The defense of the aunsvvere to the Admonition against the replie of T.C. By Iohn VVhitgift Doctor of Diuinitie. In the beginning are added these. 4. tables. 1 Of dangerous doctrines in the replie. 2 Of falsifications and vntruthes. 3 Of matters handled at large. 4 A table generall.

Io. Whitgifte.

You saye that Christ in that place putteth a difference, betweene the Ciuill and Eccle∣siasticall functions, and that in two poyntes, in theyr office, and in their names and titles: the distinction of the office (you saye) he noteth in these wordes. The Kings of the Gentiles. &c. of their names and titles these: And they are called gratious Lordes, &c. Wherevpon you conclude, as though all were cocke sure.

But I pray you tell me, whervpon do you gather that Christ maketh any such distinction here, eyther of offices, or titles? In déede he woulde haue a difference bothe betwixte the authoritie of his Disciples and other Christians, and the dominion of Heathenishe Princes: and also betwixt theyr affections in desiryng the same: and therefore dothe he expressely saye, The kings of the Gentiles. &c. If he had ment any suche distinction of offices or titles, as you woulde make vs beléeue, he would haue sayde, The Kings and Princes of the Iewes, &c. or rather Kings and Princes, without a∣ny* 1.1 further addition: but séeing that he sayth the Kings and Princes of the Gentiles, it is manyfest, that he forbiddeth not onely to his Disciples, but to all Christians such tyrannicall kynd of gouernment as the Gentiles vsed, and that ambitious desyre and affection of the same whiche ruled in them. For Chryste vseth to call backe those that bée his from errours and corrupt affections, by the example of the Gen∣tiles, as he doth in the. 6. of Mathew from too much carefulnesse for meate & drink, & such lyke. Nam omnia ista gentes exquirunt, For after all these things do the Gentils seeke:

where he dothe not forbidde them to séeke for meate, drynke, and clothing, but to séeke for it too carefully, and with mistrust of Gods prouidence, as the Gentiles did. In lyke maner here he forbiddeth not gouernment, either in the ciuil or Ecclesiasti∣call state: but he forbiddeth suche gouernment as the Gentils vsed, and such corrupt affections as they had in desiring the same.

Touchying your argument, I saye it hath two faultes. Fyrst, it is a fallaci∣on,* 1.2 à petitione principij, for you take it as graunted, that the Ciuill Magistrate is seuered from the Ecclesiasticall officer, by bearyng dominion, whyche I will not simplye graunte vnto you, for that is partely oure question. Secondly, your minor is ambiguous,* 1.3 and therfore in that respect, your argumente may be also placed in the fallacion of ae∣quiuocation, for the worde Dominion, may haue diuers significations: It may signi∣fye suche dominion as Christe speaketh of in this place, that is, rule with oppres∣sion. It maye also signifie the absolute authoritie of a Prince, suche as is men∣tioned. 1. Samuell. 8. Thyrdely, it maye signifie any peculiar office of superio∣ritie and gouernment vnder the Prince, at the appoyntment of the Prince, as the* 1.4 authoritie of a Iudge, Iustice. Maior. &c. Laste of all, it may signifye any iuris∣diction or kynde of gouernment. If you take it in eyther of the two fyrst significati∣ons, your minor is true: if in either of the two latter significations, it is false. For wée graunte, that there is greate difference betwixte the dominion of Kings and Princes, and betwixte the Jurisdiction and authoritie of Bishoppes. Kings haue power ouer lyfe and goodes. &c. so haue not Bishops. Kings haue authoritiie in al causes, and ouer all persons withintheir dominions, without any limitation: if Bi∣shops haue any suche dominion, especially in Ciuill causes, it is not in the respects they be Bishops, but it is from the Prince, and limited vnto them.

