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.

The reasons of T. C. answered, whereby he goeth about to take away the superfluous loppe (as he termeth it) of these offyces.

Chap. 1. the. 1. Diuision.

Admonition.

The thirtenth and fourtenth. Then (c) 1.1 it was paynefull: nowe gaynefull. (d) 1.2 Then poore and ignominious: nowe riche and glorious.

Ansvvere to the Admonition. Pag. 63. Sect. vlt.

It was then as it vseth to be vnder the crosse. And it is now as it* 1.3 vseth to be when God doth blesse it with peace, quietnesse, and god∣ly Magistrates: And yet surely euen now it is more paynefull than gaynefull, more ignomious than riche and glorious: and that doe those knowe that beare the heate of the daye. But it is the more* 1.4 paynfull and ignominious for you, who ceasse not with rayling and spitefull words in Pulpits and at tables, to depraue and backebite your brethren, & to trouble the whole state with your factions and dayly inuented newe opinions: the persecution of the sworde ceas∣seth, but the persecution of the tongue is extreme hotte: and we who gayne so muche, and be so glorious, are molested aswell by you, as by the Papist, and Atheist: and therfore not very glorious.

T. C. Pag. 61. Sect. 1.

A hundreth poundes by yere is taken of some benefice, for whiche foure sermons onely are preached, and those sometimes by an other. If this be more paynefull than gaynefull, it is bicause the horseleeche hath two daughters, giue, giue. &c. And I can not seehowe they can be more glo∣rious,* 1.5 vnlesse the Palace were turned into a Court, and their chayre into a throne. There are di∣uers* 1.6 places that God hathe blessed with peace; where the ministers take more payne, and haue* 1.7 lesse gayne; and whiche make (*) lesse noyses, when they goe in the streates. We haue (a) 1.8 amongst vs which haue had Bishoprickes offered, and as things vnmeete for a minister of the Gospell, haue refuse〈1 line〉〈1 line〉 them▪ God be praysed the sunne shineth not so hotte in this countrey nowe, that you neede to complayne of any great heate, and if you feele any heate, you haue better shade than Io∣nas had by his gourde▪

Io. Whitgifte.

It may be that he which hath an hundreth poundes by the yere, for whiche foure sermons onely are preached. &c. (if there be any suche) taketh more paynes for the Churche, is more carefull for the state of it, suffereth more opprobrious wordes, and false slaun∣ders (whiche is not the least kinde of persecution) for dooing his duetie, and kéeping him selfe within the listes of obedience towardes God and his Prince, than those doe that glorie moste of persecution, and lacke of liuing. He that hathe muche, is also occasioned to spende muche: neyther is his paynes the lesse, but more, if he be once desirous to doe his duetie. And the higher he is in degrée, the more subiecte to the en∣uious backbiter, and to the slaunderous tongue.

Those that haue suche Palaces, and make suche noyse when they goe in the streates. &c. I thinke verily take more paynes and care in and for the Churche of God, profite their Countrey more in one moneth, than you and all your company do in a whole yere: Nay, I woulde to God it might be sayde you profited. Their pompe and their Palaces are by lawfull authoritie committed vnto them, and the true Martyrs of God haue occupied the same, or the like before them, and yet Martyrs too.

Who amongst you they be that haue had Bishoprickes offered vnto them, I knowe not: but if they boast of their deniall, and haue suborned you to make it knowne, they haue their rewarde. It maye be the Bishopricke was to little for them, and they looked for some greater, and so missed bothe: but I will not iudge: surely this bragge commeth héere out of place.

The heate of the tongue and backbiter, bothe I and other may greatly complayne of: and I hope we get not our liuing by going vp and downe the streates, and feasting dayly at other mens tables, or as Diogenes did, by disdayning and contemning all others. Melius est vinum bibere cum ratione, quàm aquam cum fastu & superbia, It is better to drinke wyne with discretion, than water with haughtinesse and pride. It is also more acceptable to God to dwell in a Palace, and liue in abundance, with dooing a mans duetie towarde God and his Churche, than to lye in prison for disdayne and con∣tempte. Godly men may enioy preferment, and suche as be arrogant and wilfull, 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 Metropo∣litane, 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) 1.9 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 mini∣sterie 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 (*) 1.10 (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* 1.11 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 re∣ported 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 Can∣terburie 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 iu∣risdiction 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, bi∣cause 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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, & there∣vpon 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 whi∣che are intollerable. As who can abide that a minister of the Gospel should be called by the name of

〈1 line〉〈1 line〉 Leui〈1 line〉〈1 line〉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 (*) 1.12 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* 1.13 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is Archesheph〈1 line〉〈1 line〉ard, or Archbishop: for Bishop and shepheard are all one. And in the Hebrues where he is called the great shepheard of the sheepe: and in the Actes, and Hebrues, archeleader of life & of saluation, which titles are neuer founde to be giuen vnto any, but vnt〈1 line〉〈1 line〉 our sauiour Christ, and are proper titles of his mediation, and therefore can not be without 〈1 line〉〈1 line〉olde presumption, applied vnto any mortall man.

Io. Whitgifte.

To contende about names, when there is an agréement of the ma〈1 line〉〈1 line〉ter and sub∣stance, hath alwaye〈1 line〉〈1 line〉 bin taken for a manifest note of a contentious Sophister. But your answere is ready that you contende for the substance also, whiche 〈◊〉〈◊〉 true you mighte haue cut of the most part of this section, whereby you would excuse your selfe for improuing the name of an Archebishop. But to come to the purpose, you say It is vnlawful for any man to take vpon him those titles, which are proper to our sauiour Christ: but the title of Archbishop is onely proper to our sauiour Christ, therefore. &c. The minor you proue by the wordes of S Peter. 1. Epist. chap. 5. where he calleth him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and Actes. 3. 5. and. 13. to the Hebrues. &c. where he is called the great shephearde of the sheepe, archeleader. &c. But before I come to your minor, I muste a little better searche your maior, for you passe it ouer smothly, as though there could be nothing said vnto it.

I graunt that those names which be proper vnto God, can not be giuen to any o∣ther,* 1.14 in that respecte that they are proper vnto God: but that they can in no other respect be attributed to any other, it is vntrue, and agaynst the manyfest words of the scriptures. What name is more proper vnto God, than is this name, God. And yet is the same also attributed vnto man. Moses Exod. 7. is called Pharaoes God, bi∣cause he was Gods minister to speake vnto Phar〈1 line〉〈1 line〉o in his name, and to execute his iudgements vpon him. Nec verò (as M. Caluin〈1 line〉〈1 line〉 sayth) quicquā sibi detr〈1 line〉〈1 line〉xit Deus. &c.* 1.15 Neyther did God derogate any thing from himselfe, in that he transferred (his name) vn∣to Moses, bicause he doth so communicate that, which is proper to himselfe with his ser∣〈1 line〉〈1 line〉ants, that he still remayneth whole. In the. 22. of Exod. the Iudges are called Gods, 〈1 line〉〈1 line〉 in the. 82. Psalme, Magistrates are called Gods also. In the. 23 of Math. Christ speaketh of the names of Master, Father, & Doctor, as proper to himselfe, for he sayth, be not y〈1 line〉〈1 line〉 called Rabbi, for one is your master, to wit Christ. &c. And call no man your father vpon earth, for there is but one your father, which is in heauen. Be not called Doctors for one is your Doctor, euen Christ, and yet no man is so ignorant that he wil denie these names to be common to others, though not in the same respectes, as I haue shewed before. Christ also calleth himselfe a Pastor, Ioh. 10. and so doth S. Peter call him Bishop and Pastor, 1. Epist. 3. and so he is properly & of himselfe, & yet these names be cōmunicated with other. In the. 8. of Ioh. he is called Lux mundi, which is a most proper name, aptly giuen vnto him, & yet doth he himself giue the same name to his Disciples, Mat. 5. Di∣uers such exāples might I shew for y^e improuing of your maior, but these be sufficient.

Thus therefore I answere in fewe wordes, bothe to your maior & minor, that some* 1.16 names that be proper to God are also attributed vnto man, but not in the same res∣pect: for they belong vnto God properly and per s〈1 line〉〈1 line〉, to man per accidens, and in respecte that he is the minister of God, and suche other like causes. And therfore although this name Archshepheard, or (if you will) Archbishop, be proper to Christe in the respecte that he is not onely the chiefe shepheard, but also the onely shephearde, to whome the shéepe doe properly perteyne, and to whome all the other shepheards muste of neces∣sitie submit themselues, and in whose name, and vnder whome onely, the Churche is gouerned, yet in the respect of the externall pollicie of the Churche, & of Pastors and Bishops that are to be kept & directed in such things as perteyne to their du〈1 line〉〈1 line〉tie, the same name of Archbishop may aptly & fitly be attributed vnto him, that hathe the or∣dering and direction of the rest, in the externall gouernment of the Churche.

