈◊〉 which vnder this pretence will haue one man to rule ouer the whole church bicause she can not want a head for Christ is the head wherby the whole bodie being compacted and coupled by euery ioynt of gouernment dothe according to the operation in the measure of euery member iucrease to a perfect bodie Al whiche I agrée vnto as moste true but nothing at all perteyniug to youre purpose 〈◊〉 sayth that vnder the gouernment of Christe we cleaue together among our selues according to that order and that forme of pollicie whiche he hath himselfe prescribed And who denyeth this But Quorsùm This he speaketh of the spiritual regiment and policie not of the externall and yet that externall regiment and policie is also 〈◊〉 by him whiche is profitable for his Churche according to tyme place and pers ns though it be not particularly expressed in his word as partly hath bin declared before and shall be hereafter more at large vpon particular occasion Thus haue you after so many yeares trauel in this controuersie vttered all your skil against the Archbishop poured out alyour malice exercised your gibes and iests whetted your slaunderous tong and yet besides corrupt and false allegati ns of wryters fonde and toyish distinctions of your owne contrary to al practise and learning vnchristian speaches and heathenish floutes and frumpes you haue vttered nothing And I protest vnto the whole Church before God y t your vnfaithfulnesse in handeling the matter your vaine and friuolous reasons haue muche more animated me to the defense of those auncient reuerend profitable and necessarie offices I speake of the offices as they be vsed in this church And I shal most heartily desire the Reader to weigh and consider the authorities and reasons on both parties indifferently and to iudge therof according to the truth ¶ A briefe collection of suche authorities as are vsed in this defense of the authoritie of Archbishops and Bishops Ca. 7. Timothie was Bishop of Ephesus Chrysostome saith in 1. Ti. 5. y t gens ferè tota Testimonies of the Apostles tymes thervnto adioyning Asiatica almost the whole countrey of Asia was cōmitted to him And vpon the. 2. to Timo chap. 4. he saith that Paul had cōmitted to Timothie gubernacula ecclesiae gentis totiu the gouernment ouer the church of the whole nation meaning Asia Titus was Bishop of Creta not of one citie only but of the whole Is e. So sayeth Chrysostome in his cōmentaries vpon the fyrst to Titus And Lyra Erasmns Pellican and others write that S. Paule made him Archbishop of Creta And Illyricus calleth him and Timothie multarum Ecclesiarū Episcopos Bishops of many churches S. Iohn as Eusebius reporteth lib. 3. cap. 23. after his returne from Pathm s did gouerne the Churches in Asia and ordeyned Ministers and Bishops Iames was made by the Apostles Bishop of Ierusalem and the gouernment of that churche was cōmitted to him Euseb. lib. 2. cap. 23. The. 33. or as some counte 34. of the Canons attributed to the Apostles apointeth one head and chiefe Bishop to be in euery nation or countrey to whom all other Byshops of the same nation must be subiecte Dionysius Areopagita was Archbishop of Athens appoynted thervnto by S. Paul as Volusianus a godlie and learned writer testifieth Polycarpus was by S. Iohn made
opiniō touching Musculus the authoritie of y e ciuill Magistrate in ecclesiasticall matters briefly but plainly in these wordes Those whome they call Ecclesiasticall persones and we call them Papistes will not commit to the magistrate any further authoritie in religion than to be the keeper and reuenger of it and of their Ecclesiasticall lawes that the ecclesiasticall pollicie maye remayne immouable wherefore they deny him to haue authoritie in that he is a magistrate to make or to publyshe any Ecclesiasticall lawes bicause suche things perteine to those that do represent the churche whose decrees and constitutions must bee mainteyned and defended by the authoritie of the magistrate This I thought good to nete before I come to answering of his argumentes that al men may vnderstand that I no otherwise charged them in this point than they haue well deserued neither haue I as yet detected all that they peruersly thinke of the authoritie of the ciuill magistrate one thing I praye you marke that here is one note A note of Anabaptisme practised by y e Rep r. practised that I haue ascribed to the Anabaptistes in my (*) Pag. 2. sect 2. Answere to the Admonition for there I shewe that the Anabaptistes accuse the true ministers of the Gospell for attributing as they saye to much to the ciuill magistrate The same doth T. C. charge me with in this place But I will nowe come to his argumentes The. 2. Diuision T. C. Page 154 Sect 1. This distinction if M. Doctor knoweth not nor hath not heard of let him looke in the seconde booke of the Chronicles in the. 19. chap. and in the. 8. and. 11. verses hee shall see that there were a You alleage the reasons of the Papilies to the same purpose with them number appointed for the matters of the lord which were priests Leuites and there were other also appointed for the kings affaires and for matters of the common wealth amongest which were the Leuites which being more in number than could be applied to the vse of the churche were sette ouer ciuill causes being therfore moste fitte for that they were best learned in the lawes of God which were the polylike lawes of that countrey There he may learne if it please him that the making of orders and giuing of iudgementes in ciuill and Ecclesiasticall in common wealth and churche matters perteyned vnto diuers persons whiche distinction the writer to the Hebrewes doth note when he sayeth (*) that the Priest was ordeyned in thinges perteyning to God Hebr. 5. Io. Whitgifte Yes I bothe knowe this distinction and haue hearde of it for I haue redde it The 〈◊〉 vseth the same distinction reasons with the Papistes in the bookes of the Papistes as I haue shewed before I haue hearde also this same place of the. 2. Chro. 19. alleaged to confirme it For Saunders in his booke before named dothe vse it to the same ende and purpose that you do that is to proue the Ciuill Magistrate to haue no authoritie in making Ecclesiasticall lawes and orders his woordes be these Likewyse Iosaphat kinge of Iuda distinguishing bothe the Saunders li. 2. cap. 1. fol. 57. powers sayde to the Leuites and Priestes Amarias the Prieste and your Bishop shall gouerne in those thinges whiche perteyne to God But Zabadias c. beholde something perteyned to the Bishop other somethinges to the office of a Kinge The same place also dothe Harding vse to the selfe same ende agaynst my Lorde of Sarisburie fol. 118. of the defense of the Apologie of the Churche of Englande from whome I beléeue you haue borrowed it Do I not say truely that you iumpe with the Papistes do you not both conspire agaynst the Ciuill Magistrate and are you not content to vse theyr very woordes and reasons greate ado there is agaynst me bycause I vse a place of Cyprian for the authoritie of an Archbishop ouer his prouince whiche the Papistes abuse for the authoritie of the Pope ouer all Christendome and here you vse the reason not onely of Papistes but of Traytours to the same ende with them that is agaynst that lawfull iurisdiction whiche wée haue giuen to our Prince and whiche hath hetherto bene maynteyned bothe by preaching and by burning But to lette this reste in the consideration of the Reader I will in fewe The place of the Replier agaynst himselfe woordes declare that this place maketh flatte agaynst you for who placed those Leuites and Priestes in Ierusalem for the iudgement and cause of the Lorde or who prescribed vnto them what they shoulde do or who gaue to them that authoritie did not Iehosaphat the texte is playne Iehosaphat had chiefe authoritie and gouernment bothe in thinges perteyning to God and in thinges perteyning to the common wealth but for better execution of them the one he did committee to be executed by Amaria the Prieste the other by Zabadiah a ruler of the house of Iuda euen as the Quéenes Maiestie beyng supreme gouernour in all causes bothe Ecclesiasticall and Temporall committeth the hearing and iudgyng of Ecclesiasticall matters to the Archbyshops and Bishops and of Temporall matters to the Lorde Chauncellour and other iudges neyther can you any more conclude that Iehosaphat had no authoritie in Ecclesiasticall causes bycause he made Amarias the Prieste iudge in the same than you can that he had nothing to do in Temporall affayres bycause he appoynted also Zabadiah to heare determine them For if this reason be good the Quéene of Englande hath nothing to do with Ecclesiasticall matters bycause shée hath made the Archbishops and Bishops iudges in them then is this as good hir Maiestie hath no authoritie in Ciuill matters bycause she hath committed the same to the Lorde Chauncellour and other Iudges Thus you see howe both the Papistes and you are deceyued in one and she selfe same reason I will but note by the way that the Leuites beyng Ecclesiasticall persons had Leuites being Ecclesiasticall persons had to d in ciuill matters to do in Ciuill matters as the woordes of the texte verse 11. moste manifestly declare as for your shifte of the number of them beyng more than coulde be applyed to the vse of the Churche it is but your owne and therefore to simple to answere so playne and direct a place of the Scripture That in the fifte to the Hebrewes is farre from the purpose for the Apostle in the same sentence declareth what those things perteyning to God be Euen to offer bothe giftes and sacrifices for him I thinke you do not so malitiously reporte of vs as the Papistes do that we giue to the Prince power to minisier the Sacramentes and to preache the woorde if you do not this place can by no meanes serue your turne The. 3. Diuision T. C. Pag. 154. Sect. 2. This might M. Doctor haue learned by that whiche the noble Emperour Constantine attributeth Euseb. lib. 2. de vita Const. epi. ad Euseb.
