taketh away life nor fire that consumeth the body which I moue vnto but it is the sworde of correction and discipline which may by sundrie other meanes be drawne out than by shedding of bloud That sword of discipline I call for still and say wyth Zuinglius If it be permitted that euery In his Epistle before his booke called Ecclesiastes man may freely defend his errors and spread abrode in the Church false doctrine there wil be more contentions sectes and discorde among Christian Churches than euer there was among Infidels And again If euery man may without controlment preach among the people his own priuate phansie and opinion contrary to the determination and authority of the Church it will shortly come to passe that we shall haue more errors than Christians If I haue accused any man vniustly there is a lawe whervnto I am subiecte but your words are not of that weight neither your defense suche that therefore they please or satisfie wise men bicause you speake them If they can say no more for them selues than you haue sayd for thē then they must remayne still in the same suspicion If there be any iust cause why ye shoulde haue the good abearing agaynst any man if you will come foorthe and orderly require it I am sure you may haue it But oh the mildnesse the patience and the quietnesse of this spirite of yours To the godly Readers grace and peace from God c. TWo treatises ye haue heere ensuing beloued in Christ which ye muste reade without a 1. Thes. 5. 21 Iam. 1. 19. 20 Iam. ▪ 2. 1. parcialitie or blinde affection For otherwyse you shall neither see their meaning nor refrayne your selues from rashly condemning of them without iust cause For certayne men there are of great countenance whiche will not lightly like of them bicause they principally concerne their persons and vniust dealings ▪ whose credite is great and whose friends are many we meane the lordely Lords Archbishops Bishops Suffraganes Deanes Doctors Archdeacons Chauncellours and the rest of that proude generation whose kingdome muste downe holde they neuer so harde b cause their tyrannous Lordship can not stande b Math. 15. 23 Luc. 16. 15. with Christes kingdome And it is the speciall mischiefe of our Englishe Churche and the chiefe cause of backwardnesse and of all breache dissention For they whose authoritie is c Mat 20. 25. 26. Mat. 23. 8. 9 10. Mar. 10. 42. 43. Luc. 22. 15. c. forbidden by Christ wil haue their stroke without their felow seruants yea though vngratiously cruelly and Popelike they take vppon them to d Mat. 24 48 49. beate them and that for their own childish Articles beeing for the most part against the manyfest truthe of God First by experience their rigour hathe too playnely appeared euer since their wicked raigne and specially for the space of these fiue or sixe yeres last past togither Of the enormities whiche with suche rigour they maynteine these treatises do in parte make mention iustly crauing redrèsse thereof But the matters do require a larger discourse Onely the authors of these thoughte it their partes to admonishe you at this time of those inconueniences whiche men seeme not to thinke vpon and whiche without reformation can not but increase further dissention the one parte beeing proude pontificall and tyrannous and the worde of God for the other parte expresse and manifest as if it pleased the state to examine the matters it woulde be euident And woulde to God that free conference in these matters might be had For howsoeuer learned and many they seeme to be they should may in this realme find inowe to match them and shame them too if they holde on as they haue begonne And out of this realme they haue all the best reformed Churches throughout Christendome agaynst them But in a fewe wordes to say what we meane Either muste we haue a right e Math. 9. 37. 38. Ephe. 4. 11. 12. ministerie of God and a right f Mat. 18. 15. 16. 17. gouernment of his Churche according to the Scriptures set vp both which we lacke or else there can be no right religion nor yet for contempt thereof can g Pro. 29. 18. Amos. 8. 11. 12. c. Ma. 21. 23. c. 1. Cor. 11. 30 Gods plagues be from vs any while differred And therefore though they linke in togither and sclaunderously charge poore men whome they haue made poore with grieuous faults calling them Puritans worse than the Donatists exasperating setting on such as be inauthoritie agaynst them hauing hitherto miserably handled thē with r uilings ▪ depriuations imprisonments banishments suche like extremities yet is these poore mens cause neuer the h Mat. 10. 16. 26. worse nor these chalengers the better nor God his i Esai 59. 1. hand the further of to linke in with his agaynst them nor you christian brethren must neuer the rather without examination k Exo. 23. 