Touching theyr names and titles (you saye) he putteth a difference in these woordes, and they are called gracious Lordes, but it shall not be so with you. &c. The woordes of the twentith of Mathewe bée these: And they that are greate, exercise authoritie o∣uer them. In the. 10. of Marke, the same woordes be vsed. In the. 22. of Luke, the Gréeke woorde is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, benefici vocantur, they are called bountifull, or beneficiall, whyche I sée not howe you can by anye meanes applye to your pur∣pose: For Mathewe and Marke referre thys clause, It shall not bee so among you, not to anye name, but to the ambition and tyrannicall kynde of domini∣on, whyche our Sauioure Christe there reproueth, as it is moste manyfeste. And therefore thys place of Luke, muste also bée expounded by them. Neither is this woorde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of any suche imperiousnesse, that Chryste shoulde forbyd* 1.5 hys Disciples the name. M. Caluine in his Commentaries interpretyng these woordes of Saincte Luke sayeth thus: As touchyng the woordes: where Mathewe hath, that kings exercise authoritie ouer them, in Luke wee reade, that they are called bountyfull, in the same sense: as though he shoulde saye, Kings haue plenty of all thyngs, and are very ryche, so that they maye bee bountyfull and liberall: And a little after he sayeth, that they doe appetere laudem munificentiae, desire the commendation of bountyfulnesse. I knowe that certayne of the Kynges of Egypte were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, munifici & benefactores, bountifull and benefactours: and that they were de∣lyghted to bée so called. I know also that among the Hebrues theyr Princes were called Munifici & liberales per antonomasian: But what then? if eyther they vayne∣gloriously desyred that name, or were so called, when they deserued rather the names of Tyrantes and oppressoures, dothe it therefore followe, that they be vn∣lawfull names for suche as maye deserue them? The moste that can bée gathe∣red of this place (for any thyng that I perceyue) is, that the Kings of the Gentiles had vayne and flattering titles giuen them, béeing nothing lesse in déede than that whiche their names did signifie: and so maye it bée a good admonition for menne* 1.6 to learne to answere to theyr names and titles, and to doo in déed that whiche by snche names and titles is signified. Nowe then if you will haue Vos autem non sic, but it shall not bee so wyth you, to bée a prohibition to all Christians, and especially

to Bishops, that they shall not ambitiously seeke dominion as the Gentiles dyd: vniustly and tyrannously vse their authoritie, as they also dyd: nor haue names and titles to the whiche they doe not accordingly answere, no more than the Gen∣tiles did, then I agrée with you. But if you will haue Vos autem non sic, to restrayne them from being called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, liberal benefactors. &c. as your interpretatiō agréeth not with the wordes of the other two Euangelistes, so doth it not wyth any learned interpreter that I haue read.

To your argument concerning names and titles, I answere as I did to the former.* 1.7 Some names & titles are proper to the ciuil Magistrate only, as the names of Em∣peror, King, Prince, Duke, Erle. &c. These names are not giuē to any of the Clergie in this Church to my knowledge: some names are cōmon to the Ciuill Magistrate,* 1.8 with Ecclesiasticall persons, as certaine names of reuerence, of superioritie, & of of∣fice. The name of Gratious Lorde, is a name of superioritie, and of reuerence, ac∣cording to the manner of the countrey where it is vsed, and therefore may well a∣grée, eyther to the ciuill or Ecclesiasticall persons: and in many places, dyuers are called by this name Lord, (which is in Latin Dominus,) for reuerence and ciuilitie; whiche haue verie small dominion. As for the name of Archebishoppe or Metro∣politane, that is not proper to any ciuill Magistrate, and therfore without the com∣passe of your argument. Thus then you sée, that some titles are proper to the ci∣uill Magistrate, some to the Ecclesiasticall, and some common to both, wherby your maior is vtterly ouerthrowne. As for this worde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vpon the whiche you séeme to grouude your argument, I see not why it may not be common to all men, that shewe themselues liberall and beneficiall.

There is no man denyeth but that there is, and must be great difference betwixt the pompe and outwarde shewe of a Prince, and the state of an Ecclesiasticall person, bothe in titles and other maiestie: and I thinke that he is verie blynde, that séeth it not so to be in this Churche of England: yet may the Ecclesiasticall person shewe foorth the countenance of his degrée, whervnto he is called of God, by his Prince, and by the lawes of that realme wherein he is a subiect.