many things out of order and that not by the iudgement of the Admonition and fauourers thereof onely but euen of all whiche are not willingly blinde I say if he do not amende these speaches the crime of false prophecie will sitte closer vnto him than he shall be euer able to shake of in the terrible day of the Lorde Io. Whitgifte There muste be as well rewardes for those that haue spent much time in getting There muste be rewardes for learning already atteyned learning and be learned as there muste be meanes to maynteyne men whiles they be in learning Grammer schooles and the Uniuersities serue for the one and Cathedrall churches with such other preferments serue for the other spoyle the one and the other can not possibly stande Your immodest and vncharitable speaches worke most discredite to your selfe That which I speake of other Churches by way of comparison I speake for the truth of the doctrine sincere administration of the Sacramentes and all other poynts of Religion by publike authoritie established in this Realme wherein I say agayne that there is no cause why it should giue place to any Churche that n we is And yet I do not defende the faultes of men or other corruptions from the which no Church is frée But for the cryme of false prophecie wherewith you charge me I truste it be farre from me I woulde pronenesse to contention and vncharitable iudging ▪ were as farre from you Howbeit we both must stand or fall to our owne Lord and therefore it is no good iudging before the time ¶ Of ciuill Officies in Ecclesiasticall persons Tract 23. A triall of the places alleaged by the Admonition agaynst such ciuill offices as are exercised by Ecclesiasticall persons in this realme Chap. 1. the. 1. Diuision T. C. Pag. 165. Sect. 3. The places alleaged by the Admonition to prone that ministers of the church may not intermeddle with ciuill functions one onely excepted are well and fitly alleaged and most of them vsed to that ende of writers which if I should name (*) Lorde howe lowe would you throwe him downe all would confesse that they are such as with whom M. Doctor is not worthy to be so much as spoken of the same day Io. Whitgifte ▪ This is more than modestie would suffer and tootoo outrageous for whatsoeuer the worthinesse of these men is otherwise yet am Ia minister of the woorde as well as they I am a member of the Church of Christ as well as they I am bought with his bloud as well as they therfore to say that I am not worthie to be so much as spokē of the same day wherein they are named is but extréeme immodestie passing contempt There is not so much attributed to Iesus Christ nor the Popes flatterers did neuer so excessiuely extoll him Are they so woorthie that a man may not be spoken of the same day that they are named who be they trowe we or what is their names But belike you are afrayde to name them least by speaking of me the same day you shoulde do vnto them some great dishonour in your iudgement they are better than God himselfe for the simplest that is may be named the same day that God is In déede a pretie cloake to couer your vayne bragging for I thinke you woulde haue named them if you had knowne them But to the matter Chap. 1. the. 2. Diuision Admonition Moreouer in that they haue s Luc. 9. 60. 61. Luc. 12. 14. Rom. 12. 7. 1. Tim. 6. 11 2. Tim. 2. 3. 4. Bishops pri sōs popishe Eugenius the firste bringer of them in ciuill offices ioyned to the Ecclesiasticall it is agaynst the worde of God As for an Archbishop to be a Lorde president a Lord Bishop to be a Countie Palatine a prelate of the Garter who hath much to do at S ▪ Georges feast when the Bible is caried before the Procession in the crosses place a Iustice of peace or Iustice of Quorum an high Commissioner c. And therfore they haue their prysons as Clinkes G t houses Colehouses towres and astles which is also agaynst the Scriptures This is not to haue keyes but swordes and playne tokens they are that they exercise that which they would so fayne seeme to wante I meane dominion ouer theyr brethren Ansvvere to the Admonition Pag. 214. Sect. 2. To proue that ciuill offices ioyned to the Ecclesiasticall is against the worde of God first you note Luke 9. verse 60. 61. where it is thus writtē And Iesus sayd vnto him let the dead burie the dead but go thou and preach the kingdome of God Then an other sayd I wil follow thee Lord but let me first go bid them farevvell vvhich are at my house How conclude you any thing of these places against ciuill offices in Ecclesiastical persons Christs meaning in this place is to teache vs I meane all Christians that when he calleth vs we ought not to be hindred from following and that forthwith by any excuse of doing dutie towards our friends or respect of worldly commoditie or for feare of any payne or trouble and this is spoken generally to all Christians and not alone to any one kinde of men T. C. Pag. 165. Sect. 4. For the first place if so be that the minister ought rather to leaue necessarie duties of burying 9. Lu his father and saluting his friendes vndone than that he shoulde not accomplishe his ministerie to the full much more he ought not to take vpon him those things which are not onely not necessarie dueties but as it shall appeare do in no case belong vnto him And although it may be applied to all Christians yet it doth most properly belong vnto the ministers Io. Whitgifte This is no answere to that which I haue sayde for I say that the meaning of Christ in this place is that when we are called to eternall life by him we ought not to protracte the time nor to séeke any delayes but leaue all and follow him this is the meaning of Christ this is the summe of my Answere and to this you say nothing but make a new collection that the minister ought rather to leaue necessarie duties of burying his father c. which though it be not the direct sense of this place yet I graunt it to be true for such ciuill offices as I allow in Ecclesiasticall persons are helpes for them to do their duties Wherefore as this place is vnaptly applied by the Admonition so is it vnanswered by you it may as well be vsed to debarre anyother Christians from ciuill functions as ministers of the woorde Chap. 1. the. 3. Diuision Ansvvere to the Admonition Pag. 215. Sect. 1. Secondly for the same purpose you vse Luke 12. verse 14. where Christ speaking to him that sayde vnto him Master bid my brother deuide the inheritance vvith me answereth on this sorte Man vvho made me a iudge or a deuider ouer you Christ came in
doings and therfore they haue corrected these assertiōs in their second edition of the first Admonition on this sorte Then election was made by the elders with the cōmon cōsent of the whole church Surely these men be past shame else woulde they not denie their owne written assertions T. C. Pag. 175. Sect. 6. And whereas he sayth that it is al one to say that the election of the mynister must be made by (*) A manifest 〈◊〉 〈◊〉 you leaue out this worde whole the church to say It must be made by the people it is a great ouersight to make the parte whole all one seing y e people be but one part of the church the mynister and the other gouernours are albeit not the greatest yet the principallest part I graunt that sometimes a parte is taken for the whole and so we do call sometimes the gouernours of the churche the churche and sometimes the people But where the question is of the proprietie of these speaches the Church and the people there all men that haue any iudgement can easily put a difference Io. Whitgifte What I haue sayde how truly you haue reported my wordes how aptly you haue replied to my Answere euen the very simple Reader may easily vnderstand therfore for answers to this I shall only desire him to compare our wordes togither and then it shall easily appeare how you haue falsified my wordes for wheras I gather out of these wordes of y e Admonition Election was made by the common cōsent of the whole Church therfore their collection is true which say that they would haue the mynisters to be called allowed placed by the people you either of purpose or by ouersight which is very vsuall with you haue left out y e worde whole make as though I should say that it is all one to say that the election must be made by the church to say it must be made by the people should confound the people the church the part with the whole which is a manifest vntruth But by y e way it is to be noted y t you séeme to separate the people frō the election of mynisters for you will not haue the worde Church in the Admonition to cōprehend the people else why haue you these words when the question is of the proprietie of these speaches the church and the people and surely it may séeme that this is their meaning bicause in their second edition they say the election was made by the Elders with the common consent of the people so that the election should be made by the Elders and the people only should cōsent to the election which is contrary to the rest of your assertion Ansvvere to certayne Articles c. 4. Lin. 9. They hold that a Bishop at no hande hath authoritie to ordeyne ministers This Article you confesse to be truely gathered but now you make this glosse not alone and yet in their Admonition it is in flat termes that the ordering of mynisters doth at no hand apperteyne to Bishops 6. Lin. 28. They will haue the mynisters at theyr owne pleasure to preach without lycence This is true by your owne cōfessiō for you will haue no other licēce but your calling to the ministerie which must be as you say by the congregation Here you shut out both the Princes licence and the Bishops 7. Lin. 13. fol. 17. Lin. 6. pag. 1. Whatsoeuer is set down in this Article is manifestly affirmed in the Admonitiō your answere to it is friuolous and nothing to the purpose For in the firste parte of the Admonition ▪ Fol. 2. pag. 1. These be the wordes In those dayes knowne by voice learning doctrine now they must be discerned frō other by Popish Antichristian apparell as cap gowne tippet c. And in the second part speaking of the apparell prescribed to ministers they say on this sort There is no order in it but confusion no comelinesse but deformitie no obediēce but disobediēce both against God and the Prince Are you not then ashamed to say that this Article They will haue the mynister discerned from others by no kinde of apparell and the apparell appoynted they terme Antichristian and the apparell appoynted by the Prince disobedience agaynst the Prince is falsified Fol. 4. Lin. 1. Pag. 2. They will haue all Archbishops Bishops Archdeacons c. together with their offices iurisdictions courtes and liuings cleane taken away and with speede remoued You say that this is falsified in parte bicause there is left out Lords grace Iustice of peace and Quorum c. Surely the Article is truly collected in euery poynt and playnely affirmed in the. 2. leafe of the first parte of that Admonition As for your gibing wordes that follow they be but winde I warrāt you the cōfutatiō will abide the light the Author will shew his face which you are ashamed to do 9. Lin. 9. The Article is truly collected looke in the first parte of that Admonition Fol. 2. Pag. 2. Fol. 3. And in the second part of that Admonition Fol. 1. pag. 2. Fol. 5. pag. 1. 17. Lin. 12. The collection is true for their wordes be these They simply as they receyued it from the Lorde we sinfuily mixed with mans inuentions and deuises And therfore you vntruly say that it is falsified 19. Lin. 16. They will haue no Godfathers nor Godmothers you say that this Article is also vtterly falsified what meane you so to forget your sslfe Is it not thus writtē in the first part of y e first Admonitiō o. 3 pa. 2. Godfathers and Godmothers once disallowed after recāted And as for Baptisme it was enough with them if they had water and the partie to be baptised fayth and the mynister to preache the worde and mynister the Sacramentes Nowe we must haue surplesse deuised by Pope Adrian Interrogatories mynistred to the infant Godfathers and Godmothers brought in by Higinus c Howe say you are not Godfathers and Godmothers here disallowed wherefore be they else in this place recyted or why are they here ascribed to Pope Higinus will you now allow any thing in the Church inuented by the Pope In deede in the second edition of this firste Admonition these wordes Godfathers and Godmothers brought in by Higinus be cleane left out as I haue before noted Wherfore eyther you haue not redde the diuersitie of their editions or else you are very impudent 22. Fol 8. in fine I maruell why you say that this collection is falsified Looke Fol. vlt. pag 2. of the first part of the Admonition T. C. Pag. 175. Sect. 6. The rest of those articles are answered in the discourse of the booke Besides that the fanlts which are found with the vntrue gathering of them are not taken away by M. Doctor but only in confident bould asseuerations And if I should say any thing I should but repeat their wordes Io. Whitgifte The iudgement hereof