1. 2. Mat. 7. 1. 2. Iam 4. 11. 12 condemne them But thankfully take this taste whiche God by these treatises offereth you and weigh them by the worde of God and do your endeu ur euery man in his l 1. Cor. 5. 20 1. Cor. 7. 27 calling to promote his cause And let vs all with more m Psal. 50. 15. Mat. 7. 7. 1. Tim. 2. 1. 2 earnest prayer than we are wont earnestly commende it to God hys blessing and namely that it will please him by his spirite to lighten the heart of our most gracious Soueraigne and the rest in authoritie to the benefite of his small flocke and the ouerthrowe of their proude enimies that godlinesse may by them proceede in peace and God his glory through Iesus Christ be throughly aduaunced Whiche we call God to witnesse is our onely labour and suite And so presently we leaue you hartily beseeching God to graunt it Amen ¶ An answere to the Preface of the Admonition THese two treatises contayned in this Admonition as they be voyde of sound learning so are they full of blinde affection and stuffed with vncharitable and vnchristian Arrogancie and vnchristian speches of the Libellers termes and phrases Wherfore it is to be feared that they proceede not of loue but of hatred not of zeale but of malice not of humilitie but of arrogancie not of minds desirous to reforme but of stomackes seeking to deforme and confounde that which is in due forme and order by lawfull authoritie established For what charitable zealous and humble spirite would so spitefully and slaunderously speake of their brethren whose doctrine is pure whose zeale is feruent whose suffering for the Gospell hath beene in time of triall comparable with any mans that nowe liueth who haue also paynefully taught the worde of God in this Realme and do at this day and by whose ministerie the Gospell hathe taken roote and is come to that encrease that nowe God be thanked appeareth Surely
Donatisme pag. 622 The Replyer put to the proofe of his ceremonies 614 The Replier tripped in his own net pag. 693 T. C. teacheth S. Augustine to speak pag. 609 The marke that the Replyer shoteth at 56 The drift of the Replier 315 T. C. forsaketh the Apostolical form in Election 193. 195 ¶ Telesphorus a good Bishop 6 2 ¶ Theodoret had gouernement of 800. churches 415. 472 Theodoret of Chrysostome 412 ¶ Thracia annexed to the Archbisshoprike of Constantinople 413 ¶ Of these wordes Take thou eate thou 600 ¶ Diuersitie of Tymes require a diuerse gouernement c. 174. c. ¶ Timothies authoritie 401 Timothie Bishop of Ephesus 404 c. 470. Timothie oft absent from Ephesus pag. 236 The iurisdiction that Timothie vsed in some respect ciuill 769 ¶ Titus Archbishop of Creta 325. 400. 431. 470. ¶ Titles of dignitie in ministers not Antichristian 353 Honorable Titles of Bishops 448 Men called by vndeserued Titles 70 71. Titles in the church vnder the lawe whereof God is not the expresse author 304 ¶ The othe of the fellowes of Trinitie Colledge in Cambridge 1. 235. Trinitie Colledge and the fellowes deliuered frō the slaunderous Replye 745 ¶ The maintenance of Truth as necessarie as the suppression of errours 496 ¶ It is not better to frame our ceremonies to Turkes than to papists pag. 471 V. ¶ Vanitie 351 ¶ Omne verum à spiritu Sancto est pag. 551. 552 ¶ Vicars or substitutes 681 ¶ Victor a good Bishop 510 ¶ Vix what it importeth 796 ¶ Vniuersitie landes stand on the same pinne with Bishops 452. ¶ Vse of things wickedly inuented pag. 273. c. Priuate vse of Idolatrous things forbidden 272 Common vse of Idolatrous things page 273 The vse and abuse of things indifferent 276 ¶ Vsurpe both in Ministring and preaching offend God 520 W ¶ VVa er cakes 596 ¶ VVatchmen and Sheapheards 220 237. ¶ The weake not offended with apparell 〈◊〉 In what sort of indifferent thinges we ought to respect the weake 258. ¶ VVhoremongers in the visible Church 1 ¶ VVickednesse of men causeth not lawes to be euill 1 4 ¶ VVidowes 6 ¶ VVine and Bread consecrated too Idols 275. 276 ¶ Froward wittes 481 ¶ VVhen a woman maye preach Christ. 50 The cause of the VVomans absence from the Church after her deliuerance 53 The VVomans vayle 53 ¶ Strife about wordes proper to q rell rs 5 ¶ VVhat it is to adde and to take away from the VVord 1 Difference betwixt the worshipping of the true God falsly and 〈◊〉 Gods 27 ¶ Mens writings read in the chur pag. 7 The occasion and circumstances of mens writings must bee considered 114. 292 Z ¶ Zuinfildians condemne reading pag. 252. 569. 