But whiles you confound the spirituall and the external regiment of the chur∣che,* 1.17 you confounde both your selfe and your reader also: In the spirituall regiment Christ is only the pastor: and al other be his shéep. In the externall regiment there be manie other Pastors: In the spirituall regiment Christe is only the Archbishop, and gouerneth all to whom all other must make their accompt, 〈1 line〉〈1 line〉nt in the externall gouernment there be many Archbishops, as the state of euery church requireth. In the spirituall gouernment Christe is only the prince, the king, the iudge, and in re∣specte of him all other be subiects: but in the externall gouernment, there be seueral countreys, seuerall kings, princes, magistrates, iudges. Again in the spiritual king∣dome of Christ, & regiment of his Churche, there is no respect of pe〈1 line〉〈1 line〉sons, but all be equal: In the external regiment & gouernment there is and must be degrées of per∣sons: To be short, in respect of Christ and his spirituall gouernmente, there is ney∣ther Magistrate nor Archbishop. &c. But in the respecte of men, and the externall face of the Churche, there are bothe, and that according to Christes owne order, as shall hereafter be declared. So that nowe you maye perceyue your errour to be in not rightly distinguishing the states, and tymes of the Churche and gouernment.

Chap. 1. the fourth Diuision.

T. C. Page. 61. Sect. 4.

And if any man will replie and say, that it is not sayd that our sauior Christe is only Arch∣bishop: I answere that he is not only sayd the head, and yet notwithstanding ther is no more hea∣des or the church but he: And i〈1 line〉〈1 line〉 it be further sayd, that these Archbishops are but vnder and as it were subordinate Archbishops, I say that a man may as wel say, that men may be also vnder∣heades of the churche, whiche is the 〈1 line〉〈1 line〉ame whiche is alleadged for the Pope. Whiche thing is not only true in those wordes which doe signifie and set vnlawfull things before our eyes, but euen in those names also which hauing no corruption in their owne nature, yet thorough the corrupte vse of menne, haue 〈1 line〉〈1 line〉s it were gotten suche a tacke of that corruption, that the vse of them can not be without offence.

Io. Whitgifte.

He is only Archbishop and Bishop in respecte of his spirituall gouernment which he kéepeth only vnto himselfe, and in the respect that all other be vnder him, & haue their authoritie from him. But this name may also aptly be giuen vnto 〈◊〉〈◊〉 that haue the ouersight of other bishops in the externall gouernment of the Churche in the which as I haue sayd, Magistrates be called Gods.

Christ is the only head of the Church, if by the head you vnderstande that which gi∣ueth* 1.18 the bodie lyfe, sense, and motion: For Christ only by his spirite doth giue life and nutriment to his bodie: He only doth poure spirituall blessings into it, and doth inwardly direct and gouerne it. Likewise he is only the head of the whole Church, for that title can not agree to any other: But if by the head you vnderstande an 〈1 line〉〈1 line〉x∣ternall ruler or gouernour of any particular nation, or Church, (in which significa∣tion head is vsually taken) then I doe not perceiue why the Magistrate maye not* 1.19 as well be called the head of the Churche, that is the chiefe gouernour of it in the externall policie, as he is called the head of the people, and of the common weal〈1 line〉〈1 line〉h. And as it is no absurditie to say, that the ciuill magistrate is heade of the common wealth, next and immediatly vnder God (for it is moste true) so is it none to say, that vnder God also he is head of the Churche, that is chiefe gouernour as I haue before sayde. Constantine in an Epistle that he writeth to the people of Alexan∣dria,* 1.20 as it is reported by Athanasius Apol. 2. calleth Bishoppes Ecclesiarum capita, the heades of their Churches. And yet is the Popes Supremacie vsurp〈1 line〉〈1 line〉d, bothe bicause it taketh from Magistrates that whiche is due vnto them, and also vsurpeth the authoritie of Chryste in remittyng and retaynyng synnes, in making La∣wes contrarye to Gods Lawes, whyche he sayeth be necessarie to Saluation, in makyng hys Supremacie a matter of Saluation, and in chalengyng authoritie

ouer the whole Churche of Christ, and an hundreth suche lyke presumptions.

The Archbishop being both vnder God and his Prince, hath his name onely in respecte of his authoritie in certaine causes aboue other Bishops, and that but in one prouince or kingdome only, neyther can eyther the name or vse of it (as it is in this Church) offende any but such as be offended with all superiors, and think that none ought to be better than themselues.

Chap. 1. the. 5. Diuision.

T. C. Pag. 62. Sect. 1. 2.

In the primitiue church, the * name of a Pope was honest, & was al one with the name of a good* 1.21 pastor: but nowe by the ambition of the man of Rome, it is so defyled that euery good man sha∣keth at the very mention of it.

The name of a tyrant was fyrst honorable, and the same with a king, and yet through crueltie and vniust rule of certaine, it is become nowe so hatefull, that no vpright and iust dealing Prince, none that gouerneth with equitie, and to the commoditie of his subiectes, woulde beare to be called tyranne: wherby it may appeare that it is not for nought, that we doe stande of these names.

Io. Whitgifte.

Papa signifieth a father, and was in tymes paste common to all Bishops, but nowe it is proper to the bishop of Rome, and therefore hated for his sake, whome it nowe signifieth. So tyrannus. sometyme signified a king generally, no〈1 line〉〈1 line〉e it signi∣nifyeth* 1.22 a cruell king, and a bloudie gouernoure, and therefore also abhorred. But an Archbishop though the persons at sometime haue degenerated, yet the name hath continued in the same signification, and therfore the reasen is nothing lyke, except you wil also for the lyke cause cōdemne the name of a Bishop, or of a king, for there haue bene many euill men called by the name of bishops; and many tyrants by the name of kings, and yet the names neuer the worsse. If names shoulde be chaunged so ofte as they be abused, some had nede to haue an office only to inuent new names. There was a certaine kinde of heretikes that called themselues Apostolike, and yet the name of an Apostle is neuer the worse. A lawfull name of a lawfull office may remaine together with the office, howesoeuer before tyme it hath bin abused.

Chap. 1. the. 6. Diuision.

T. C. Pag. 62. Sect. 2.

Nowe if the names ought to be odious, being both horribly abused, and also * 1.23 forbidden by our Sauior Christ, the things themselues, must be in greater hatred: the vnlawfulnesse whereof may thus appeare.

Io. Whitgifte.

This is a manifest petition of the principle, and in no pointe as yet proued. But let vs heare the reasons why the office should be condemned.

Chap. 1. the. 7. Diuision.

T. C. Pag. 62. Sect. 3.

First of all the ministerie is by the word of God, and heauenly, and not left to the wil of men to* 1.24 deuise at their pleasure, as appereth by that whych is noted of S. Iohn, where the * 1.25 Phariseys cō ming to S. Iohn Baptist, after he had denyed to be eyther Chryst or Elias, or an other prophet * 1.26 conclude if thou be neither Christ, nor Elias, nor of y^e Prophets, why baptizest thou? whych had ben no good argument if S. Iohn might haue ben of some other function thā of those which were ordinarie in the churche, and instituted of God. And therfore S. Iohn to establish his singular and extraordinarie function, alledgeth the worde of God, whereby appeareth, that as it was not lawfull to bring in any strange doctrine, so it was not lawfull to teach the true doctrine vnder the name of any other function, than was instituted by God.

Io. Whitgifte.

This is your fyrst argument, the Phariseys comming to S. Iohn Baptist, after he had denyed to be eyther Christ or Elias, or an other Prophet, conclude, if thou be neyther Chryste

nor Elias, nor of the Prophets, why baptizest thou? Ergo, there may be no Archbishops, which is your meaning. But least you shoulde thinke that I cauill, I will vse your owne conclusion, which is this, Ergo there was no other ordinarie function in the Churche. This argument hath neyther head nor foote, forme nor matter: is this your exqui∣sitenesse* 1.27 in Logike? First your antecedent is vntrue, and builded vpon the false al∣legation of the Scripture. For the Phariseys doe not say vnto him: If thou bee ney∣ther Christ, nor Elias, nor of the Prophets, but these be the wordes of the text, If thou bee not the Christ, nor Elias, nor the prophet, now there is a great difference betwixt these two kynde of speaches, if thou be not of the Prophets, and if thou be not the Prophet. For the first signifieth that they should aske him, whether he were any of the Prophets, the other whether he were that prophet whom they looked for to be suche a one as Moyses was, according to that which is written Deut. 18. vers. 15. for else Iohn wold* 1.28 not haue denied himself to haue bin a Prophet, seeing that Christ sayth he was one, Math. 11. Moreouer they aske him not of those ordinarie functions that were then in* 1.29 the Church, but of such extraordinarie persons as they looked for to come, as Christ, Elias, or that prophete. Thirdly, they did not recite all the ordinarie functions, as Leuite and Priest, whiche were then most ordinarie and almost only at that tyme: so that your reason hath neyther forme, nor truth in it.

Chap. 1. the eight Diuision.