4. The place of (a) The place of Theodoret fal fied ▪ Theodoret cited by M. Bullinger maketh mention of a golden Cope and that vsed by Bishops of Hierusalem and solde by Cyrill a good Bishop whereby he declared sufficiently his misliking of suche garments in the ministerie of the Sacraments In the place the whiche he citeth out of Socrates there is one Sycinius an Nouatian Bishop is sayde to haue worne whyte apparell and therefore is reprehended as for too muche exquisitenesse and finenesse of apparell and the Bishop of Durisine in a letter he wrote alleadgeth the same place agaynst the surplice A man would hardly beleeue that master Bullinger should vse these places to proue a distinction of apparel amongst the Ministers We are not ignorant but that a cloake hath beene vsed of the Ministers in their seruice but that was no seuerall apparell of the Ministers but common to all Christians which with chaunge of their religion chaunged also their apparell as appeareth manifestly in Tertullian de Pailio As for the Petalum that S. Iohn ware I see not howe it can be proued to be like a Bishops iter For the cappe that S. Cyprian gaue the executioner argueth rather that it was the common apparell whiche was customably worne for else it woulde not haue done him so muche good As for his vpper garment whiche he gaue to his Deacon it was a token of his good wyll which he would leaue with him as the practise hath beene seene with vs and proueth nothing that it was any seuerall apparell As for the whytelinnen garment whiche he suffered in it can not seeme straunge vnto vs which haue seene the holy martyrs of the Lorde executed in Smithfielde and other places And it is not to be thoughte that S. Cyprian had so small iudgement that liuing in the tyme of persecution he would by wearing of some notable apparell from the rest as it were betray him selfe into the handes of his ennemies vnlesse all the Christians had done so too for clearer and more open profession of their faythe and greater detestation of the contrarie Religion as Tertullian and the Chrystians in hys tyme dyd by the wearing of a Cloake whiche reason maye bee also alleadged of the Petalum of Saincte Iohn Hom. 6. ad pop Antioch It is true Chrysostome maketh mention of a white garment but not in commendation of it but rather to the contrarie For hee sheweth that the dignitie of their ministerie their sa tie and crowne was in taking heede that none vnmeete were admitted to the Lordes supper not in going about the Churche with a whyte garment And it is easily to be seene by * Scripture fondly alleaged Salomon Eccle. 9. in his Ecclesiastes that to weare a whyte garment was greatly esteemed in the East partes and was ordinarie to those that were in any estimation as the wearing of blacke with vs and therefore was no seuerall apparell for the ministers or for to execute their ministerie in Io. Whitgifte The wordes of Theodoret be these But the tale which they had raysed of Cyrillus T eod lib. 2. cap. 7. did chiefly displease the * 〈◊〉 ▪ Emperour For wheras the most worthy king Constantine had for the honour of the Churche of Hierusalem giuen vnto Macarius Bishop in the same citie a holy garment precious and wrought with golde which he should weare when he ministred the holy Baptisme they reported that Cyrill solde it c. Héere you sée that Theodoret counteth it but a fable that Cyrill should make any suche sale and those that say he solde it declare that it was not for any disalowing of the vesture but for Sozo lib. cap. 25. necessitie of the poore in the time of famine as Sozo lib. 4. cap. 25. testifieth You deale with M. Bullinger as you doe with me that is you peruert his meaning and alleage that out of Socrates that he ment not keepe that in silence which maketh Lib. 6. cap. 〈◊〉 ▪ directly for this purpose Socrates there sheweth howe Sycinius béeing a Nouatian did weare white apparel when he was for the same reproued he answered that it was no where written that Priests shoulde weare blacke apparell and bad them proue by scripture that priests ought to weare blacke apparell Whereby it is playne that ministers in those days did weare black apparel were therby knowne and that Sycinius béeing an heretike refused so to do vsing the same arguments that you do scilicet that it is no where commaunded that Priests should weare suche kinde of vesture Wherfore the story is aptly alleadged by master Bullinger to proue a seuerall kinde of apparell and it insinuateth what manner of men those be that contemne the common order in suche matters and loue to be singular like vnto Sycinius the Nouatian heretike As for S. Iohn his Petalum you heare what these learned men saye who no doubte haue good grounde of their iudgement Neyther woulde Eusebius haue made any mention of it if it had not bin a kinde of apparell whereby S. John was knowne Euseb. lib. 3. cap. 31. The wordes of Eusebius lib. 3. cap. 31. be these Iohn whiche leaned vpon the brest of the Lorde beeing a Priest wore a leafe or thinne plate Whereby it is euident that this apparell was peculiar to S. Iohn in the respecte that he was a Priest That Cyprian his apparell was not vsuall and common for other men to weare it may appeare by this that the names of his apparell be expressed for that whiche he gaue to the executioner is called Birrus that is a thi ne plate and that which he gaue to the Deacon was called Dalmatica a garment with long sléeues as for the white linnen it is not there mentioned as any distinct kinde of apparell The wordes of Chrysostome doe manyfestly declare that then suche kinde of garment was vsed in the administration of the Sacramentes neyther doe his wordes tende any thing at all to the disalowing of it for they be spoken by the way of comparison and negatiues by comparison are not simple negatiues as I tolde you before but by the way of comparison and therefore when Chrysostome sayth that the dignitie of their ministerie c. was in taking heede that none vnmeete were admitted to the Lords supper not in going about the Churche with a white garment he dothe not disallowe going about the Churche in a white garment but he sayth that it is not in comparison of the other so greatly to be regarded If Salomon in that place ment any suche matter yet is it no profe at al for this that T. C. doth 〈◊〉 eage the 〈◊〉 〈◊〉 fundly 〈◊〉 carelesly you alle e it for there was a great nūber of yeres betwixt Salomon his time and Chrysostomes and all kinde of customes much altered therfore I maruell what you meane to bring in Salomon to proue that the white apparel vsed by ministers of
as for abuses in it as it is nowe vsed you haue hitherto shewed none if it were abused yet doth it not follow that therefore it is to be remoued except the abuse coulde not be taken away without the abolishing of the thing as it was in the brasen serpent which serpent though it was by God commaūded to be set vp yet was it as M. Martyr saith but for that time wherin power was giuen vnto it to heale and cure those that were bitten of the serpents Num. 21. and therfore being but temporal and thus abused Num. 〈◊〉 was lawfully takē away neither would the Idolatrie committed vnto it otherwise haue ceased But do you thinke that any man doth worship the apparell as the Israelites did worship the serpent S. Paul in that Chapter of the. 1. Cor. reproueth 1. Cor. 11. them for certaine abuses about the Lords Supper whereof this was one of the chiefe that they made it an occasion of feasting and banquetting which maner of feasting in the Church was not onely borowed of the gentils as M. Bullinger sayth but occasion also of much contention and very vnséemely for that time and place And as Master Caluine sayth vpon that place The Corinthians are reproued bycause they had mingled Caluine prophane banquettes and that also with the contumely of the poore with that holy and spirituall feast and therefore expedient it was that they shoulde betaken awaye and if you can shewe the like vncurable abuse in the apparell I will crye away with it as fast as you do Chap. 7. the. 11. Diuision Admonition They keepe the memorie of Egypt still amongst vs and put vs in minde of that abhomination wherevnto they in times past haue serued they bring the ministerie into contempt they offende the weake they encorage the obstinate Ansvvere to the Admonition Pag. 241. Sect. 3. 4. 