71 ¶ The Zeale of the Replier 36 Preposterous Zeale 48 The Printer to the Readers I could not be but that in so great a volume some things should escape euen those that are diligent and carefull I especially considering the speedie dispatch and other circumstances notwithstanding if before you enter to reade this booke you will take the paynes to mende these faulces with your pen the rest being lighter will not greately stay your course in reading or otherwise alter the sense and meaning Fare you well Pag. 2. line 8. reade plainly Pag. 21. line 22. for priuately reade priu ly Pag. 50. line vlti for I speake not of their opinions reade I speake not of all their opinions Pag. 62. line 38 reade in these Pag. 67. line 37. for or reade for Pag. 78. line 34. reade and seeking helpe of the Egyptians Pag. 104. lin 22. for abiunde reade aliunde Pag. 124. line 45. reade Is homo Pag. 191. line 45. for worde reade wordes Pag. 244. line 13. reade in the euill day Pag. 252. lin 46. for any confession reade my confession pag. 253 lin 7. reade Chap. 1. pag. 254. line 13. reade chap. 1. and line 48. reade Chap. 2. pag. 304. in y ◠margēt reade wherof God pag. 349. line 29. for and reade as pag. 448. line 32. reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 468. lin 46. for his own reade this one pa. 481. lin 32. for more reade moue pag. 508. lin 1. reade encomber the Answerer pag. 523. lin 25. reade conuentur pag. 536. line 20. for yll read it pag. 537. lin 42. for those read this pag. 541. line 21. for constraine read restreyne pag. 661. line 20. read thus election of ministers is no correctiō of vice neither yet is the deciding c. pag. 663. line 53. for there reade therefore pag. 665. in the margent for eternal reade externall pag 685. lin 6. reade the. 11. diuision pag. 708. line vit for rather reade either pag. 722. line vlt. adde this heaping vp of scriptures shewe me one place in this epistle yea in pag. 731. line 41. for seruice reade sorow pag. 803. lin 7. reade Gods worde pag. 806. line 4. reade of defiance salued pag. 810. line 41. reade fi ¶ To the Churche of Englande and all those that loue the truth in it T. C. vvisheth mercie and peace from God our Father and from our Lorde Iesus Christe AS our men doe more willingly go to warfare and fighte with greater courage agaynst straungers than agaynst their Countreymen so it is with me in this spirituall warfare For I woulde haue wished that this controuersie had beene with the Papistes or with ether if any can be more pestilent and professed e mes of the Churche for that should haue beene lesse griefe to write and more conuenient to perswade that which I desire For as the very name of an enimie dothe kindle the desire of fighting and styrreth vp the care of prepa ng the furniture for the warre So I can not tell howe it commeth to passe that the name of a brother aketh that courage and abateth that carefulnesse whiche sheuld be bestowed in defence of the truthe But seeing the truthe ought not to be forsaken for any mans cause ▪ I enforced my selfe considering that if the Lorde mighte lay to my charge that I was not for certayne considerations so readie as I ought to haue beene to publishe the truthe he mighte more iustly condemne me if beeing oppugned and slaundered by others I shoulde not according to that measure which he hath dealte vnto me and for my small habilitie defende it and delyuer it from the euill reporte that some endeuour to bring vpon it An Answere to the Epistle dedicated by T. C. to the Churche of Englande c. IT doth not appeare by the style and maner of writing vsed in this your booke that there remayneth any portion of suche naturall affection or brotherly loue in you as you would beare the world in hand and séeme to haue by these your wordes For if you should haue written against the veriest Papist in the world the vilest person the ignorantest dolt you could not haue vsed a more spitefull and malicious more slaunderous and reprochfull more contemptuous and disdaynfull kinde of
that point his fault must not be ascribed to the rule appointed neither yet to the whole Church Is the law euill bicause some lawyers Wickednes of men causeth not lawes to be euill in their office swarue frō it This is fallation à nō causa ad causā T. C. Pag. 24 Sect. 6. But in the ende you agree that they should be tryed so that nowe the question standeth only howe and by what meanes wherin you for your part say that the booke of ordering ministers is a sufficient and good rule I haue read it and yet I can not commende it greately But you will say not with indgement or iudifferencie I will promise you with this indifferencie that I wished that all that is there were good and conuenient and such as I might saye vnto so bee it With what iudgement I doe disallowe it I leaue it to all men to esteeme vpon these reasons Io. Whitgifte The question is not whether you allowe or disallowe that booke neither is it materiall whether you doe or not Your reasons vsed against it I will seuerally for memorie sake examine Chap. 1. the fourth Diuision T. C. Pag. 24. Sect. 7. 