T. C. Pag. 62. Sect. 4.

Let the whole practise of the church vnder the law be looked vpon, & it shall not be founde that any other ecclesiastcal ministerie was appointed, thā those orders of high priest, and priests and Le∣uites. &c. which were apointed by the law of God, and if there were any raised extraordinarily, the fame had their calling confirmed from heauen, either by signes or miracles, or by playne and cleere testimonies of the mouth of God, or by extraordinarie exciting and mouing of the spirite of God. So that it appeareth that the ministerie of the gospell and the functions therof, ought to be from heauen, and of God, and not inuented by the braines of men: from heauen I say and heauenly, bi∣cause although it be executed by earthly men, and the ministers also are chosen by men like vnto themselues: yet bicause it is done by the worde and institution of god, that hath not only ordeyned, that the worde should be preached, but hath ordeined also in what order and by whome it should be preached, it may be well accompted to come from heauen and from god.

Io. Whitgifte.

Neyther is there any new ministerie or order appointed in this churche, bicause* 1.30 there be Archbishops. For Archbishops be ministers of the word and Sacramentes, and Quoad ministerium do not differ from other pastors (in respect of whom they are called Archbishops) but touching order & gouernment, as you may reade afterwarde in the answere to the admonition. So that all this which is here spoken is grounded vpon a false principle. For you would make the reader beléeue, that to institute an Archbishop, is to institute a newe ministerie, wherein you are maruellously ouer∣shot. The Iewes had gouernment in their church, and superioritie in the ecclesiasti∣call estate, and so haue we. But you may not tie the church of Christ to the patterne of the Iewes synagoge, for that were to make it seruile.

Chap. 1. the. 9. Diuision.

T. C. Pag. 62. Sect. 5.

Seing therfore that these functions of the Archbishop and Archdeacon, are not in the worde* 1.31 of god, it followeth that they are of the earth, and so can do no good but much harme in the church, And if any man will say that we do the Church great iniurie, bicause we doe tye hir to a certayne number of orders of ministers, as it were to a stake, so that we may not deuise new functions: I say that both the church and Christ dothe accuse him againe: Christ esteemeth himself to haue in∣iurie, bicause that by this meanes he is imagined not to haue bene carefull and prouident enough for his churche, in that he hath left the ministerie, wherin doth consist the lyfe of the church (being that whereby it is begotten) so rawly and vnperfect, that by permitting it to the ordering of men, there is a greate danger of errour, whiche he might haue set without all daunger, by a woorde or two speaking.

Io. Whitgifte.

Your proofes hitherto alleadged are moste insufficient to iustiste this conclusi∣on, and yet doe you boldly goe on as though all were sure. This is but beldenesse and confidencie, it is not sounde and pithie dealing. I still denie that there is any other ministerie in the Churche, bycause there are Archebishops, than is by the worde of God confirmed: But you haue not yet proued by either Scripture or rea∣son, that there oughte not to be gouernours or superiors among the ministers of the Gospel, to whome any other names may be giuen, than is expressed in the word, which you ought to proue, else you doe but dallie, and studie with vayne wordes to enlarge your booke.

It is manyfest that Christ hath left the gouernment of his Church, touching the externall policie in sundrie points to the ordering of men, who haue to make orders and lawes for the same, as tyme, place, and person requireth, so that nothing bée done contrary to his worde, as it is before proued, Tract. 2. and shall be more here∣after.

Chap. 1. the. 10. Diuision.

T. C. Pag. 62. Sect. 6.

The Churche of the other syde ryseth against him, for that he maketh Christ lesse careful for hir, than he was for that vnder the law. For 〈◊〉〈◊〉 me in the whole volume of the testament, is there any kinde or degree of ministerie, wherof God is not the certaine and expresse author? Was there euer any man (I except Ieroboam and such prophane men) either so holie or so wyse, or of such great knowledge y^t euer did so much as dreame of instituting of a newe ministerie? After the long wandring of the arke in the wildernesse, when it came to be placed in Ierusalem, tell me if any be∣sydes the Leuites and priests, the ordinarie ministers, and the prophetes whiche were unmediatly stirred vp of God, were found to haue ordeined any office or title which was not commaunded or whether there was at any tyme any thing added or enioyned to those offices of priesthobe, and Leuiteship, which was not by the lawe prescribed.

Io. Whitgifte.

Surely here is nothing but vaine repetitions of that false principle, whervpon thys tantalogie and multiplication of wordes is buylded, that is, y^t the institution of* 1.32 an Archbishop is the institution of a new ministerie, as though the apostle S. Paule whē he placed Timothie at Ephesus & Titus at Creta, did institute a new ministe∣rie, bicause he gaue thē authoritie & iurisdiction ouer y^e rest, as it is afterward proued: or the Church whē it did apoynt one amōg the Bishops to gouern the rest in Scisma∣tis remedium, to remedie schismes, as Hierom sayth, & as it shall more at large hereaf∣ter be declared. Neyther can it therfore be sayde, that Christe doth shew him selfe lesse* 1.33 carefull for his church, than he did for that vnder the lawe: For his carefulnesse appeareth and consisteth in this that he hath nowe muche more playnly set down the doctrine of saluation in all pointes, than it was in the law, and hath also ordeyned that there shoulde be not only fit ministers to publish that doctrine, but offices also to gouerne the people in godlinesse. As for names and titles & other externall things variable according to diuers circumstances, he hath left them to the libertie of his Churche, as I haue before declared: which is one part of his singular goodnesse towardes the Churche, in that it is not so seruilely tyed to externall things, and to the letter as it was vnder the lawe.

And it is euidēt, that vnder the law, there were offices & titles in the church, which* 1.34 are not cōmaunded in the scripture, nor wherof we reade God to haue bene the expresse author. As Archisynagogus, Mar. 5. Scribae, or legis doctores, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or magistratus seu duces templi. Luc. 22. vers. 52. and those seniores populi, and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whervpon you ground your seigniorie. For M. Caluin vpon the. 18. of Math. sayth, that this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was apoynted after the children of Israell returned from the captiuitie of Babylon.

Chap. 1. the eleuenth Diuision.

T C. Page. 63. Sect. 1.

All men know that the Arke of Noah was a figure of the church. Noah was both a wise and a

godlie man: yet what doth the Lorde leaue to his wisedome, when as he appointeth the matter, the forme, the length, the breadth, the height, the wood, the kynd and sorte of wood?

Io. Whitgifte.

All men knowe howe vncertaine a reason it is that is grounded vpon figures and* 1.35 types, excepte the application therof may be founde in the Scriptures. For a man may applie them as it pleaseth him, euen as he may doe allegories, and yet was there manie things required to the Arke whereof there is no expresse mention made, and namely nayles or pinnes to ioyn it together, neither is it expressed whether the win∣dow was of glasse or of chrystal, or of neyther. Moreouer he is not prescribed to make a couer for it, and yet it had one as is declared cap. 8. The ouerseers and maisters of the woorke lykewyse are not there appoynted, but lefte to the discretion of Noah. There are many other thinges required to the making of suche an Arke, whereof there is no expresse mention in that place. To conclude, Noah beeing in the Arke, did thinges which the Scripture dothe not expresse that he was commaunded to do, as when he sente out the Rauen and the Doue. &c. cap. 8. Wherefore I say with M.* 1.36 Caluin: Arcam fuisse Ecclesiae imaginem certum est, teste Petro, verùm singulas eius parteis ad ec∣clesiam aptare minime consentaneum est. It is certaine that the Arke was a figure of the church by the testimonie of Peter, but it is not mete to applie euerie parte thereof vnto the Churche.

Chap. 1. the twelfth Diuision.

T. C. Page. 63. Sect. 4.

In the tabernacle the Church is yet more expressely shewed foorth. Moyses that was the o∣uerseer of the worke was a wise and godly man, the artificers that wrought it Bezalaell and A∣holiab, most cunning workmen, and yet obserue how the Lord▪ leaueth nothing to their will: but telleth not only of the bourdes, of the courtanes, of the apparell, but also of the barres, of the rings, of the strings of the bookes, of the beesoms, of the snuffers, and of the thinges, the matter, and the form〈1 line〉〈1 line〉.

Io. Whitgifte.

It is well knowen that the Israelites had long continued among the Egyptians, a* 1.37 most superstitious kind of people, without any law of God written, and therfore now being deliuered from them, and yet inclined to their Idolatrie, God (as most writers thinke) of his infinite wisedome did so charge them with ceremonies of his owne in∣stitution, that they should neyther haue leysure to vse any other, nor yet desire the E∣giptiacall kind of worshipping.

Touching the tabernacle and the particular description of things perteining to the* 1.38 same, I say with Pellicane These things are particularly described according to the word of the Lord, that the people might know that they ought not so much to obey Moyses pre∣cepts as the will of God, in building the Tabernacle, and in freely offering to the same their gold, their siluer, their brasse, their purple. &c. the which otherwise they would haue abused to their owne vanities: and that also they might not be without that bewtie in ceremonies and worshipping of God, which they see among the Gentiles. Moreouer that they mighte haue matter to occupie them with, least they shoulde fall to slothfulnesse and idlenesse. So that of this place it may be well gathered, that nothing wherein the worship of God doth consist, is to be vsed without his prescription, but how you can aptly apply thys figure to the externall gouernment, and pollicie of the Church, I cannot well vnder∣stand: and if you may so vse it, yet do you but allegory, which is no good kind of proofe bycause allegories may be applyed according to euery particular mans inuention. But all that can be truely gathered of this figure is (as I haue saide before) that,* 1.39 no kynde of worship may be broughte into the Churche of God, whiche is not grounded vppon hys woorde, and therefore Ma. Caluine speaking of thys taberna∣cle saythe that God gaue preceptes of the tabernacle and thynges perteyning to it.