5. You saye they keepe the memorie of Egypt still amongst vs. c. No truely no more than dothe the Churche the Pulpit the Bells c. but they teache vs the true vse of Christian libertie and that all things be cleane to those that be cleane Finally that godly men may well vse that which wicked haue abused howsoeuer vngodly They bring the ministerie into contempte Onely with you and suche as you by your continuall crying out agaynst them haue deluded contemners of good orders lawes and statutes are to be seuerely punished for their contempt Good lawes orders and statutes are not to be altered or dissolued bicause by suche as forget their dueties they are contemned They offende the weake and encourage the obstinate Those that be offended with them thinke themselues moste strong and glorie therin with condemning of others The obstinate be encouraged throughe the schismes contentions that you trouble the Church and slaunder the Gospell with which one day you will vnderstande if in tyme you doe not repent T. C. Page 60. Sect. 2. The rest of that whiche followeth in this matter is nothing else but eyther that whiche hath bin oftenti es repeated or else reprochefull words or vniust accusations of contempt of Magistrates withou any proofe at all and therefore are suche as eyther are answered or which I will not voutchs e to answere especially seeing I meane not to (*) T ue for 〈◊〉 aue 〈◊〉 〈◊〉 for one giue reproche and reuiling for reuiling and seeing that I haue before protested of our humble submission and louing feare or reuerence whiche we beare to the Prince and those whiche are appoynted Magistrates vnderneathe hir Io. Whitgifte This is a shorte answere to say you will not voutchsafe to answere What reprochfull wordes or vniust accusations are héere vttered by me excepte this offende you that I saye contemners of good orders lawes and statutes are to be seuerely punished for their contempt Good lawes orders and statutes are not to be altered and dissolued bicause by suche as forget their dueties they be contemned If this cast you into that choler I can not mende it you must beare with me when I speake the truthe Whether of vs two haue more offended in reprochings and reuilings bicause we are both partiall in our owne causes let vs referre it to the indifferent Readers How farre you are from performing that in déede to the Magistrates that you protest in worde is in another place declared Chap. 7. the twelfth Diuision T. C. Pag. 60. Sect. 3. And therefore I will conclude that forsomuche as the ceremonies of Antichristianitie are not nor can not be the fittest to set foorthe the Gospell and for that they are occasions of fall to some of hinderaunce to other some of griefe and alienation of mindes vnto others the contrarie of all which ought to be considered in establishing of things indifferent in the Churche therefore neyther is this apparell fittest for the minister of the Gospell and if it were yet considering the incommodities that come of the vse of it it should be remoued Io. Whitgifte This conclusion consisteth wholly vpon false principles whereof though some of them haue bin before spoken yet not one of them proued for tryall wherof I referr the Reader to that which we haue bothe written of this matter The Admonition The twelfth Then as God gaue vtterance (b) Iohn 6. 38. Ioh. 12. 49. 1. Co. 11. 23 they preached the worde onely Now they reade Homelyes Articles Iniunctions c. Ansvvere to the Admonition Pag. 62. Sect. 3. Heere you quote in the margente the sixte of Iohn verse 38. where Christ sayth that he came dovvne from heauen not to doe his ovvne vvill but the vvill of his father that sente him Likewyse the twelfth of Iohn verse 49. where also he saythe that he hathe not spoken of him selfe but the father that sent him gaue him commaundement vvhat he shoulde say and what he shoulde speake And the first to the Corinthians 11. Chapter verse 23. where S. Paule sayth that he receyued of the Lorde that vvhiche he deliuered vnto them No man denieth but that the worde of God onely ought to be preached and that as God giueth vtterance But doe you meane that we may not studie for our sermons or that we may speake nothing but the very Scriptures may be amplified texte of Scripture without amplifying or expounding the same when I knowe your meaning heerein you shall vnderstande more of my minde In the meane tyme this I am sure of that the Homilies appoynted to be read in the Churche are learned godly agreable to Gods worde and more effectuall to edification than a number of your Sermons whiche consiste in wordes onely and entreate of little else but of cappe surplesse c. Archbishop Lorde Bishop c. the ende whereof is not edification but contention Homilies read in the Churche haue alwayes beene commendable Homilies red in the Church are commendable and vsuall euen from the beginning looke Augustine Chrysostome and others and why maye not Articles and Iniunctions
such proportion of antiquitie for your Pope to be cheefe head of the whole Churche as is to be shewed for Archbishops to be the chiefe Bishops in their owne prouinces c. Hitherto M. Nowell I marueyle that you will ioyne with the Papistes in so grosse a reason Chap. 3. the. 32. Diuision T. C. Pag. 82 Sect. 1. If you say that the Archbishop of England hath his authoritie graunted of the Prince the Pope of Rome will say that Constantine or Phocas which was Emperour of al Christendome did graunt him his authoritie ouer all Churches But you will say that is a lie but the Pope will set as good a face and make as great a shew therein as you do in diuerse poyntes here But admit it to be yet I say further that it may come to passe and it hath bene that there may be one Christian Cesar ouer all the realmes which haue Churches What if he then will giue that authoritie to one ouer all that one king graunteth in his lande may any man accept and take at his handes such authoritie and if it be not lawfull for him to take that authoritie tell me what fault you can finde in him which may not be founde in them Io. Whitgifte The Pope doth chalenge muche of his temporalties from Constantinus and Phocas but his supremacie and iurisdiction ouer all Churches he claymeth from Peter and from Christe wherein his clayme is more intollerable being most false and his iurisdiction more vsurped beyng wrongfully chalenged you erre therefore in that oynt greatly The Archbishop doth exercise his iurisdiction vnder the Prince and by the Princes authoritie For the Prince hauing the supreme gouernment of the realme in all causes and ouer all persons as she doth exercise the one by the Lorde Chancellor so doth she the other by the Archbishops Your supposition of one Cesar ouer all realmes that haue Churches is but supposed and therfore of no weight but admit it were true yet is there not the like reason for one Archbishop to be ouer all those Churches and ouer one prouince the reasons I haue alleaged before out of M. Caluine other neither is there any man not wilfully blinded or papistically affected that seeth not what great diuersitie there is betwixt one prouince and many kingdomes the gouernment of the one and the gouernment of the other Si vnus duodecim bominibus praefuit an propterea sequetur vnum debere Inst. cap. 8. centum millibus hominum praefici If one was ouer twelue men shall it therefore follow that one may be appoynted ouer an hundred thousand men Sayth M. Caluine Chap. 3. the. 33. Diuision T. C. Pag. 82. Sect. 2. It will be sayd that no one is able to do the office of a Bishop vnto all the whole Church neyther is there any one able to do the office of a byshop to the whole Churche of England for when those which haue bene most excellent in knowledge and wisdome and most ready and quicke in doing and dispatching matters being alwayes present haue founde ynough to do to rule and gouerne one seuerall congregation what is he which absent is able to discharge his duetie toward so many thousand churches And if you take exception that although they be absent yet they may do by vnder ministers as Archdeacons Ehauncellors Officials Commissaries and such other kinde of people what do you else say than the Pope which sayeth that by his Cardinalles Archbishops and Legates and other such lyke he doth all things For with their handes he ruleth all and by their feete he is present euery where and with their eyes he seeth what is done in all places Let them take heede therefore least if they haue a common defense with the Pope that they be not also ioyned nearer with him in the cause than peraduenture they be aware of (a) Who can beleue you mean good fayth ▪ Truly it is agaynst my will that I am constrayned to make such comparisons not that I thinke there is so great diuersitie betweene the Popedome and the Archbyshopricke but bycause there being great resemblance betwene them I meane hauing regard to the bare functiōs without respecting the doctrine good or bad which they vphold that I say there being great resemblance betwene them there is yet as I am persuaded great difference betwene the persons that execute them The which good opinion conceyued of them I do most humbly beseech them by the glorie of God by the libertie of the Churche purchased by the precious bloud of our sauiour Christe and by their owne saluation that they would not deceyue by reteyning so harde such excessiue and vniust dominion ouer the Church of the liuing God Io. Whitgifte But one man may do the office of an Archbishop in one prouince euery seuerall diocesse whereof hath a Bishop And one man may do the office of a Bishop in one diocesse euery seuerall parishe whereof hath a seuerall Pastor The Archbishop hath a generall charge ouer the prouince to sée that vnitie be kept among the Bishops and that the Bishops do their duties according to the lawes and order of the Churche or else to sée them reformed according to the sayd lawes orders if they shall be cōplayned of to haue neglected the same The lyke care haue the Bishops ouer the seuerall Pastors of their diocesse and other persons Neyther doth their office consiste in preaching onely but in gouerning also in the respect whereof they are ouer aboue the rest This office of gouernment may be well executed in one prouince so much and so far as by the lawes is required and as is cōuenient for the state of the Church but it could not be so ouer all Christendome It may be that some Pastors hauing small charges and busie heades may finde and procure moe matters and controuersies than eyther they be able or willing to compound such busie Pastors there be in England but their vnquietnesse or lacke of abilitie to dispatch those controuersies which they themselues are the authors and causes of doth not proue but that eyther the Archbishop or Bishop may do those things sufficiently and well that do apperteyne to their office and calling So much may they do by vnder ministers as Archdeacons Chauncellors c. as by the rules of the Churche are permitted vnto them and may be conuenient for the time and persons But the office of preaching of ordeyning ministers of suppressing heresies and schismes with such lyke they do not commit vnto them but execute them themselues the which bycause they cannot do throughout all Churches as they may in one Prouince therefore your reason is no reason Moreouer a Bishop of one diocesse or prouince may haue conference with his Archdeacons and Chauncellor and be priuie to all and singular their doings So cannot the Pope with his Cardinalles Archbyshops and Legates c. dispersed thorough out whole Christendome And therefore an Archbishop or Bishop may