8. 9. Fyrst that the examination of hys doctrine wholly and partely of hys lyfe is permitted to The reasons of T. C. against the booke of ordering ministers one man For consyderyng of the one parte the greatnesse of the charge that is committed vnto the ministers and the horrible pe ill that commeth vnto the Church by the want of those things that are required in them and of the other parte weighyng the weaknesse of the nature of man whyche although he seeth many things yet is he blynd also in many and that euen in those things whiche he seeth he suffereth himselfe to be caryed away by his affection of loue or of enuie c. I saye consydering these things it is verye daungerous to committe that to the vewe and search of one man whyche maye with lesse danger and more safetie be referred vnto dyuers For herein Manie eye see more 〈◊〉 one the prouerbe is true Plus vident oculi quam oculus And almoste there is no office of charge in this realme whych lyeth in election committed so 〈◊〉 to any as that vpon one mannes reporte of hys habilitie all the rest whych haue interest in the election will giue their voyces so that if we were destitute of authoritie of the scripture the verie lyghte of reason woulde shewe vs a more safe and waryer way But there is greater authoritie for S. Luke in the fyrst of the Actes sheweth that Sainc e Peter woulde not take vpon him to presente two as fitte for the place whiche was voyde but sayth they did present or set vp wherby appeareth that the examinatiō of their abilitie was comitted to many The same apeareth also in the. 6. of the Acts when as the Apostles will y e Church wherin there wer so excellent personages to loke out seuen full of the holy ghost wisedome c. They doe not there permitte the discernyng of theyr wysedome and other gyftes to one but to manye Io. Whitgifte Youre fyrste reason is partely grounded ppon bare coniectures or rather The first 〈◊〉 son of T. C. hath either a weake or a false ground common suppositions that maye be supposed in the moste perfecte gouernment partely vppon the place Acto 1. eyther not vnderstoode or wyllingly miscon rued nothyng perteyning to the purpose But fyrste it is vntrue that the exa ination eyther of doctrine or lyfe is in thys Churche wholly committed to one man For the Booke committeth the examination of suche as are to bée admitted into the ministerie not onely to the Byshop but to the Archedeacon also to the Bishoppe in the begynnyng of the Beoke by playne and expresse woordes to the Arched acon bycause he muste presente them vnto the Bishoppe of hys knowledge whiche he ran not doe truely withoute diligente examination But admitte it bée so that the examination is committed to one man onely what then For soothe consyderyng on the one parte the greatnesse of the charge c. and of the other parte the weakenesse of the nature of man c. it is more daungerous to committe that to the vewe of one man c. If you respecte the greatenesse of the charge that is committed to ministsrs The Byshop most meete to haue the examination c. Who is better able to consyder thereof than the Byshoppe whyche bothe knoweth what suche a charge meaneth and hathe hadde hymselfe long experience thereof To whome also dyuerse seuerall charges doe apperteyn for the whyche it behoueth hym to foresée that there bée méete ministers If you speake of blynde affections as loue enuie c. who maye bée supposed to bée more voyde of them than hée that is called to suche an hyghe office in the Churche that is so well instructed in the Scriptures of so long tyme knowne bothe for hys lyfe learnyng Religion and wysedome méete to haue that credite commytted vnto hym Surely if anye one man or moe bée voyde of suche affections and bée thoughte méete to haue suche matters commytted vnto hym it is the Byshoppe And if hée bée méete and woorthye for that place and offyce then maye he also bée safely credyted wyth all thynges incidente vnto the same But what haue you here sayde agaynste one man in thys case that may not bée lykewyse sayde of an other man in all other lyke cases agaynste one Kyng one Iudge yea agaynste manie euen the whole multitude in whome not onely lacke of knoweledge and discretion in suche matters but greate abundaunce of affections of wrathe of hatred of loue of feare of contention c. for the moste parte reygneth as experience of all tymes and places declareth But of thys matter occasion will be ministred to speake more hereafter The prouerbe Plus vident oculi quam oculus Manie eyes see more than one is not alwayes nor in all cases true