Ne externa pietatis exercitia, quae vidimus fuisse admodùm necessaria, populum deficerent, Least the people should wante the outwarde exercises of godlynesse, which we see to haue bene verie necessarie. And againe he sayth, that when Moyses in the mountaine dydde sée the example of the Tabernacle, he was then instructed De vero Dei cultu & mysterijs. of the true worship of God and of heauenly mysteries. And againe speaking of this Ta∣bernacle he sayth: Lex Iudaeos ad spiritualem solum Dei cultum instituit, sed ceremonijs vesti∣tum, vt ferebat temporis ratio. The lawe did institute the Iewes only to the spirituall vvor∣ship of God, but yet couered with ceremonies, as the tyme required. Therfore in this fi∣gure there was only expressed what shoulde be done in the worshipping of God, and not in the externall policie and gouernment of the Churche.

Chap. 1. the. 13. Diuision.

T. C. Pag. 63. Sect. 3.

Let vs come to the temple, which as it was more nere the tyme of Chryst: so it doth more liuely expresse the Chur〈1 line〉〈1 line〉he of God whiche nowe is. Salomon the wyse〈1 line〉〈1 line〉t man that euer was, or shall be, doth nothyng in it, neyther for the temple, nor for the vessels of the temple, nor 〈1 line〉〈1 line〉or the beau∣tie of it, but according to the forme that was enioyned him, as appeareth in the first of the kings, and the second of the Chronicles. And in the restoring of that temple, 〈1 line〉〈1 line〉zechiell is witnes〈1 line〉〈1 line〉e, how the ange〈1 line〉〈1 line〉l by the commaundement of God doth parte by parte, appoint all to b〈1 line〉〈1 line〉 done bothe in the temple and in the furniture therof.

Io. Whitgifte.

These two examples of the Tabernacle, and of the temple, tende to one ende, and might more aptly haue bene alleaged in the title of Ceremonies than of the gouern∣ment of the Church, bicause whatsoeuer is here spoken of 〈1 line〉〈1 line〉ither of them perteyneth to Ceremonies, and to the worshipping of God, and not to externall policie and go∣uernment of the church, and therfore moste vnaptely alleadged agaynste Archebi∣shops.* 1.40 &c.

But what néede I labor much in this matter, when you your self in the. 22. pag. of your booke, offer for one thing that I shall bring lefte to the order of this Church, to shewe me, that the Israelites had twentie that were vndecided by the expresse woorde.

And it is certaine that both Dauid and Salomon appoynted orders, the one about the Tabernacle, the other about the Temple, whyche wée reade not in Scripture they were commaunded to doe. And Dauid appoynted degrées of officers in the Temple, and Salomon workmen and ouerseers, whereof we doe not reade, that they had any speciall commaundement.* 1.41

Chap. 5. the seuenth Diuision.

T. C. Page. 63. Sect. 4.

Nowe if the holie Ghoste in figures and tropes doth so carefully, (and as a man may speake) 〈1 line〉〈1 line〉uriously comprehende all things, in the truth it selfe, howe muche more is it to be thoughte that he hath performed this? If in the shadowes, how much more in the body? If he haue doone this in earthly things, and whiche shall perishe, howe is it to be thought, that he hathe 〈◊〉〈◊〉 performed it in heauenly, and those whyche abyde for euer? And then tell me, what are those tymes of which it was sayd, the Mel▪sias when he commeth will tell vs all? Is it a lyke thing that he which did not only appoynt the temple and the tabernacle, but the ornaments of them, would not only neglect the ornaments of the church, but also that without the which (as we are borne in hand) it cannot long stand? Shal we thinke that he which remembred the barres there, hath forgotten the pillers here? or he y^t there remembred the pinnes, did here forget the maister builders? how he should there remember the besoms, and here forget Archbishops, if any had bene needful? that he should there make mention of the snuffers to purge the lights, and here passe by the lightes themselues? And to conclude, that he shuld make mention there of the moates, and here say nothing of the beames? there recken vp the gnattes, here kepe silence of the camel〈1 line〉〈1 line〉es? What is this else but that which Aristotle sayth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, to looke to smal things, and not to looke to great, which if it can not fall into the Lorde, l〈1 line〉〈1 line〉t it be a shame to say, that the chief piller and vpholder of the Church is not expressed in the scripture, nor can not be concluded of it.

Io Whitgifte.

You haue before confessed Pag. 15. that certaine things are left to the order of the Church,* 1.42 bycause they are of that nature which are varied by times, places, persons & other circumstāces. 〈◊〉〈◊〉. which is sufficient to answere whatsoeuer you haue here spokē of the care〈1 line〉〈1 line〉ulnesse of the holy ghost in the truth it selfe, aboue figures and tropes. Although there is no doubte but the holy ghost was as carefull in the one as in the other, and loued the one people as wel as the other, and therefore it may be an argument à paribus, but not 〈1 line〉〈1 line〉 minori, as you seeme to make it. I haue told you before also why god did more particularly prescribe euery ceremonie to the Israelites in the law, than he hath done to his p〈1 line〉〈1 line〉ople in the Gospell.

God hath in his Gospell performed and fulfilled all the tropes and sig〈1 line〉〈1 line〉res of the law* 1.43 whatsoeuer. Christ which is the Messias hath told vs all things that are necessary to saluation, Iohn. 20. and so is that place in the. 4. of Iohn to be vnderstanded.

We make not an Archbyshop necessary to saluation, but profitable for the go∣uernment of the Church, and therefore consonant to the word of God, as shall be de∣clared. We know the Church of Christ is not builded vpon any man, eyther as vpon foundation, or pillers, if we speake properly, but vpon Christ himselfe, and his worde, which remaine vnmoueable: we know also, that the same Church may stand wit〈1 line〉〈1 line〉∣out the external help of man But yet hath God appointed functions in his Churche, both ecclesiasticall, and ciuill, as meanes to kéepe it in externall peace, di〈1 line〉〈1 line〉cipline, and or〈1 line〉〈1 line〉er: and though he hath not expressed the names, yet hath he allowed the 〈◊〉〈◊〉. A∣mong men the chiefe piller that vpholdeth the Churche is the Christian prince and magistrate, and yet where haue you in the Gospell any such expresse mention made thereof, as there is in the appointing of the tabernacle of Beesoms, snuffers. &c. whiche e〈1 line〉〈1 line〉amples you vse in derision: suche is your modestie and reuerence. We knowe that all things nec〈1 line〉〈1 line〉ssary to saluation are much more plainly expressed in the Gospell, than in the law: We are also well assured that Christ in his word hath fully and playnly comprehended all things requisite to faith and good life: but yet hath he committed certaine orders of ceremonies, and kind of gouernmente, to the disposition of his Churche, the generall rules giuen in his worde being obserued, and nothing being done contrary to his will and commaundement therein conteyned, as 〈1 line〉〈1 line〉 haue pro∣ued before.

Chap. 1. the. 15. Diuision.

T. C. Pag. 63. Sect. 5.

Moreouer (a) 1.44 these ministeries without the which the Church is fully builded, and broughte to perfec〈1 line〉〈1 line〉ion and complete vnitie, are (b) 1.45 not to be reteyned in the Church: but without the mini∣steries of Archbyshop. &c. the Churche may be fully bu〈1 line〉〈1 line〉lded and brought to perfection, therefore these ministeries are not to be reteyned.

Io. Whitgifte.

Your minor is vntrue. For the Church in a kingdome where it hath an external gouernmēt, where it includeth both good and bad, where it is molested with conten∣tious persons, with schismes, heresies &c. cannot enioy complete vnitie, nor be per∣fectly* 1.46 gouerned touching the externall forme and gouernment, without such offices and gouernours. Your maior also conteyneth daungerous doctrine, including as well the christian magistrate as the Archbyshop. And it is in effect all one with thys argument: The Church is fully builded and brought to perfection and complete vnit〈1 line〉〈1 line〉e with∣out the Christian magistrate: Therefore Christian magistrates are not to be reteyned, which is the very argument of the Anabaptists against Christian magistrates. You must therefore vndersta〈1 line〉〈1 line〉d, that the Churche must as well be preserued and kept in perfection, peace and vnitie, as builded and brought therevnto, and that such offices

and functious are lawfull as tend to that end, and be therefore by lawfull authoritie appointed, howsoeuer some weyward persons thinke the contrary.

Chap. 1. the. 16. Diuision.

T. C. Pag. 63. Sect. 6.

And that without these ministeries the Church may be complete, it appeareth by that which is in the fourth to the Ephesians, where it is said that Christ gaue some Apostles, some Euange∣lists, some Pastors and Doctors, to the restoring of the saincts vnto the worke of the ministerie, vntill we all come to the vnitie of faith, and of the knowledge of the Sonne of God, and vnto a perfect man.

Io. Whitgifte.