them to this order the farther of they were from those tunes vntill the discouering of the sonne of perdition the further off were they from this moderation and the nearet they came to that tyrannie and ambitious power whiche oppressed and ouerlayed the Churche of God Io. Whitgifte Indéede this is one parte of the office of the Archbyshop and Byshop but not the whole no more than it was of Iames being Byshop of Ierusalem nor of him whome Iustine calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But your chéefe purpose now is to proue that this office is not perpetuall but changeable at euery action and durable only continuing that action which how soundly you haue done and with what straunge argumentes euery childe that hath discretion may iudge Chap. 3. the. 50. Diuision T. C. Page 86. Sect. 1. And therefore M. Caluine doth warely say that one amongst the Apostles indefinitely not any one singular person as Peter had the moderation and rule of the other and further shadoweth out what rule that was by the example of the (*) The Archbyshop contenteth himselfe with lesse authori ie than the Co suls had Consull of Rome whose authoritie was to gather the Senate togyther and to tel of the matters which were to be handled to gather the voices to pronounce the sentence And although the Antichrist of Rome had peruerted all good order and taken all libertie of the Churche into his handes the Cardinals Archbyshops and Byshops yet there are some colde and light footings of it in our synods which are holden with the Parliament where amongst all the ministers which are assembled out of all the whole realme by the more part of voyces one is chosen whiche shoulde go before the rest propound the causes gather the voyces and be as it were the mouth of the whole company whome they terme the prolocutor Such great force hath the truth that in the vtter ruines of Poperie it could neuer be so pulled vp by the rootes that a man could neuer know the place thereof no more or that it should not leaue such markes and prints behind it whereby it might afterwardes recouer it selfe and come agayne to the knowledge of men Io. Whitgifte It followeth in the same place of M. Caluine immediatly Sic nihil absurdi esset Instit. cap. 8. si fateremur Apostolos detulisse Petro talem primatum Sed quod inter paucos valet non protenus trahendum est ad vniuersum o bem terrarum ad quem regendum nemo vnus sufficit So shoulde it be no absurditie if we shoulde confesse that the Apostles did giue this kynde of preheminence vnto Peter But yet that whiche auayleth among fewe must not by and by be drawen to the whole worlde to the ruling whereof no one man can suffice You sée therefore that M. Caluine speaketh of one singular person euen of Peter hym selfe and yet dothe he not slide into the tents of the Papistes but teacheth rather how to beware of them and yet to acknowledge the truthe of Peter We gyue no greater authoritie eyther to Archbyshop or Byshop than the The example of T. C. against himselfe Consuls and their authoritie Consull or Pretor had among the Romanes or a Master and president in a colledge for the Consuls vppon whose authoritie you séeme so muche to stay were appoynted to gouerne the common wealth of the Romanes after they had banished theyr kynges and they were called Consuls quia plurimum reipublicae consulebant bycause they profited the common wealth very muche whose authoritie in thys dyd differ from the authoritie of a king that there mighte be appeale from them and that they could not put to deathe any citizen of Rome withoute the consente of the people but they mighte otherwise punishe them and ast them into prison They had authorite also to make frée th se that were in bondage they were of the greatest honoure si nullus esset Dictat r if there were no Dictator in the common wealth and their authoritie was offorce not onely in the Senate but else where And it is manyfest that they had not onely authoritie to call the Senate to tell those matters that were to be handled and to take their voyces but to commaunde that none shoulde depart oute of the Citie that had anye v ycè in the Senate and to electe Senators c. It appeareth that you little knewe what the offyce of a Consull was when you wrytte thys If you take aduantage of thys that the office of the Consull was annuall and not perpetuall yet it helpeth not you anything for he was moderator and ruler not of one action onely but of so manye as were by occasion eyther ordinarie or extraordinarie in the whole yeare of ys Consulshyp For my part I doe not thinke that the Archbyshop either hath or ought to haue that authoritie in his prouince that the Consull had in Rome A Master of a Colledge the which example also Master Caluine doth vse hath a Masters of Colledges and their authoritie perpetuall offyce he is chiefe gouernour of that societie and all the members thereof owe duetie and obedience vnto him as to their head he hathe authoritie to puni he and to sée lawes executed neyther doe I thynke that eyther Archbyshop or Byshop claymeth greater authoritie and iurisdiction ouer theyr Prouinces and Diocesse than is due to the Master within hys Colledge And therfore those examples of Master Caluine do confute your assertion they doe in no poynt confirme it In Synodes thoughe there be chosen a prolocutor for the inferior sorte of the Cleargie yet dothe the Archbyshop reteyne still bothe hys office place and authoritie euen as the Prince dothe or the Lorde Kéeper notwythstanding it be permitted to the lower house of Parliament to choose them a Speaker and therefore this is nothyng nor alleaged to anye purpose excepte you wyll saye that in the ciuill state all was equall and that there was no superior but in eueryaction some chosen by the multitude to gouerne the action bycause in the lower house of Parliament they choose a Speaker whose offyce continueth but duryng that Parliament You passe not what you alleage so you maye séeme to alleage something Chap. 3. the. 51. Diuision T. C. Pag. 86. Sect. 2. Nowe you see what authoritie wee allowe amongst the Ministers bothe in theyr seuerall Churches or in prouinciall Synodes or nationall or generall or what so euer other meetings shall be aduised of for the profitte and edifying of the Churche and wythall you see that a we are farre from thys tyrannie and excessiue power whyche nowe is in the Churche so we are by the grace of God as farre from confusion and disorder wherein you trauell so muche to make vs to seeme guiltie Io. Whitgifte I sée you allowe muche more authoritie in wordes that is in the examples you haue vsed than you wyll willingly acknowledge I sée also that this authoritie whyche you call
Priests and euites And I maruell that you wil denie this especially seing that you would de vs to the ciu ll law of Moses wherof this is a portion You adde that by all these princes ouer euerye tribe and fainilie as by the prince of the whole land God did as it were c. all this maketh nothing against our 〈◊〉 xcept y u will also take away the Prince of the whole land ▪ As this order among the Iewes was obserued in al tribes so is it now in al Prouinces and Diocesse This is but slender 〈◊〉 ou bring and y t not to the purpose for the A swere speaketh of na es and you driue it to offices Indeede you almost in no place reason ad Idem which is a maniiest argumente that you are but a shiftyng cauiller Chap. 4. the. 12. Diuision T. C. Pag. 93. Line 13. Moreouer these orders and pollicies touching the distribution of the offices of the Leuites and priests and touching the appoin ment of their gouernours were done of Dauid by the * aduise 2. Chro. 19. of the Prophets Gad and Nathan which receiued of the Lord by commaundement that whyche they deliuered vnto Dauid And if so be that it can be shewed that Archbishops and Archdeacons came into the church by any commaundement of the Lord then this allegation hath some force but now being not only not 〈◊〉 but also as I haue shewed forbydden euery man doth see that this reason hath no place but serueth to the vtter ouerthrow of the Archbyshop and Archdeacon For if Dauid beyng suche a notable personage and as it were an Angell of God durste not take vpon him to bring into the Church any orders or pollicies not onely not againste the worde of God but not without a precise word and commaundement of God who shal dare be so bold as to take vpon him the institution of the chiefe office of the Church and to alter the pollicie that God hath appointed by his seruantes the Apostles Io. Whitgifte You runne away with the matter as though all were cleare when as it is not so You affirme y t Dauid did apoint these orders pollicies touching y e distribution of the offices of the leuites Priests c. by the eduise of Gad and Nathan the prophets of God And for proof hereof you quote in the margent 2. Chron. 19. where there is not one word for your purpose or signifying any suche thing In déed in the 2. chro 29. there is affirmed the lyke thing But my L. of Sarisburie hath answered you that such negatiue reasons are very weake And if you wil denie it to be a negatiue reason from authoritie yet can you not denie but that it is as féeble an argument as almost can be For what if Dauid did appoynt these orders touching the distribution of the offices of the leuites priests c. doth it therfore follow that the church at no tyme may appointe suche offices as shall be thought méete for the gouernment of it according to the tyme places and persons where haue you learned of a singular example to make a generall rule or to frame an argumente ex solis particularibus In the. 2. Chro. 19. which you haue quoted in the margent there is a not able place Scripture alleaged against himselfe against you for there expresse mention is made that Iehosaphat set in Ierusalem of the Leuites and of the Priests c. for the iudgemente and cause of the Lorde and made Amariah the Priest chiefe ouer them neyther were they Iudges for the citie 2. Chron. 19. of Ierusalem onely but for the whole countrey And yet we reade not of any commaundement vers 8. that Iehosaphat had so to do Chap. 4. the. 13. Diuision T. C. Pag. 93 Sect. 1. And where the Bishop sayth it is knowne and confessed that ther wanted many things to the persection of the Churche of the Iewes truly I doe not knowe nor can not consesse that that Churche wanted (*) This is directly contrary to your selfe any thing to the perfection of that estate which the Lord would haue them be in vntill the comming of our sauioure Christ. And if there were any thing wanting it was not for wante of good lawes and pollicies whereof the question is but for wante of due execution of them which we speake not of Io. Whitgifte Conueniet nulli c. Nowe can he agrée with anye other man that dothe not agree with him selfe For before after you haue recyted diuers thinges lefte to the T. C. contrarie to himself order of that Churche of the Iewes for the whiche they had no expresse worde You saye that you wyll offer for one that I bring that we haue lefte to the order of the Pag. 22. Sec. 2. Churche to shewe that they had twenty whyche were vndecided by the expresse word of God And heere you saye that it wanted nothing to the perfection of that estate how you wyll reconcile your selfe I knowe not or whether it be your pleasure not to respecte your owne credite so that you may séeme to discredite that whyche that notable Byshop hathe spoken but that whyche I haue alleadged of Iehosaphat 2. Chro. 19. dothe manifestly iustifye my Lord of Sarisburies saying and condemneth youres For there it is to be séene that in matters of gouernment orders were appoynted which neyther were commaunded by any expresse commaundemente of God neyther yet expressed in the worde of God But of thys matter I haue spoken before Chap. 4 the. 14. Diuision The third Reason VVhere the substance of anything is most perfite there the accidents be most perfite but Tertia ratio the 〈◊〉 of 〈◊〉 Religion was most perfit in the primitiue Churche and yet there was then 〈◊〉 〈◊〉 Ergo. The Ansvvere of the Byshop First this 〈◊〉 is not proued for it may vvell be doubted vvhether the Eius solutio ▪ 〈◊〉 〈◊〉 substance hath euermore most porfit accidentes And againe the substance of Religion is the same novve that it vvas then the difference if there be any standeth in accidentes and not in substance Therefore thys 〈◊〉 of substance and accidentes vvas not needefull In the primitiue Church God raised vp Apostles and Prophets and gaue them povver ex as the gifte of tongues the gift of healing the gifte of gouernment c. In place vvher of he hath novv giuen Vniuersities Scholes Byshops 〈◊〉 shops c. But you say there vvas then no Archbyshop So may you say that before king Saul there vvas no king in Israel So may you say 〈◊〉 〈◊〉 of late times there vvas neither Duke nor Earle in England So may you say 〈◊〉 the primitiue Church there was neither Deane nor person 〈◊〉 prebendarie And yet novv both in Ecclesiasticall and ciuill go 〈◊〉 these are thought necessarie Last of all vvhere you say there was no And by shop in the primitiue Church it is vvritten by many that S. Paul