It is true, that an Ecclesiasticall Minister doth much differ from a ciuil Magi∣strate* 1.9 touching his ministerie and spirituall calling, yet is he not so distincte, that he may exercise no such ciuill office wherein he may doe good, and which is an helpe to his Ecclesiasticall function. As the ciuill Magistrate may in some thynges exercyse iurisdiction Ecclesiasticall, and medle in matters of the Churche, so may the Eccle∣stasticall person in some causes vse ciuill iurisdiction, and deale in matters of the cō∣mon wealth, if it shall be thought expedient or necessarie by the chiefe Magistrates.* 1.10 M. Caluine in his Commentaries vpon this texte, thoughe in some poyntes he agrée* 1.11 with you, yet hath he these woords. Adde herevnto, that Christe did not so muche re∣specte the persons of men, as the state of his Churche, for it may so bee, that he which is Lorde of a village or citie, doe also (necessitie constraining) exercise the office of teaching. Wherby it is playne, that a temporall Lorde (if necessitie require) maye together with his Lordship become a preacher of the Gospel. M. Brentius in his. 48. Homilie* 1.12 * 1.13 vpon Luke, speaking of this matter sayeth, that Bishops whiche glorie themselues to be the successours of the Apostles, may not vnder the pretence of their Ecclesiasticall of∣fice vsurpe externall dominion ouer kings and Princes, to make kings whom they list, and to displace whome they liste. And by and by he obietteth and answereth as follo∣weth, Therefore thou wilte say, it is not lawfull for a minister of the Churche (whether thou callest hym a Bishop or a preacher) to haue temporall dominion, and to gouerne* 1.14 the people committed vnto him by ciuill pollicie? I answere that it is not lawfull for a Minister of the Churche to vsurpe suche rule and dominion, vnder the pretence of the Gospell, and of his Ecclesiasticall Ministerie: Peter muste not therefore haue do∣minion ouer Antioche or Rome, bycause he is an Apostle. &c. But if temporall domini∣on or possession happen to the minister of the Gospell, eyther by inheritance, or ordi∣narie election, or any other Ciuill or lawfull contracte. &c. then maye he enioye these

externall thyngs. &c. And in his. 52. Homilie, vppon these woordes of Christ nowe* 1.15 in question, he wryteth thus: VVhat shall wee then saye to these thyngs? bycause Chryste sayeth: The kyngs of the Nations beare rule ouer them, and are called boun∣tyfull,* 1.16 but it muste not bee so among you, shall it not bee lawfull for a Christian man to beare rule in a temporall kingdome, and acknowledge the tytles of honoure, as of bountyfulnesse and clemencie, whyche are gyuen vnto Princes? Is it not lawfull also for a Bishop, to haue temporall dominion? Christe in thys place dothe not thynke it vnlawfull for Christians, to bee Magistrates, neyther dothe he forbidde Bishoppes to haue externall dominion. But he sheweth a difference betweene the kingdome of thys worlde, and his kingdome. He teacheth, that the kyngdome of this worlde and his king∣dome are so distincte, that he which is a minister of his kingdome, must not in that respecte vsurpe the kingdome of this worlde: for the Apostles thought, that bycause they were A∣postles, therefore they shoulde possesse the kingdomes of the worlde. And therefore Christe in this place condemneth their false opinion. &c. Christe doth not condemne Magistracie among Christians. &c. No, he dothe not forbidde Byshops to haue externall dominion, if they come vnto it by inheritaunce, or by lawfull election. It is a verye harde matter bothe to preache the Gospell, and to exercyse temporall dominion, and yet it is not of it selfe vnlawfull together with the ministerie, to keepe and vse tempo∣rall dominion, if it come ordinarily and lawfully. For Christe came not to trouble ci∣uill lawes, and the ordinarie gouernmentes of the kingdomes of this worlde, but rather that these being preserued, his Gospell might be preached quietly. Haec Brentius. But of ciuill authoritie in Ecclesiasticall persons, occasion wil be giuen to speake more at large hereafter.