one man of wysedome experience learnyng and discretion maye sée more knowe more and iudge better in those thynges that hée can skyll of than ten thousande other that bée ignorant or that in such matters bée farre inferiour vnto him You saye that almoste the is no office of charge in thys Realme c. whyche is not so for the offices of greatest importaunce and charge in the whole Realme both in the Ecclesiasticall and ciuill state are in the onely Election of the Prince and they bée beste bestowed and vppon the méetest and woorthyest persones Those offices that bée commytted to the v yces of manie eyther are bestowed of custome or at the entreatie of some in authoritie or by extreame suite and laboure made by some parties or else is there greate contention stirred vp aboute them by some busie bodies And in déede when are there more vnwoorthye men chosen to offices when is there more stryfe and contention aboute elections
Churche Io. Whitgifte This reason is buylded vpon a false grounde for it is certaine that many pastors The seconde reason examined are dearely beloued of their flockes whiche neither were elected by them desired of them nor knowne vnto them before And I thinke verily that there is not one parish in England which doth the worse loue or reuerence their pastors in that respecte excepts such only as you and your adherents haue inflamed not only with the spirite of discorde but of disdayne and contempt also towards all lawes orders and persons that be not in all poyntes framed according to their imaginations But would you that a Papistical parish suche as there may be diuers in England should choose their Pastor that they might loue him Surely then would they not choose a Protestant Or do men alwayes continue in louing of those whom they haue chosen You know that experience teacheth the contrary so long only do they loue him as he pleaseth them and serueth their affections whiche bycause he neither can nor ought to doe therefore their affection of loue is soone quenched and they beginne to hate and to contemne hym and the rather bycause they did choose him For in that respecte they thinke him more bound to please them Chap. 5. the. 4. Diuision T. C. Pag. 33. Sect. 3. And if it should happen which may come to passe that any Church should desire or choose or consente vpon by the moste parte some that is vnmeete eyther for doctrine or manners then the ministers Elders of the other Churches round about should aduertise first and afterwarde as Where find 〈◊〉 this maner and forme in the 〈◊〉 occasion shoulde serue sharpely and seuerely charge that they forbeare suche election or if it be made that they confirme it not by suffering him to exercise any ministerie And if eyther the Churches rounde about do fayle of this duetie or the Churche whiche is admonished rest not in theyr admonition then to bring it to the next Synode and if it rest not therin then the Prince or Magistrate whiche muste see that nothyng in the churches be disorderly and wickedly done ought to driue that Churche from that election to an other which is conuenient Now I will examine the reasons whiche you adde to proue that althoughe in times paste the churche choosed theyr ministers yet now it must be otherwyse Io. Whitgifte What scripture haue you to proue that if the Parishes shoulde choose an vnmeete T. C. in pretending scripture bringeth in that which hath no warrante in scripture minister then the ministers and elders of other Churches should take in hande the matter c. and if they wyll not then to bring it to the nexte Synode if that wyll not serue then that the Prince or Magistrate must and ought to driue that Churche from that election to an other more conuenient Where haue you I say either commaundement or example of any suche order in the whole scripture will you of your owne head and brayne take vpon you to prescribe a rule besides all Scripture And dare you so boldly condemne an order taken by the common consent of so great a Churche as thys of Englande is bycause it is not in all poyntes correspondent to some examples in the scripture Men may sée if they be not blynde what your meaning is You thinke peraduenture that if this were once brought to passe it should not be long or you were placed somewhere according to your desyre The like pollicie and practise hath bin vsed by others looke Zuinglius in his Ecclesi But to come to a néerer examination of this your deuise First you haue forgotten T. C. contrarie to himself yourselfe for a little before you proued by that which S. Paul sayth 1. Cor. 2. Spiritulis omnia dijudicat he that is spirituall discerneth all thyngs c. That they were spirituall Pag. 33. Sect. and therefore coulde not be without