good neighbours or else for tootoo much selfe loue oftentymes forget this lesson as in this place Howsoeuer the Grecians vsed to call euery one of any meane countenance in the common The tytle of most honourable Lorde wealth where he lyued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lorde yet did they not vse to call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most honourable Lorde for that tytle was onely giuen to such as were of great dignitie and authoritie as it is in the place of Theodorete by you quoted giuen to Bishops and therefore you haue made an obiection which you cannot answere This worde Lorde doth signifie preheminence and superioritie and hauing this title most honourable ioyned with it it cannot but signifie some greate state and degrée of authoritie The same I answere to that which followeth And yet Rabbi was a name gyuen primarijs hominibus honore aliquo praeditis to the chiefe men and those which were Rabbi indued with some honour and in that the Euangelistes do translate it Lorde it is manifest that this name Lorde signified then a degrée of superioritie but hauing as I sayde this tytle most honourable added vnto it as it is in that place of Theodorete it cannot but signifie some especiall preheminence and therefore equiualent with the titles now vsed Master Caluine vpon the. 20. of Iohn verse 16 sayth that Rabboni Caluine which is there interpreted master is nomen non modò onorificum not onely an honouble name but also quod professionem continet obedientiae such as conteyneth a profession of obedience But doe the tytles of honour and degrée giuen vnto Bishops so much trouble your hawtie stomacke Surely you are not then of that spirit that the olde auncient Uerie honourable titles giuē to bishops fathers were who disdeyned not to call Bishoppes by as honourable tytles as wée doe looke in Atha his 2. Apol you shall there find the Synode gathered at Ierusalem writing to the Priestes of Alexand call Athanasius sundrie tymes Dominum not as by Atban Apol a common tytle but a tytle of dignitie quum vobis restituet pastorem vestrum dominum comministrum nostrum At h nasium VVhen he shall restore vnto you your Pastor and Lorde our fellow minister Athanasius In the same Apol. Bishops are called domini preciosissimi most excellent or worthie Lordes And it is euident in the same booke that there was no other tytle gyuen to the Emperoure himselfe for there hée is onely called Lorde and so were other of his Nobles in like maner So that in those dayes it was not grudged at to giue vnto Bishoppes the same ty les of honour that was giuen to the Emperour other Nobles The name of most reuerend is as much as the name of most honourable and yet was that name also giuen vnto Bishops in Athanasius tyme as appeareth in the same booke in sundrie places For Athanasius him selfe is called by his Priestes and Deacons reuerendissimus Episcopus Eusebius Nicomed wryting to Paulinus Bishop of Tyrus vseth this style Domino meo Paulino c. To my Lorde Paulinus to 1. con But what shoulde I labour to proue the antiquitie of such tytles which cannot be vnknowne to such as be learned I had more neede to declayme agaynst the pryde and hautinesse of such as do disdaine to vse them but I will not spende paper in wordes Chap. 5. the. 21. Diuision T. C. Pag. 97. Sect. 5. 6. And as touching Ambrose house albeit the worde doth not employ so great gorgeou nesse nor maginfycence of a house as the Palaces and o her magnificall buildings of our Bishops yet the cause where vpon this rose doth more excuse Ambrose who being taken from great wealth and gouernment in the common wealth giuing ouer his office did reteyne (*) It was the house belonging to the Bishop his house and that which he had gotten But our Bishops A heape of slaunders do mainteyne this pompe and excesse of the charges of the Church with whose goodes a great number of ydle loytering seruing men are mainteyned which ought to be bestowed vpon the Ministers which want necessarie finding for theyr familyes and vpon the poore and maintenance of the Uniuersityes As for these ryotous expences of the Church goodes when many other Ministers want and of making great dinners and interteyning great Lordes and magistrates and of the answere to them that say they do helpe the Church by this meanes I will referre the reader to that which Ierome wryteth in an Epistle ad Nepotianum monachum where this is handled more at large Io. Whitgifte Your answere for Ambrose his house hath no probabilitie in it for the wordes Ambrose house within the bounds of the Church of Theodorete in that place do plainly declare that it was neare vnto the Churche yea infra sept Ecclesiae within the bondes or close of the Church and therefore most like to be the house perteyning to the Bishoprike and not any part of Ambrose his former 〈◊〉 For if you remember you sayde a little before that it was decréed in the. 4. Councell of Carthage Can. 14. that a Bishop shoulde haue his house neare vnto the Church But wise men can consider from whence such vnlikely assertions without any shew of proofe do come Bishops buylde not these great houses of the Churches goodes but receyue them Bishops defended against the slaunderous replie as left vnto them by such as were farre from séeking a spoyle they vso them according to the lawes of the lande and their number of men can in no respect be discommended tending to the defense and strength of the realme the honour of the Prince and their owne honest and góod education Our Bishops therefore vse the goodes of the Church according to the first institution and foundation and I doubt not but they vse them to more profite both of the Church and common wealth than they should be vsed if your phansies might take place Your complaint for ministers for the poore c. may be otherwise satisfyed than by Prouision 〈◊〉 ministers a spoyle For if benefices were rightly vsed the Ministers of thys Kealme are better prouided for than in any rountrey or age yea there are mo sufficient lyuings for them besydes the Bishoprikes than can be supplyed with able ministers The poore also are well prouided for God be thanked by sundrie meanes if lawes ròuision for the poore made for the same were duely executed and Hospitalles with suche other prouisions delyuered from vnreasonable Leases and bestowed vppon the poore according to their fyrst ordinaunces Wherefore this clamour of yours is nothing but the Where vnto the Repliers clamour tendeth The same axe is lifted against Uniuersities that hacketh at byshops landes voyce of an enuious spirite proclayming the spoyle of the Churche to the decay of learning and bringing in of barbarisme if it be not in time preuented The Uniuersityes are much beholding to you
speake to mayntayne any excessiue or outrageous pompe but I speake of the egrees in the Ecclesiasticall state and of the manners and conditions of the persons as they be now according to the lawes and customes allowed in this Church of England Chap. 5. the. 25. Diuision T. C. Pag. 98. Sect. 3. And thus will I make an end leauing to the consideration and indifferent waying of the indifferent reader how true it is that I haue before propounded that our Archbishops Metropolitanes Archdeacons Bishops haue besides the names almoste nothing common 〈◊〉 those which haue bene in lder tymes before the sunne of the Gospell beganne to be maruelously darkened by the stinking mistes which the Diuell sent forth out of the bottomlesse pit to blynde the eyes of men that they should not see the shame and nakednesse of that purpled whoore which in the person of the Cleargie long before she gatte into hir seate prepared hir selfe by payntyng hi writhen face with the colours of these gorgeous titles and with the shewe of magnificall and worldly pompe For the Diuell knewe well inough that if he should haue set vp one onely Byshop in that seate of perdition and lefte all the reste in that simplicitie wherein God had appoynted them that his eldest sonne shoulde neyther haue had any way to get into that and when he had gotten it yet beyng as it were an owle amongst a sorte of byrdes should haue bene quickly discouered Io. Whitgifte And I also leaue it to the iudgement of the learned and indifferent Reader 〈◊〉 consider by that which I haue sayde before how vntrue all this is that you here affirme I speake of these degrées and offices as they be nowe vsed in this Churche of England if there be any difference it is bycause they haue not so large and ample iurisdiction and authoritie now as they had then Sathan worketh by sundrie meanes and spareth no fetches to bring to passe his The subtiltie of Sathan in counterfeyte godlinesse must not preiudice that which is true purpose Under the pretence of zeale he hath ingendred sectes and schismes vnder the title of puritie perfection he hath brought in heresie vnder the cloake of simplicitie he hath spread abrode many kindes of idolatrie and superstition vnder the shadow of humilitie he hath couered vntollerable ambition and marueylous arrogancie and what soeuer he bringeth to passe commonly he doth it vnder the colour of vertue and of that which is good and therefore I thinke that euen vnder the names and titles of lawfull degrees and calling he hath established vnlawfull authoritie but neyther is true zeale puritie perfection simplicitie humilitie nor yet lawfull degrées and callings therefore to be condemned Viti as Cyprian sayeth vicin sunt virtutibus Vices Discretion is very necessary be very nigh vnto vertues and the one laboureth to imitate the other but we must not therefore the lesse estéeme of vertue but rather learne prudently to discerne what is the difference betwixt the one and the other If we haue not learned this lesson what state in the common wealth what office what degrée of person nay what kinde of gouernment shall we allowe it is the greatest folly in the worlde to condemne the thing it selfe bycause of the abuse Chap. 5. the. 26. Diuision T. C Pag. 98. Sect. 3. But I haue done only this I admonish the reader that I do not allowe of all those thinges A proper ca eat which I before alleaged in the comparison betwene our Archbishops and the Archbishops of olde tyme or our Bishops theyrs Onely my intent is to shew that although there were corruptions yet in respect of ours they be much more tollerable and that it might appeare how small cause there is that they should alleage their examples to confirme the Archbishops and Bishops that nowe are Io. Whitgifte You do well to worke surely for now shall no man take any great aduauntage of your woordes how be it it had bene curteously done to haue let vs vnderstand what you allowe of this you haue wrytten and what you allowe not For in leauing the matter so rawly you will make vs suspect that you haue spoken you know not what Other things concerning the offices and authoritie of our Cleargie of inequalitie of degrees amongst ministers c. dispersed in other places of the Answere Chap. 6. the. 1. Diuision Ansvvere to the Admonition Pag. 75. Sect. vlt. Concerning the offices of an high commissioner iustice of peace how necessarily they be committed to some of the best wisest of the Cleargie what vice by them is bridled what inconuenience mette with what necessarie discipline vsed those know that be wise haue experience in publike affaires and gouernment There is no worde of God to proue why these offices may not concurre in one man But it is the commission that troubleth these men as for peace they are at defiance with it T. C. Pag. 98. Sect. 4. Concerning the offices of cōmissionership and how vnmeete it is that ministers of the worde should exercise them and how that the worde of God doth not permitte any such confusion of offices there shall be by Gods grace spoken of it afterwarde Io. Whitgifte And vntill that afterward be performed will I also differre that which is further to be sayd in this matter Chap. 6. the. 2. Diuision Ansvvere to the Admonition Pag. 76. Sect. 1. 