That which Christ sayde, Quicun{que} maior erit inter vos. &c. VVhosoeuer will be great* 1.17 among you, let him be your minister: though it may especially appertaine to the Apo∣stles, yet it is also a generall rule for all Christians, and so is the example of him al∣so, whiche hée propoundeth vnto them. And so doth Musculus verie truly interprete this place, to whome M. Bucer agréeth, whose woordes be these: The Anabaptistes* 1.18 thynke here that they are able to proue, that it pertaineth not to a Christian to beare rule,* 1.19 and that no man can be together a Magistrate, and a Christian, bycause Christe sayde* 1.20 here to his Disciples, Vos autem non sic, not consydering that those, whyche godlylle and according to the wil of the Lord beare rule, Nihil minus quàm dominari, imò maximè seruire, & tantò pluribus, quantò pluribus praefuerint, doe nothyng lesse than beare rule in deede, yea verily doe moste of all serue, and euen vnto so many doo they serue, ouer howe ma∣nye so euer they beare rule: surely Christe woulde haue his Apostles to haue their au∣thoritie in Churches, and they themselues did greately require to be obeyed: but bycause in that they sought nothing vnto themselues, but only saluation aud the glorie of God in those whome they ruled, they did gouerne the Churches: they had euery where the supe∣rioritie: they ruled suche as beleeued: they woulde haue the godlie to bee obedient vnto them: interim nihilominùs seruierunt omnibus, dominati sunt nemini, And yet in the meane tyme serued all, and had dominion ouer none: So also in the Ciuill gouernmente, who was euer in greater dignitie than Moses, or more to bee feared for his authoritie and power? and yet who euer serued mo, more diligently, and more humblye, whiche neuer soughte any thing for himselfe, or tooke any thing vnto himselfe. &c. but day and nighte to the vttermoste of his power, sought for the safetie of the people. &c. If any now so beare office, and rule the workes of the handes of the Lorde, and gouerne the sheepe of his pa∣sture according to his will, what doth he else but serue all those whom he gouerneth? And* 1.21 therefore Christ doth not here dehort from bearing rule, and being a Magistrate, but from seeking rule and dominion: for I had rather take this saying of the Lord in this generalitie, than to restrayne it to the Apostles only: Eò quòd omnino pius Magistratus seruiat non do∣minetur, habeat{que} per se omnia secundum praesentem domini cohortationem: Bycause a godlie Magistrate doth altogether serue, and not beare rule, and hath by himself all things agree∣able to this present exhortation of the Lord. Thus you sée Bucers iudgemente vppon these wordes of Christe.

Notes

• * 1.1

  Gouernment not forbidden of Christ, but the kinde of gouernment.
• * 1.2

  Two faultes in the argu∣ment of T. C.
• * 1.3

  The ciuill Magistrate doth not sim∣ply biffer from the Ecclesia∣stical, by bea∣ring domi∣nion.
• * 1.4

  Diuers signi∣fications of the word Do∣minion.
• * 1.5

  Caluinus.
• * 1.6

  Howe the wordes, Vos autem non sic, may be reser∣red to names.
• * 1.7

  Diuers kyn∣des of names.
• * 1.8

  Names com∣mon to ciuill and Ecclesia∣stical persons.
• * 1.9

  Ministers may execute some kinde of ciuill iurisdic∣tion.
• * 1.10

  Caluine.
• * 1.11

  A temporall lorde may be a preacher.
• * 1.12

  Brentius.
• * 1.13

  What kynde of external do minion is de∣nyed to mini∣sters.
• * 1.14

  What kind of temporall do∣minion a Mi∣nister may ex∣ercise.
• * 1.15

  Idem.
• * 1.16

  〈1 line〉〈1 line〉.
• * 1.17

  Quicun{que} ma∣ior erit inter vos. &c. expounded.
• * 1.18

  Buce〈1 line〉〈1 line〉 in. 20.
• * 1.19

  Mitth.
• * 1.20

  They which∣〈1 line〉〈1 line〉ear rule god∣l〈1 line〉〈1 line〉y, serue.
• * 1.21

  The place of Math. 20. generall.