discretion of ordering them selues in choosing their pastor and nowe you say if any churche shoulde by the most part choose some vnmeet man c. Whereby you confessr that they maye be deceyued contrarie to your former wordes Secondly your order is most vnperfitte full of intollerable inconueniences for The order which T. C. prescribeth vn perfecte full of inconueniences who shall complaine of this election to other Churches And when cōplaint is made who shall call them togither when they be called togither what order shal be taken for the auoyding of confusion tumult or who shal beare their charges or in what place shal they méete or how often Likewise If the churches round about do faile in this duetie c. who shall bring it to the next Synode or who shall summon the Synode or in what place shal it be kept or at what stay shall the parishes be for a pastor vntill the matter be determined or who shal complaine to y e Prince and magistrate or what if the Prince will not driue them to a new election but allow of the olde Do you not sée of what disorder contentions tumults inconueniences this your disordered order would be the cause For how many méetings of Churches should we haue how many Synodes what parts takyng what running vp and downe what losse of time what cause of offence what quarels yea what not But amongst al other things you haue here appoynted to y e Prince or magistrate The Princes authoritie diminished and hir troubles encreased a good office that he must stand and behold al this and in the end only driue the parish to a newe election which also you say that he must doe Throughout your whole booke you take from the ciuil Magistrate his whole authoritie in ecclesiasticall matters giue vnto him no more as I haue before declared than the very Papistes doe that is potestatem facti and not potestatem iuris For he muste onely at your commaundement execute suche lawes and orders as you and your Seniors haue deuised Agayne considering the great number of Parishes in this realme the varietie of mens myndes the diuersitie of opinions in Religion and the generall inclination in the heartes of men to dissent and disagrée among them selues it can not be but that in shorte space the Prince shoulde be ouerpressed and surcharged with the composing and ordering of these confused and tumultuous elections so that she muste be constrayned to let passe the care of the gouernment of the common wealthe and be wholly troubled with hearing and redressing these matters Wherefore to conclude if you haue no better reasons for your popular elections than these I thinke it will be long before you can persuade any reasonable or wyse man to subscribe vnto it But nowe to the defense of my owne reasons The diuersitie betwixte the Apostles tymes and oures requireth a diuers kinde of gouernment and of ordeyning Ministers Chapter 6. the. 1. Diuision Ansvvere to the Admonition Pag.
contrary to the present state and that enelineth to libertie would vsually elect suche as would féede their humours So that the Prince neyther should haue quiet gouernment neyther could be able to preserue the peace of the Church nor yet to plant that religion that he in conscience is perswaded to be ncere As for the authoritie of isalowing their elections which you giue vnto him it is but an intollerable trouble and besides that he shall not vnderstand their doings or if he doth yet may he not depriue them of their libertie in choosing so that you make his authoritie in effect nothing Moreouer his Churches and whole kingdome shoulde be filled with Anabaptists Libertines Papists Puritanes and an hundreth sects mo or euer he were aware for who will complayne of him whome the people do phansi be he neuer so vnméete a person 3 My thirde reason is taken out of your owne booke Fol. 25. where you say that the If the people should choose the inferioure in gifts shuld be iudge of the superiour Pag. 25. lin 3. Archdeacon may not be iudge of the aptnesse and ablenesse of the Pastor bycause he is inferi re to the Pastor both in calling and gifts which if it be true then surely may not the people haue any thing to do in the election of the Pastor being in all respects much more inferioure vnto him than the Archdeacon is for to haue interest in electing is to be admitted to iudge of his meetenesse and aptnesse that is to be admitted 4 It would be a cause why many Churches shoulde be longer destitute of their Popular elections a cause of long want of pastors c Pastors than is conuenient for if an vnméete man were chosen and an appeale made to the next Pastours and from them to the next Synode prouinciall and then the parishioners that will not yéeld excommunicated and after excōmunication complayned