2. 3. Pag. 77. Sect. 1. To be shorte they say that all these offices be plainely in Gods worde forbidden and they alleage Math. 23. Luc. 22. 1. Cor. 4. 1. Pet. 5. The places of Mathew Luke be answered before Christ beateth Tract 1. downe ambition and pryde and desire of bearing rule as he did before when he sayde be ye not called Rabbi and call no man father be not called Doctors he doth not condemne the names but the ambition of the minde In the. 1. Cor. 4. it is thus written Let a man thus thinke of vs as of the ministers of Christ c. The ministers of the worde in deede are not to be estemed as Gods but as the ministers of God Some among the Corinthians gloried in their ministers and attributed to much vnto them Here of came these factiōs I holde of Paule I of Apollo c. This teacheth your adherentes and disciples not to attribute to much to you such as you are or any other minister of Gods word It maketh nothing agaynst the names or authorities eyther of Archbishop Lordbishop or any other that you haue named who be the ministers of Christ and ought so to be esteemed The place of S. Peter cap. 5. is this Feede the flocke of God c. not as though you vvere Lordes ouer the flocke c. Peter here condemneth hautinesse contempt and tyrannie of pastors towards theyr flockes he doth not take away lawfull gouernment The Pastor hath rule and superioritie ouer his flocke but it must not be
of one man ouer sundry Churches yea ouer many shyres Ansvvere to the Admonition Pag. 116. Sect. 1. 2. I haue proued before in my answere to your 13. 14. reason that this lordship of one man as you terme it but in deede lawfull iurisdiction ouer sundry churches was not the inuentiō of any Pope but of great antiquitie in the church of Christ allowed by that famous Councell of Nice practised since of most godly and learned fathers In the. 9. Canon Concil Antioch it is thus written Per singulas regiones Episcopos conuenit nosse Metropolitanum Episcopum solicitudinem totius prouinciae gerere propter quod ad Metropolim omnes vndique qui negotia videntur habere concurrant vndè placuit um bonore praecellere nibil amplius praeter eum caeteros Episcopos agere secundùm antiquam à patribus nostris regulam constitutam nisi ea tantùm quae ad suam Dioecesim pertinent c. It behoueth the Bishops in euery countrie to knovve their Metropolitane Bishop to haue care ouer the vvhole prouince and therfore all such as haue any businesse muste come to theyr Metropolitane Citie vvherefore it pleaseth this Councell that he also excell in honour and that the other Bishops do nothing vvithout him according to the auncient rule prescribed by our forefathers but those things onely vvhich perteyne to his ovvne diocesse c. This Councell was about the yeare of our Lord. 345. T. C. Pag. 99. Sect. 4. 5. In the. 116. page for the authoritie of the Archbishop is alleaged the. 9. Canon of the councell of Antioche which I haue before alleaged to proue how farre different the authoritie of the Metropolitane in those tymes was from that which is now For there the Coūcel sheweth that euery Bishop in his diocesse hath the ordering of all the matters within the circuite thereof therefore the meaning of the Councell to be that if there be any affayres that touch the whole Church in any lande that the Bishops should do nothing without making the Metropolitane priuie as also the Metropolitane might do nothing without making the other Bishops a Counsell of that which he attempted which M. Doctor doth cleane leaue out And if this authoritie which the Councell giueth to the Metropolitane being nothing so excessiue as the authoritie of our Metropolitanes now had not bene ouer much or had bene iustifiable what needed men father this Canon which was ordeyned in this Councell of the Apostles for the seeking falsely of the name of the Apostles to giue credite vnto this Canon doth carie with it a note of euill and of shame which they would haue couered as it were with the garment of the Apostles authoritie Io. Whitgifte There is no Canon that maketh more directly against you than this doth all the shifts that you haue to auoyde it I haue answered before There is as great authoritie giuen to the Metropolitane in that Canon as now he eyther vseth or requireth For euery Bishop obseruing the lawes of the realme and of the Church hath the ordering of al matters within his diocesse and the Metropolitane in this Church may attempt no newe thing or any matter of great importance not already by lawe established though he haue the consent of all the Bishops so farre is he from hauing authoritie to do any such thing without theyr consent That Canon of the Apostles is repeated confirmed in this Councell as diuerse Canons of the Councell of Nice are in like maner repeated and confirmed by diuerse Councels following This is so farre from discrediting that Canon with wise men that it rather addeth great authoritie vnto it but you kéepe your olde wonte in discrediting the authoritie which you cannot answere Chap. 6. the. 6. Diuision Admonition Now then if you will restore the Church to his auncient officers this you must do In stead of an Archbishop or Lorde byshop you must make (x) 2. Cor. 1 7. Colos. 1. 1. equalitie of ministers Ansvvere to the Admonition Pag. 123. I haue proued before that aswell the name as office of an Archbishop is both most auncient and also most necessarie in the Church of Christ that this equalitie of ministers which you require is both flatly against the scriptures al auncient authoritie of councels and learned men the example of all Churches euen frō Christes time as more plainly appeareth by these wordes of M. Bucer in his booke De egno Christi Iam ex perpetua Ecclesiarum obseruatione ab ipsis iam Apostolis videmus visum ucer hoc esse spiritui sancto vt inter Presbyteros quibus Ecclesiarum procuratio potissimùm est commissa vnus Ecclesiarum totius sacri ministerij curam gerat singularem eaque cura solicitudine cunctis praeeat alijs Qua de causa Episcopi nomen huiusmodi summis Ecclesiarum curatoribus est peculiariter attributum c. Novve vve see by the perpetuall obseruation of the Churches euen from the Apostles themselues that it hath pleased the holy ghost that amongst the ministers to vvhom the gouernment of the Church especially is cōmitted one should haue the chiefe care both of the Churches and of the vvhole ministerie and that he should go before all other in that care and diligence for the vvhich cause the name of a Bishop is peculiarly giuen to such chiefe gouernours of Churches c. Furthermore I haue declared that it engendreth schismes factions contentions in the Churche and bringeth in a meere confusion and is a branche of Anabaptisme T. C. Pag. 99. Sect. 6. 7. nd in the 〈◊〉 twētie three page to that which M. Bucer sayth y t in the Churches there hath bene one which hath bene 〈◊〉 ouer the rest of the Ministers if he meane one chiefe in euery particular Church 〈◊〉 one chiefe ouer the Ministers of diuerse Churches meeting at one Synode and 〈◊〉 for the 〈◊〉 and for suche respectes as I haue before shewed then I am of that mynde which he is and if he meane any other chiefe or after any other sorte I denie that any such chiefe was from the Apostles times or that any such 〈◊〉 pleaseth the holy Ghost wherof I haue before shewed the 〈◊〉 And whereas M. Bucer seenieth to allowe that the name of a Bishop whiche the holy Ghost expressely gyueth to all the Ministers of the worde indifferently was appropriated to certayne chiefe gouernors of the Church I haue before shewed by diuerse reasons howe that was not done without great presumption and manifest daunger and in the ende great hurt to the Church Io. Whitgifte M. Bucers wordes are plaine there is no cause why you shoulde make such I s but onely that you may be thought able to say some thing howe contrary to truth and reason soeuer it be Your owne bare deniall of M. Bucers iudgement will weigh little with any wyse or learned man considering what difference there is betwixte your knowledge and his the triall
Ergo Archbishops c. and their offices came out of the Popes shop you shoulde first proue that which ought to be your Minor T. C. Pag. 100. Sect. 4. But that I runne not backe to that I haue hādled before I will not here so much rge y ◠place A cleanly shifte as I will not doe also y t of the Hebrues which followeth yet the argument is stronger than that M. Doctor could answere For if the writer to the Hebrues do proue our Sauiour Christs vocation to be iust and lawfull (*) Vntrue bicause his calling was conteined in the scriptures as appeareth in y e 5. and. 6. verse then it followeth that y e calling of the Archbishop which is not comprehended there is neither iust nor lawfull For that no man sayth the Apostle taketh the honour vnto himself but he that is called of God c. But I say hauing before sufficiently spoken of the reasons which ouerthrow the Archbishop I wil let passe these and other places answering onely that which M. Doctor bringeth for the establishment of them Io. Whitgifte This is a cleanly handsome shift to auoide y e defense of these grosse vnapt allegations The 〈◊〉 proueth not y t which is deuyed of scriptures I haue answered the argument grounded vpō the. 5. to y e Hebrues and required the proofe of the minor whiche is this that Archbishops Lordbishops c. intrude them selfes into their offices without any lawfull calling whiche bothe they and you haue omitted and therefore I haue answered sufficiently vntill you haue proued that which is by me denied It is not true that the Apostle to the Hebrues proueth the vocation of our sauiour Iesus Christ to be iust and lawfull bicause his callyng was conteyned in the scriptures he onely sheweth by euident testimonies of the Scriptures that Christ dyd not intrude hym selfe but was called of God And if you will haue no man to execute any function in the Churche but him that hath suche speciall and personall testimonies of the scriptures to shewe for him selfe I sée not howe any man can iustifie his calling It is therefore sufficient if his calling be generally conteyned in the Scripture as al lawfull and ordinary functions are euen the offices of Archebishops and Lordebishops c. Chap. 6. the. 12. Diuision Ansvvere to the Admonition Pag. 209. Sect. 1. 