In that place to the Ephesians there is no mention made of Deacons and wi∣dowes,* 1.47 nor of your elders, and therefore it maketh as much against them as it dothe against Archbyshops. Moreouer it hath Apostles, Euangelists, and Prophets, all which you seclude from the state of this Church. Thirdly it conteyneth those mini∣steries only which are occupied in the word and administration of the sacramentes, not those whiche perteyne to order and discipline as you afterwarde your selfe con∣fesse, and therefore I vnderstand not how that place can help you any thing at all.

Chap. 1. the. 17. Diuision.

T. C. Pag. 63. Sect. vlt.

The learned writers haue thus reasoned against the Pope: that forasmuch as Apostles, Pro∣phets. &c. are sufficient for the building of the Church, therefore there ought to be no Pope. The argument and necessitie of the conclusion is as strong againste the Archbyshop and all one. For by the same reason that the Pope is cast away as a superfluous thing, for that these offices are able to make perfect the Churche, is the Archbyshop likewise throwen out of the Churche, as a knobbe or some lumpe of flesh, which being no member of the body doth both burden it and disfi∣gure it. And as they say that God gaue no Pope to his Churche, therefore the Pope can do no good: so we may well say God gaue no Archbyshop to his Churche, therefore the Archbyshop can do no good.

Io. Whitgifte.

If there were no stronger places than this against the Pope of Rome his vsur∣ped authoritie, it might stand still, for any thing that I know: bycause this place spea∣keth only of the offices occupied in preaching the worde and administrating the sa∣craments, as I haue said, not of any office of gouernment. Neyther is it a perfect pat∣terne bycause it hath omitted those offices before mentioned. I haue tolde you before that a negatiue argument from the scripture (except it be in matters of saluation) is but weake. Likewise that an Archbyshop is no new ministery, but may well be con∣teyned in the number of those, of whome the Apostle there speaketh. For the name of a Pastor doth comprehende both Archbishops and Byshops. The name dothe but signify an office of gouernment conuenient for the state of the Church in the external pollicy of it. And if it did preuaile againste the Pope, yet dothe it not so againste the* 1.48 Archbyshop. For the Pope dothe chalenge hys authoritie by succession from Peter, so dothe not the Archbyshop. The Pope saythe that he is the head of the vniuersall Churche of Christe, so dothe not the Archbyshop. The Pope saith that to be subiect to him is necessary to saluation, the Archbyshop thinketh no suche matter. The Pope chalengeth power to remitte and retayne sinnes, to dispense with the word of God, to make newe articles of faythe. &c. so dothe not the Archbyshop. To be shorte the Pope claymeth authoritie ouer kings and princes, and saithe that they haue autho∣ritie

from him: but the Archbyshops (if you speake of ours) acknowledge themsel∣ues to be subiects to their Prince, and to haue that authoritie and iurisdiction from hir, which they practise ouer and aboue that that other byshops do, and therefore▪ on must needes be reproued here, either of great lacke of discretion, or else of gresse ig∣norance, or purposed malice. You mighte saye that God gaue no magistrate in that place to his Church, Ergo, the magistrate can do no good. Surely I thinke that if you should well consider how néere your arguments approch to the Anabaptists, you would eyther more circumspectly vse them, or else quite cast them away.

Chap. 1. the. 18. Diuision.

T. C. Pag. 64. Sect. 1.

Neyther did God giue any Archdeacon to his Church therefore he cannot profyte y^e Church. But it will be said that this argument followeth not, bycause no mention is made here of the dea∣con or of the elder, which notwithstanding are both necessary in the Churche, and therefore that there are functions profitable in the Church wherof no mention is made here. But how (*) 1.49 easily do all men know that the Apostle speaketh of those functions here only, whiche are conuersant in the worde, and haue to do with the preaching thereof: and therefore made hereno mention of the Deacon or elder. It is said agayne that in the epistle to the Corinthians, S. Paule speaketh only* 1.50 of Apostles, Prophets and Doctors, leauing out Euangelists and Pastors and yet Euangelists and Pastors necessary: and so although Archbyshops are not spoken o〈1 line〉〈1 line〉 in the place to the Ephe∣sians, yet they may not be therefore shut out as vnnecessary. But they that saye so, shoulde haue considered that the diuersitie of the matter which the Apostle handleth in these two places, bred a diuerse kind of speach. For in the epistle to the Corinthians, going about to condemne the ambiti∣on of men, whiche will thrust themselues into other mens callings, and take vpon them to do all themselues, and to be as it were eye, and eare, and hand and all: S. Paule proueth that the Church is a body wherein there are many members, and the same diuerse one from another, and that it is not one member only. And to proue that, it was sufficient to say that he placed some Apostles, some Prophets, some Doctors, without rehearsing al y^e kinds of functions. But in the Epistle to the Ephesians, meaning to shew the liberalitie of our sauioure Christ in giuing those which shuld be able by doctrine and teaching to make perfect and absolute his Church, it was necessary that he should recken vp all those functions whereby that worke is done.

Io. Whitgifte.

You haue in this place your selfe answered your former reasons touching the* 1.51 place to the Ephesians. For I haue tolde you that the names of Archbyshops and Archdeacon be names of iurisdiction and gouernmente, not of any newe ministerie and therefore suche byshops and ministers, as be so called to haue those names, not in the respect of the ministerie of the word, but of order and pollicie.

The obiection made of the place of the. 1. to the Corinth. Cap. 12. is of more weight than you can be able to remoue with all the might you haue. For the Apostle there as well declareth the diuersitie of offices in the Church, as he doth in that Epistle to the Ephesians: yea and more perfectly to, as the place it selfe and the very order that the Apostle kéepeth doth declare. your distinction is but in vaine inuented for a shift only, against both reason and authoritie: against reason bycause the Apostle hauing before made a perfect diuision of gifts in the Church, it is not like but now speaking of offices he doth the same. Moreouer he doth reherse them in order saying, firste A∣postles, then Prophets, thirdly Doctors. &c. Lastly he reciteth here more offices thā he doth there, for here he reciteth eight and there only fiue at the most. Authoritie both of learned writers, and of the manifest words of the Apostle himselfe is against it. Peter Martyr saith that in this place Recenset singulatim quas parteis habeat boc corpus he* 1.52 rehearseth particularly what parts this body hath, meaning the Church. And the Apostle himselfe recyting the diuerse parts of the body and functions of the same to declare the diuerse functions that be in the Church, doth no doubt make as perfect a diuision here as he doth in any other place, so that this shift cannot serue your turne, and if it did, yet haue you proued nothing by it, for you your selfe haue giuen the salution say∣ing That in the place to the Ephesians he only speaketh of suche functions as are conuersant in the word, which is true.

Chap. 1. the. 19. Diuision.

T. C. Page. 64. Sect. 2.

But how commeth it to passe that S. Paule neyther in the one place, neyther in the other nor else where maketh mention of the Archbyshop, which is said to be the chefest piller and vnderset∣ter of the Church? Now I heare what is said to this, that vnder the Pastor is conteyned byshop, he is not conteyned but is the same that byshop. How then? Forsooth say they an Archbyshop is byshop? well then of byshops some are Archbyshops some are what? Here I see that they (*) 1.53 are hanged in the bush, but I will help them, of by shops some are Archbyshops, some are by the com∣mō name byshops. For if they answer not thus, what haue they to say? But what an absurd thing were that to say that S. Paule comprehended an Archbyshop vnder a Pastor or byshop, whych neyther was at that time nor certaine hundred yeares after? this were not to deinde but to pro∣phecie. And how is it that they neuer marked that S. Paule speaketh of those functions whiche were in the Church, and not of those which should be afterward? and of those that God had giuen, and not of those which he would giue▪ For the words are and he hath giuen.

Io. Whitgifte.

No man can denie, but a bishop may aptly be comprehended vnder this name Pastor, and Archbyshop vnder the name of a Byshop: and it may as well be saide that of byshops some be called Archbyshops, and some by the name of byshops, as it may be saide of kings some be called Emperours, some by the common name of kings: of Dukes, some Archdukes some by the common name of Dukes: of Iustices, some chiefe Iustices, some by the common name of Iustices.

What if the name of an Archbyshop were not in S. Paules time? Doth it there∣fore* 1.54 follow that the thing signifyed by the name was not in his time? This worde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was not in S. Paules time, but afterward inuented in the councel of Nice. Yet was the thing thereby signifyed in S. Paules time, and from the beginning. Other names there be also whiche were inuented since the Apostles time, and yet both lawfully and necessarily vsed. The authoritie and thing whereof the Archby∣shop hath his name, was in Paules time and therefore the name lawfull: and if it hád not bin in S. Paules time, yet were both the name and the office lawfull by∣cause it perteyneth to the externall policie and regiment of the Church, which is va∣riable according to the place, time, person, and other circumstances. Shall not the authoritie that Christian Princes haue in matters ecclesiasticall be thought law∣full, bycause there were no such Princes in S. Paules time? Dr shall not they haue the chiefe authoritie in ruling and gouerning the Church in exteruall policie and re∣giment bycause there is no suche expresse mention of them in those two places of S. Paule?