of to the Prince and then driuen to a new election and in the same peraduēture as wayward as they were before whilest I say all this were in doing besides the maruellous schismes contentions brawlings and hatred that must of necessitie in the meane time be among them two or thrée yeares might soone be spent for all these things cannot be in due order well done in lesse time al which time the parishes must be destitute of a pastor burne with those mischiefes that I haue before recited 5 It would make the gouernment of the Church popular which is the worst kind Popular election a cause of a popular gouernment of gouernment that can be For it is true that M. Caluine saith cap. 20. Instit. Procliuis est à regno c. The fall from a kingdome into a tyrannie is very redy and the change from the gouernment of the best into the Factions of a fewe is not much harder but the fall from a popular state into a sedi ion is of all other most easie 6 The people as I haue said before through affection and want of iudgement are The people easily led by affection easily brought by ambitious persons to giue their consent to vnworthy men they are soone moued by the request of their frends and of such as they eyther feare or loue to do anything as may appeare in sundry things cōmitted vnto thē of great importāce yea sometime when by oth they are bound to deale without al affection or parcialitie 7 By this meanes they would thinke to haue their pastor bound vnto them so that A hindrance to the Pastor in doing his duty they would take it disdainefully to be reproued by him according as his duetie would require Againe the pastoure considering their good will in preferring of him woulde not so freely 〈◊〉 them nor willingly displease them 8 To conclude the people are for the most part rude and ignorant carelesse also in The people vnfit to be iudges in such cases Chrys. 2. in 〈◊〉 suche matters and more me te to be ruled than to rule For as Chrysostome de eth Populus est quiddam tumultus c. The people is a certaine thing full of tumult and sturres consisting and rashly compacted for the most part of folly oftentimes tossed with variable and contrary iudgement like to the waues of the sea c. These and a great number mo reasons may be alleadged why the people are to be s uded from the election of their Pastors and yet do I not so vtterly seclude them from such elections but that if they haue any thing to obiect agaynste him that is to be ordeyned they might be heard which order is prescribed in the booke of making ministers and that is asmuche as can be required Althoughe I doe not condemne those Churches wherin this is safely committed vnto them for I only speake of the present estate of this Churche of Englande The reason why I doe thinke the Bishops to be the fittest to haue both the allowing and ordeyning of such as are to be ministers I haue expressed in my answere to the Admonition And they are not as yet by better reasons confuted Of ministers hauing no pastorall charge of ceremonies vsed in ordeining ministers of Apostles Euangelistes and Prophetes Tract 4. Of ministers admitted a place being not voyd Chap. 1. The first Diuision The Admonition The seuenth Then none admitted to the ministerie but (u) Act. 1. 25. a place was voyd afore hand to which he should be called Ansvvere to the Admonition Page 47. Sect. 1. 2. TO proue this you cite in the margent the first of the Acts wher it is declared howe Mathias was chosen in the place of Iudas to make vp the number of the. xij Apostles Surely this is but a slender reason Mathias was chosen into the place of Iudas Ergo no man must be admitted into the ministerie excepte a place before hande be voyde to the which he should be called Euery meane sophister will laugh at the childishnesse of this argument Mathias was chosen to be an Apostle and not to any certaine cure and therfore this example proueth nothing T. C. Page 42. Sect. 4. The reason is of greater force than you woulde seeme to make it for as the. xij place was to Mathias so is a certain Church vnto a Pastor or Minister as the Apostles ordeined none vnto that place before it was voyd so ought not the Bishop ordeyn any vntil there be a Churche voyde and destitute of a pastor And as the Apostles ordeined not any Apostle further than they had testimonie Act. ▪ of the word of God as it appeareth that S. Peter proceedeth by that rule to the election so ought no Bishop ordeyn any to any function which is not in the scripture appointed But there are by the word of God at this tyme no ordinarie ministers Ecclesiastical which be not local and tyed to one congregation therfore this sending abrode of ministers whiche haue no places is vnlawfull Io. Whitgifte As