2. 3. Pag. 210. Sect. 1. In the. 16. of Luke verse 25. it is thus written But Abraham sayd Scriptures wrested sonne remember that thou in thy life time receyuedst thy pleasures likevvise Lazarus paynes novve therfore is he comforted and thou arte tormented The riche glutton in his lyfe receyued pleasure and therefore was after in hell tormented Lazarus receyued paynes and after was comforted Therefore Archbishops c. and their offyces come oute of the Popes shoppe These fellowes neyther care for maior minor nor conclusion so they saye something and vaynely paynt their margent with shamefully abusing the scriptures The words of Ezech. Chap. 34. verse 4. be these The vveake haue ye not strengthned the sicke haue ye not healed neyther haue you bound vp the broken c. In the which place the Prophet speaketh agaynst suche Kinges Magistrates and rulers as despise the people of Abuse of offices condemned not the offi es God vse them selues cruelly towards them This dothe aswell condemne Kings Magistrates as it doth Archbishops although in deede it condemneth no office or superioritie but the abuse of the same that is the man abusing the office and not the office it selfe In the. 2. Cor. 1. verse 24. the Apostle speaketh thus vnto them Not that vve haue dominion ouer your fayth but vve are helpers of your ioy for by fayth you stande S. Paule heere sayth that he hathe no authoritie to alter true religion or to rule ouer their consciences but how proueth this that Archbishops c. came out of the Popes shoppe Paule sayth that he had no power ouer the consciences of the Corinthians therfore Archbishops c and their offices were drawne out of the Popes shop If you had beene more studious when you were a Sophister if euer you were any you would haue learned better to frame an argument and haue had better iudgement in the sequele of the same If you had not troubled your margent with these quotations you had lesse vttered your folly So muche of the Canon lawe as is contrarie to the Scriptures Canon lawes not altog ther condemned is Antichristian and diuelishe But there be diuers Canons in it very good and profitable whiche may well be reteyned Good lawes may be borrowed euen of Turkes and heat henishe Idolaters and why not of Papists also I haue tolde you before that the thing it selfe is to be considered not the inuentor if it be good and profitable it may be vsed whosoeuer dyd inuent it Io. Whitgifte Not one worde answered to all this Chap. 6. the. 13. Diuision Admonition And as safely may we by the warrant of Gods worde subscribe to allowe the dominion of the pope vniuersally to reygne ouer the Church of God as of an archebishop ouer a whole prouince or a Lorde bishop ouer a Dioces whych conteyneth many shires and parishes For the dominion that they exercise the Archebishop aboue them and they aboue the rest of their brethren is vnlawfull and expresly forbydden by the worde of God Ansvvere to the Admonition Pag. 210. Sect. 2. In that you say that you may as safely by the warrante of Gods worde subscribe to allowe the dominion of the Pope vniuersally to reygne ouer the Church of God as of an Archbishop ouer an whole Prouince c. You expresse but your heate I suppose you thinke not so can the Pope aswell gouerne the whole Churche as the Archbishop one Prouince and a Lord bishop one Dioces Is one king aswell able to gouerne the whole worlde as he may be to gouerne one kingdome Or bicause you can rule one parishe well can you therefore in lyke manner well gouerne twentie parishes Surely an Archbishop may well gouerne one Prouince An archebyshop may gouerne one pro uince but the Pope not all the worlde but the Pope can neuer well gouerne the whole Churche And yet an Archbishop hath not the charge of gouernment ouer the whole Prouince generally but onely in cases exempted and therfore may do it more easily T. C. Pag. 100. Sect. 4. He sayth therefore afterwarde that although one man be not able to be Bishop ouer all the Churche yet he may be Bishop ouer a whole Dioces or of a prouince Nowe if I woulde saye the one is as impossible as the other and for proofe thereof alleage that whiche the philosophers say that as there are no degrees in that whych is infinite so that of thinges whiche are infinite one thyng can not be more infinite than another so there are no degrees in impossibilitie that of thyngs whych are
Archbishop neyther vpō the Bish p but the one is a helpe vnto the other they togither with the pastors teach the flocke of Christ faithfully truely and gouerne them according to the lawes prescribed And therfore the whole gouernment of the prouince dothe not rest in the Archbishop for the whiche cause he may with lesse difficultie execute that that dothe apperteyne vnto him Whatsoeuer any other minister may do the same may y e Archbishop do also but it doth not therfore follow that he is bound to y e same particular parish The pastor may preach so may the Archbishop but the pastors charge is particular the Archbishops more generall And this is a very euill consequent the Archbishop may minister the sacraments and preache the worde therfore he muste doe it in euery particular congregation Chap. 6. the. 16. Diuision Ansvvere to the Admonition Pag. 211. Sect. 1. 2. You borrowed these arguments from the very Papistes who by Argumentes borrowed of the papists the selfe same reasons goe about to proue the Popes supremacie for thus they argue Among the Israclites there was one highe Priest which had authoritie ouer the rest therefore there must be one high Priest which is the Pope ouer the whole Church of Christ. Master Caluine in his Institutions chap. 8. dothe answere this reason on this sorte Caluine Quod in vna natione fuit vtile id in vniuersum 〈◊〉 ext dere nulla ratio cogit imò gentis vnius totius orbis longè diuersa erit ratio That vvhiche is profitable to one nation can not by any reason be extended to the vvhole vvorld for there is great difference betvvixt the vvhole vvorld and one nation And a little after Perinde enim est acsi quis contendat totum mundum à praefecto vno debere regi quia ager vnus non plures praefectos habeat It is euen as thoughe a man shoulde affyrme that the vvhole vvorld may be gouerned of one King bicause one fielde or tovvne hath but one ruler or master T. C. Page 101. Sect. 3. Pag. 102. Sect. 1. After M. Doctor translateth out of M. Caluine the Papistes reasons for the supremacie of the Pope and M. Caluines solutions For what purpose he knoweth I can not tell vnlesse it be to blotte paper I know not what he should meane and the quarell also whyche (a) e is not pieked but offered he picketh to translate thys place is yet more straūge For he sayth that the authors of the Admonition borrowed their arguments from the Papists when the contrarie is true that they vse the reasons whyche they of the Gospell vse agaynst the supremacie of the pope to ouerthrowe the archebishop And M. Doctor dothe vse reasons to defende the archebishop (b) Beeing truly alleaged whiche the Papistes vse to maynteyne y e pope (c) In ali aging them falsly For M. Doctor would proue (d) V true for he neuer vsed that for a rea ō that for bycause there is one king ouer a realme therefore there may be one Bishop ouer a prouince and the Papistes vse the same reason to proue the Pope to be a Bishop of the whole Church Shew now one reason that the authors of the Admonition brought of the papistes to proue that there shoulde be no archebishop But nowe I perceyue his meaning and that is that he thought to get some comfort for the archebishop in M. Caluines solutions made vnto the papists reasons for the supremacie And therefore he hath haled and pulled in as it were by the shoulders this disputation betweene the protestantes and the papistes touching the supremacie And what is it that M. Caluine sayth for the archbishop It hath been before shewed what his iudgement was touching hauing one minister ouer all the ministers of a prouince that he doth simply condemne it in his cōmentarie vpon the fyrst chapter of the Philip. Now let it be considered whether in these sentences he hath sayd any thyng agaynst himselfe The Papistes obiect that for so muche as there was one highe priest in Iury ouer all the Church therefore there should be one Bishop ouer all To whom M. Caluine answereth that the reason followeth not for sayth he there is no reason to extende that to all the world which was profitable in one nation Here vpon M. Doctor would cōclude that M. Caluine alloweth one Archbishop ouer a whole prouince If one going about to proue that he may haue as many wiues as he list would alleage Iacob for an example which had two wiues and M. Doctor should answere and say that althoughe he might haue two wyues yet it followeth not that he may haue as many as he list woulde not M. Doctor thinke that he had great iniurie if a man should conclude of these words that his opinion is that a man may haue two wiaes I thinke that he would suppose that he had great wrōg yet thus would he conclude of M. Caluines words in this first sentence where as in deede M. Calinne declareth a little after a speciall reason why there was but one highe Priest in the whole lande of Iewry whych is bicause he was a figure of Christ and that thereby shoulde be shadowed out his sole mediation betweene God and hys Churche And therefore (e) 〈◊〉 for he heweth no such thing sheweth that for so muche as there is none to represent or figure our sauiour Christ that his iudgement is that as there should be no one ouer all the churches so should there be no one ouer any nation Io. Whitgifte The authors of the Admonition say that they may as sa ely by the warrāt of Gods word subscribe to allow the dominion of the Pope vniuersally to reigne ouer the Church of God as of an Archbishop ouer an whole prouince or a Lord bishop ouer a dioces which conteineth many shires parishes This I confute by M. Caluines answere to the arguments of the Papistes wherin it appeareth euidently how far frō reason this such like assertions are that there may aswel be one pope ouer y e whole Church as one Bishop ouer one prouince or dioces Nowe therefore you may sée if you liste that I haue translated these reasons and solutions out of M. Caluine to some purpose And althoughe I might haue had the same solutions out of other learned writers yet I thought it best to vse M. Caluine as one of whome you haue conceyued a better opinion I may truly say that the authors of the Admonitiō borrowed this of the Papists that there may be as wel one Pope ouer y e whole world as one bishop ouer one prouince or dioces The reasons for the Archbishop are solutiōs agains the Pope The reasons that I vse for the defense of the Archbishop are the solutions of the arguments vsed from the Pope such solutions as are vsed by al learned men that write agaynst the Pope as the solution of the