But you shall answer yourselfe, for you say that in those places S. Paule speaketh of such functions as were then in the church, not of such as should be afterward, whiche is true. And therefore I conclude that as all those offices (by your owne confession before) are not necessary for all times in the Church: so are they not only, for all times of the Church, but other may be brought in méete for the gouernment of the same. I know your meaning is nothing lesse, yet this is my collection which I thinke you will ve∣ry hardly answer.

How many hundred yeares the name of Archbyshop was after the Apostles time, shall appeare in another place.

Chap. 1. the. 20. Diuision.

T. C. Pag. 64. Sect. 3.

Moreouer, if so be vnder the Pastor the Apostle comprehended an Archbyshop, thē the Arch∣byshop is necessary, and such as the Church cannot be without, and commaunded of God, & ther∣fore not taken vp by the pollicie of the Church for the tune, countrey, and other circumstances, and such also as cannot be put downe at the will of the Church, which is contrary to the iudgemente of those which are the Archbyshops Patrones.

Io. Whitgifte.

Your argument if it be thus framed, Pastors are necessary at all times in all e∣states of the Church, and in all places, and cannot be put downe at the will of the Church: Archbyshops are Pastors, therfore they be necessary at all times. 〈◊〉〈◊〉. I denie your argumente, bycause the maior in the first figure cannot be particular. If you make your maior vniuersall, then I do denie it, and put you to the proofe. If you say that to preach the word and to administer the sacramēts (which is, the office of a Pa∣stor) is necessary at all times: then I confesse it to be true, and distinguish the minor on this sort: that an Archbyshop in respect of the ministery of the worde and sacra∣ments, is at all times necessary, not in the respect of policie and gouernment, in con∣sideration whereof he hath the name of an Archbyshop.

Chap. 1. the. 21. Diuision.

T. C. Pag. 64. Sect. 3. 4. 5.

The last (*) 1.55 refuge is, that the Apostle made mention of those functions whiche haue to doe with the ministring of the word and sacraments, and not of those whiche haue to do with order and discipline.

Speake in good earnest, had the Apostles (a) 1.56 nothing to do with discipline and order? with what face can you take away the raines of gouernment out of the Apostles handes, and put them in the Archby shops and Archdeacons hands? what a peruersnesse is this that the ministeries in∣uented by men should be preferred to all the ministeries appointed and commaunded of God.

The Apostles for sooth haue in common with the Archbyshops and Archdeacons the power of ministring of the worde and of the Sacraments, of binding and losing, and thus farre as good as the Archbyshops and Archdeacons. But for discipline and order the Apostles haue nothing to doe, but herein Archbyshops and Archdeacons are aboue them and better than they.

Io. Whitgifte.

You wonderfully forget your selfe, for it is your owne distinction as it appeareth* 1.57 in the. 5. line of the same page of your booke: and thereby you shifted off the obiection of Deacons and Elders. I know no man that taketh the raines of gouernmente out of the Apostles hāds and giueth it to any to whome it is not due by the word of God. But is your meaning that the Apostles should now execute it themselues? else Quorsum bae〈1 line〉〈1 line〉 Surely you are so full of passions that you forget the matter. I knowe the Apostles had in their time togyther with the ministerie of the word and sacraments, power to exercise ecclesiasticall discipline and order: But truly I vnderstand not your mea∣ning, for neuer any such thing as you here fancie entred once into my cogitation. I rather say that bycause in the Apostles there was ioyned the administration of dis∣cipline with the ministerie of the word and sacraments, therefore it may be so like∣wise now in Archbyshops and Byshops. For that authoritie of discipline and go∣uernment that the Apostles had in their time, is now for the most part executed by Archbyshops and Byshops, which is the ouerthrow of your whole assertion.

Chap. 1. the. 22. Diuision.

T. C. Pag. 64. Sect. vlt.

Now sir if I would follow your vaine of making so many exclamations, as oh the impuden∣cie, oh the insolencie with twentie other such great ohes, you see (*) 1.58 I haue occasion both here and else where. But I would not gladly declaime, especially when I shoulde dispute, nor make out∣cries in stead of reasons.

Io. Whitgifte.

Where haue I vsed these exclamations? or what cause haue you so suddenly to burst into them at this time? except it be to set some countenance vppon your euill fauoured reasons. But I will let you alone in such toyes, and suffer you to play with your selfe.

Chap. 1. the. 23. Diuision.

T. C. Pag. 65. Sect. 1.

But to come to this distinction, I had thought before this time, that the Apostles had bin the (*) 1.59 chiefe builders in setting vp the Church, now I perceiue you make the archbyshops and Arch∣deacons the chiefe builders, and the Apostles vnder carpenters or common masons, to serue and to* 1.60 take the commaundement of the Archbyshop and Archdeacon. And whereas it is saide that the ministeries which S. Paule speaketh of are in the words and sacraments, binding and losing on∣ly, and that there be other whiche are besides these (occupied in the order and discipline of the Church) (of which number are Archbyshops and Archdeacons) let vs marke a little what deepe diuinitie here is.

Io. Whitgifte.

Surely you wander you know not whether, without doubt your mind, whē you writte this, was vpō some other thing than vpon my booke. For wher haue I made this comparison betwixte the Apostles and Archbyshops? or what haue I spoken sounding that way? I would haue you to deale honestly and plainly. If you meane the booke in latin, whereof you after ward speake, the words of that booke sounding any thing this way be these. Archiepisiopi ab èpiscopis quoad ministerium non differunt (om∣nes enim paripotestate docendi, baptizandi, ligandi & soluendi praediti sunt:) sed quoad ordinem et politiam: ordinis enim & politiae causa quaedam vltra episcopos Archiepiscopis cencessa sunt. Arch∣byshops differ not from byshops in respect of the ministerie (for they are all endued with equall authoritie to teach, to baptise, to bind and lose) but in respect of order and policie. For some things are graunted to Archbyshops for order and policies sake aboue the byshops. And further answering that place to the Ephesians it saith: Apostolus eo in loco eos tantiòn ministr〈1 line〉〈1 line〉s & ministeria enumerat quae in precibus, verbo, & administratione sacramento∣rum versantur, non eorum quae ad ordinem & disciplinam instituuntur, qualia sunt Archiepiscopo∣rum & Archidiaconorum The Apostle in that place doth only recite those ministers and mi∣nisteries, which are occupied in prayer, the word and the administration of the Sacraments, not of them whiche are instituted for order and discipline, suche as are the functions of Archbyshops and Archdeacons. The which selfesame distinction for that place you vse* 1.61 in the beginning of the 64. Page of your bóoke, these only words excepted (qualia sunt Archiepiscoporum & Archidiaconorum) as I haue before shewed and your owne words declare. And I am sure these words do not make the Archbyshops and Archdeacons chiefe builders and the Apostles vnder carpenters as it pleaseth you to collect, but this is your modestie.

Chap. 1. the. 23. Diuision.

T. C. Pag. 65. Sect. 2.

And first of all I would gladly aske them with what aduise they hauelaide on a greater (*)* 1.62 burden and weight of the Archbyshops and Archdeacons shoulders, than the Apostles were able to sustaine.

Io. Whitgifte.

When you haue told where they haue laid on this greater burden and waight, or what the burden and waight is that you say they haue laid on, or who they be that haue layde it on, then shall your question be answered, in the meane time let this suffice the rea∣der, that you do but forge matter to encrease your volumes, and to sport your selfe.

Chap. 1. the. 24. Diuision.

T. C. Pag. 65. Sect. 3.

Secondarily I aske with what boldnesse and vppon the confidence of what giftes, any man dare take vpon him both that which the Apostles did, and more to?

Io. Whitgifte.

To this I answer as to the former.

Chap. 1. the. 25. Diuision.

T. C. Pag. 65. Sect. 3.

Then I say that it is too too vnskilfully done, to separate order and discipline from then that haue the ministerie of the woorde in hand, as though the Church without Archbishops and Arch∣deacons▪ were acōfused heape and a disordered lumpe, when as S. Paule teacheth it to be without them, a bodie consisting of all his partes and members, comely knitte and ioyned together, wherein nothing wanteth, nor nothing is to much.

Io. Whitgifte.

Order and discipline are not separated from the ministery of the worde, although all such* 1.63 as be ministers of the woorde haue not the like authoritie to execute them. For as it is sayd in that Latine booke, for order and policies sake more is graunted to the Arch∣bishop than to the Bishop, neither will any learned man so greatly maruayle at this, seing the practise thereof was in the Apostles time. For Paule had more large and ample authoritie than Timothie, and Timothie than the resse of the ministers of Ephesus.

What if the Church without Archbishops and Archdeacons were perfect in S. Paules time, and may be perfect at other times, doth it therefore follow that the Church in no time or stare may haue them, or rather that they be not necessarie at some time for the Churche? In S. Paules time Apostles, Prophets, workers of miracles, giftes of healing, diuersitie of tongs were counted necessarie, and principall partes of this body, which not with standing you confesse now to be cut of, and yet the bodie perfect: So that you see this is no reason at all, to say that the Church in S. Paules time was a perfect body without Archbyshops and Archdeacons: Ergo, they are not necessary in the Church of Christ. For I might as well reason thus: The Church of Christe in S. Paules time was not perfect without Apostles, Prophets, doers of miracles, giftes of healing, diuersitie of tongs, therefore it is not now perfect being without them. And likewise it was then perfect without Christian magistrates,* 1.64 Ergo, Christian magistrates are to be remoued from the Church. This kinde of rea∣soning, as it is vnskilfull, bicause it doth not distinguish the times of the Churche, neither considereth necessarie circumstances, so it is moste perilous and openeth a dore to Anabaptisme and confusion.

Moreouer I told you before, that although this name Archbishop is not expressed* 1.65 in the Scripture yet is the office and function, as it is euidently to be séene in the ex∣amples of Timothie, and Titus, yea and in the Apostles themselues, whose office of planting Churches thorough the whole world is ceassed, but their care for the good gouernment of those Churches which were planted, and their authoritie ouer those Pastors whom they placed, doth and must remayne in such places where there are Churches. And therefore M. Bucer writing vpon the fourth to the Ephesians sayth* 1.66 thus: Miletum Presbiteros Ecclesiae Ephesinae conuocat: tamen quia vnus inter eos praeerat alijs & primam Ecclesiaecuram habebat, in eo propriè residebat nomen Episcopi. In the Actes Paule calleth the same men Bishops and Elders, when as he called together the ministers of the Church of Ephesus vnto Miletum: yet bicause one amongst them did rule ouer the reste and had the chiefe care of the Churche, the name of Bishop did properly remayne in him So that this superioritie and iurisdiction which we speake of, was euen in the Apostles time, as it is more at large afterward proued.

Chap. 1. the. 26. Diuision.

T. C. Pag. 65. Sect. 3.

Doth it not pertayne to order that the Apostle sayth that God hath set first Apostles, second∣ly Prophets, thirdly teachers? are not these wordes, First, Second, Thirde, differences of order? if this be not order, surely I know not what order is. And yet neyther Archbishop nor Archdea∣con author of this, and it was kept also before they were hatched.

Io. Whitgifte.

Yes, but will you haue the same order now? then muste you haue Apostles, and Prophets, which you denie, so that this order you sée is not perpetuall, wherefore from time to time that order among the ministers of the woorde muste be obserued,* 1.67 that is most conuenient for the state of the Church. Neyther is any agaynst such or∣der, but those that will not liue in order. Did euer any man denie but that there was order in the Apostles tyme? All this is but to make the reader beleue that some such thing is in that Latin booke, when there is not one woorde whereof any such thing can be gathered: is this your simplicitie?

Chap. 1. the. 27. Diuision.

T. C. Pag. 65. Sect. 4.

Let vs see of discipline and gouernment, which we may see to be cōmitted to those which haue the preaching of the worde and to others also which did not preach the worde, when S. Paule* 1.68 sayth, that the elders which gouerne well are worthie double honour especially those which trauell in the word: where he appoynteth the gouernment to the ministers of the word, & to those also that were not ministers of the worde. And therevpon it followeth that the ministers of the Church ar not seuered one from an other, as you, bycause some haue the ministration of the worde and Sa∣craments only, and some with the administration of the Sacraments and worde, haue also the go∣uernment and discipline in their handes: but cleane contrarywise S. Paule distinguisheth them, and sheweth that all the ministers in the Church haue the gouernment, but all haue not the worde to handle, so that he distinguisheth the ministery into that which is occupied in the worde and go∣uernment, and into that which is occupied in the gouernment onely. But in this distinction you do not onely forget S. Paule, but you forget your selfe. For if S. Paule speake in that place of those that meddle with the ministring of the worde and sacraments (*) 1.69 only: why doth the bishop which is one of the ministers that S. Paule speaketh of (beyng the same that pastor is) why I say doth he meddle with the discipline and order of the Church, seyng that belongeth not to him by your distinction? why doth also the Archbyshop (whom you say is a byshop), meddle with it? And thus you see you neede no other aduersary than your selfe to confute you.

Io. Whitgifte.

The reader should better haue vnderstoode what you had gone aboute, if you had set before his eyes the wordes that you confute. Now I scarce vnderstand your mea∣ning my selfe. You shote altogether without a marke. I know no man that denieth discipline and gouernment to be committed to those that haue the preaching of the worde, and to o∣thers also which preach not the worde. But if you meane that eyther all kinde of ecclesi∣asticall discipline and gouernment, is committed to all such as preach the worde, or in as ample manner to one as to another, you haue not yet proued it, neyther will you be hable to proue it with all the learning that you thinke your selfe to haue.

That in 1. Tim. 5. doth proue no such matter, as you pretende. For what doth* 1.70 S. Paule meane there, by gouerning well? Christ〈1 line〉〈1 line〉 & Ecclesiae suae tum doctrina tum inte∣gritate vitae fideliter inseruire, non suased quae Dei sunt quaerere: to serue Christ and his Church faythfully both in doctrine and integritie of lyfe, to seeke not those things which are his, but those which are Gods. Thus do the learned interpreters expound, bene praeesse, in this place. Is not the office of teaching, exhorting, reprouing, an office of ruling and gouerning? But you say that the Apostle doth make two kinde of gouernours, one that trauayleth in the worde, the other that doth not. And what then? he that dili∣gently doth that office that is committed vnto him, whether it be in preaching the worde, prouiding for the poore, visiting the sicke, or any such lyke function, doth rule well. But doth it therefore follow that all haue like authoritie, or that there is no kinde of Ecclesiasticall gouernment or discipline, but that which is common to all the ministers of the worde? Certayne it is, that euery Pastor that doth his duetie in* 1.71 preaching ruleth well, and so do they also that duely and truly administer the Sacra∣ments, relieue the poore, visite the sicke, priuately admonish, &c. But is there there∣fore none that hath superioritie ouer them, to procure that those things be done accor∣dingly, to correct them if they be not done, to sée that euery man be kept in order, be

obedient to lawes, teach true doctrine, breake not vnitie. &c? This place therefore helpeth you not. For although all ministers of the woorde rule and gouerne after a sort, yet do not they al so, in all kinde of gouernment, nor equally, for they also must haue gouernours.

But consider your reason or at the least the end of your drifte. All ministers of the* 1.72 worde gouerne their parishes by preaching the woorde, rebuking sinne. &c. Ergo, th〈1 line〉〈1 line〉y must haue none to gouerne them, and kéepe them in order, and sée that they do their duetie: it is all one with this. Euery Master of a familie ruleth ouer his familie▪ and therefore he must haue no superïour to rule ouer him: or euery chiefe officer of Ci∣ties or Townes be rulers and gouernours of those places, therfore they must haue none to rule and gouerne either their cities and townes, or themselues. In déed this is a plausible doctrine to make euery Pastor chiefe gouernour within his owne pa∣rishe, and to make euery citie and towne a kingdome within it selfe: but it is a pesti∣lent doctrine, for in short time there would be as many Popes as Pastors, as many religions as parishes, as many sectes as families, and in the end an ouerthrow both of religion, the Churche, and the kingdome. Neyther coulde there possibly haue bene inuented a more readier way for the Pope to make his entrie in hither againe.

Of your distinction of Presbyter, I will speake in a more fitte place.

I haue not forgot my selfe, but you neyther vnderstande (as it appeareth) my writings, neyther yet your own, for hyther to you haue fought wythout an ad∣uersarie.

And yet I muste put you in minde of your falsehoode and subtill dealing: for whereas I saye that the Apostle in the. 4. Ephe. speaketh onely of those ministers and ministeries, which are occupied in prayers, the worde and administration of the sacraments. you by displacing the woorde, only, make your Reader beléeue, that I affirme the A∣postle to speake in that place, of those that meddle with the ministring of the word and Sa∣craments onely, as if I shoulde seclude the ministers of the worde from all kinde of gouernment.

Chap. 1. the. 28. Diuision.

T. C. Pag. 65. Sect. 5.

And least any man should say I confute my owne shadow, I must let him to vnderstand that there is a Pamphlet in Latin, which is called the (*) 1.73 boke of the Doctors, which goeth from hande to hande and especially (so far as they could bring to passe) to those only that they thought to fauour that opinion, in the which booke, all these answeres vnto the place of the Ephesians are conteyned, and almost all that which is comprehended in this defense of Archbyshops and Archdeacons, wyth other things also which are founde in this booke of M. Doctors: and therefore it is very likely that he hauing no other way to vent his rapsodies, and rackings togither, thought he would bring them to light after this sort. But how much better had it bene that this mishapen thing had had the mo∣thers wombe for the graue, or being brought out had bene hidden as the former is, in some bench∣hole or darke place, where it shoulde neuer haue seene any light, nor no mans eye should euer haue loked of it?

Io. Whitgifte.

It had bene much for your credite if you had set downe the wordes of that booke the which you and your fautors in derision cal the booke of Doctors. Which you haue only named and not cōfuted. The booke dare abide the light, and the Author also, but so dare not you. To the rest of your woordes my answere is onely this, that you be∣wray your spirite: for further proofe hereof I referre the reader to the third Chapter of S. Iames, from the tenth verse to the end.

Chap. 1. the. 29. Diuision.

T. C. Pag. 65. Sect. 5.

And thus al these clowds being scattered by the sunne of the truth, you see that the place to the Ephesians standeth strong against the Archbyshop and Archedeacon.

Io. Whitgifte.

Nothing lesse: but the contrary for any thing that you haue spoken yet.

Chap. 1. the. 30. Diuision.

T. C. Pag. 65. Sect. 5. & Pag 66. Sect. 1.

Nowe I will reason also after this sort out of the place of the Ephesians and Corinthians ioy∣ned together. There is no function but hath giftes fit and apte to discharge it, annexed and gyuen vnto it: wherevpon the Apostle by a Metonomie, doth call the Apostles, Prophets, &c. giftes, by∣cause they haue alwayes giftes ioyned with them. This being graunted (as no man can denie it) I reason thus.

(a) 1.74 Those functions only are sufficent for the church, which haue all the gifts needefull, eyther for the ministring of the worde and sacraments, or for the gouernment of the churche: but all these functions reckened of S. Paule to the Ephesians, with those which S. Paule calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which are the Deacons and elders) haue the giftes needful either for the gouern∣ment of the church, either else for the ministring of the worde and sacraments: therefore these func∣tions only are sufficient for the church. For it is a superfluous thing to make more offices than ther be gifts to furnish them, for so they that should haue them, should rather be Idols than officers. And therefore for asmuch as there is no gift which falleth not into some of these 〈1 line〉〈1 line〉nnctions, it is altogither a vaine and vnprositable thing to bring more offices and functions into the Church besides these.

Io. Whitgifte.

You saye there is no function, but hath giftes apt and fitte to discharge it, annexed and giuen* 1.75 vnto it. If you meane that there is no function but there is giftes méete for it, which God hath in his power to bestowe, it is most true: But if your meaning be, that the giftes be so annexed to the function, that of necessitie whosoeuer is called to that function muste also haue those giftes, it is moste vntrue. For experience dothe teache that euery man hath not giftes according to his function, althoughe he bée lawfully there vnto called, touching his externall calling: for the in warde calling none knoweth but God himselfe, and a mans owne conscience. But you put mée in remembraunce of that whiche maister Bullinger writeth of the Anabaptistes lib. 5. cap. 1. wher he (confuting the reason they vse to proue that Christians ought not to haue magistrates, bicause Christians be so perfect of themselues that they can go∣uerne themselues, and therfore néede not to be subiect to any other superiour autho∣ritie saith thus: Solent autem Anabaptistae libenter ea imaginari & animo suo fingere quae nun∣quàm* 1.76 fueru〈1 line〉〈1 line〉t, ne{que} extant, aut posthaec futura sunt. The Anabaptistes willingly vse to imagine and conceyue those things in their myndes whiche neuer hath bene, nor are, nor hereafter shall bee. Euen so I say vnto you, that in imagining the giftes perteyning to euery func∣tion so to be 〈◊〉〈◊〉 vnto the function, that he whiche hath the one must of necessitie haue the other, you phansie that whiche neuer was, is, or shall be: and in so reasoning what do you else, than vse that argument against superioritie in the Ecclesiasticall estate, which the Anabaptists vse both against Ecclesiasticall & Ciuill magistrates? But I answere you as M. Bullinger answered them: Excepte you were blinded with pertinacie you might easily see in your selfe iuste cause why there shoulde bee magistrates* 1.77 and Superiours.

Moreouer God dothe not tie his giftes to any certayne and definite number of names or titles of offices, but bestoweth them as it pleaseth him, to the commoditie of his Church, vpon such as be méete to vse them, by what name or title soeuer they be called. Wherefore this assertion of yours is eyther vnaduisedly auouched, or else doth it conteyne some secrete poyson not yet vttered.

This being sayde, to the ground that you haue layde, thus I answere to your ar∣gument:* 1.78 it is in no mode, and in déede to bad for any boye to vse in his Sophismes. It is in forme the same with this: Those things onely are sufficient for saluation which are conteyned in the Scriptures, but al those things in the Aue Maria are con∣teyned in the Scriptures, therefore those things only which are in the Aue Maria are sufficient to saluation. Or this, those onely are men which are indued with reason,

but all the Cosrardmongers in London are indued with reason, therefore the Costard∣mongers of London onely are men. Besides this, the Maior is particular, which 〈◊〉〈◊〉 agaynst all forme of Syllogisme in the first or second figure: to be shorte, in your Maior you haue this woorde (onely) in your Medium and in the Minor is left out. And therefore your conclusion followeth not, except you had sayd in your Minor, that only these functions reckened of S. Paule to the Ephesians &c. haue all giftes needefull for the mini∣string of the woorde and sacraments and for the gouernment of the Church: And yet if it were so, your argument should be of no force, being ex solis particularibus. So that in your Syllogisme there is no manner of forme, and therefore not woorthie of any other an∣swere, vntill it be better framed. Although I could say vnto you that all those fun∣ctions haue giftes necessary for them: but not only those functions: bycause there be other not mencioned of you which haue giftes necessary also, and which the Apostle rehearseth. 1. Corinth. 12. So lykewise could I answere that moste of those functions (according to your owne opinion) be not perpetuall but for a time, and therfore your reason is no good reason. Likewise that the Apostle hath not made in eyther of these places any perfect diuision of offices which were euen at that time in the Churche. For in the first to the Corinthians the. 12. chap. he leaueth out Euangelistes, Pastors, Byshops, Deacons, widdowes: and in the fourth to the Ephesians: Deacons, wid∣dowes, workers of miracles, &c. So that he hath not lefte any perpetuall paterne of offices, or names in eyther of those twoo places. To conclude I could tell you that God hath lefte to his Church authoritie to appoynt both names and offices, as shall be for the same most conuenient and profitable, the which authoritie the Church hath also from the beginning vsed, as in appoynting Catechistes, Lectors, and such lyke, not superfluons but moste necessarie offices, and profitable for the Churche, in those times wherein they were.

Chap. 1. the. 31. Diuision.

T. C. Pag 66. Sect. 2.

And so it may be thus reasoned. If men may make and crect new ministeries, they must eyther giue giftes for to dischardge them, or assure men that they shall haue giftes of God, whereby they may be able to answere them. But they can neyther giue giftes, nor assure men of any giftes neces∣sary to discharge those functions, therefore they may make or erect no new ministeries.

Io. Whitgifte.

First there is no new ministery erected. But among the ministers some are ap∣poynted to gouerne the rest, and to haue the chiefe direction of them, and such are cho∣sen to that superioritie, vpon whom God (as farre as man can iudge) hath bestowed giftes méete for the same. Secondly, it is not necessary that those that appoynt any office, should be able to giue gyftes incident there vnto. For then no man might ap∣poynt any office. It is therefore sufficient if he appoynt such Persons as God hath in∣dued with giftes méete for such an office, and such offices as there may be persones méete to execute: which being obserued, your argument is soone answered.

Chap. 1. the. 32. Diuision.

T. C. Pag. 66. Sect. 3.

Last of all to conclude agaynst these made and diuised ministeries of Archbyshops and Arch∣beacons after this sorte,(a) 1.79 if men may adde ministeries, they may also take away: for those both belong to one authoritie:(b) 1.80 but they can not take away those ministeries that God hath placed in his Churche, therefore they cannot adde to those that are placed in the Churche. And this founda∣tion I thought first to lay or euer I entred into M. Doctours not reasons, but authorities, not of God but of men, in confuting of which there will fall forth also other arguments, against both these offices of Archbyshop and Archdeacon.

Io. Whitgifte.

Your whole booke is for the moste parte buylded vpon that false founded argu∣ment,* 1.81 that is called Petitio principij. For this will not be graunted vnto you, which you haue so oftentimes repeated, and wherevpon all your arguments are grounded, that to appoynt Archbyshops or Archdeacons, is to appoynt a new ministery. It is (as I tolde you before) but to kéepe an order in the ministery and in the Churche, and to execute that office of gouernment which the Apostles themselues did. When Hierome sayde, That for the auoyding of Schismes the ministers appoynted one among themselues to gouerne the rest. Did he meane that they instituted a new ministerie? A man may sée by this, how vnable you are to defend your cause, seing you are enforced to frame principles vnto your selfe, agaynst the which you may reason, that the igno∣rant reader may thinke your quarell to be iuste. But nowe to your argument. The Maior is not true, for men may adde ministeries to those that be, and breake not the will and commaundement of God, bicause they may be helpes and furtheraunces to those ministeries that God hath appoynted: But he can not take away such ministeries as God hath placed in his Churche, to be perpetuall, without breache of his will and commaun∣dement. Moreouer, besides those ministeries that God hath appoynted in his woorde as necessary at all times, there may be some added that be cōuenient for some times, and yet the Churche that hath authoritie to adde these, hath not the lyke authoritie to take awaye the other: So that your Maior lacketh proofe. Your Minor also is ambigu∣ous: for man can not take away those ministeries that God hath appoynted to be perpetuall in the Churche, but he may take away those that be but temporall, as occasion ser∣ueth.

If your foūdation be no sounder than this that you haue hitherto layde, surely your buylding cannot long stande, and M. Doctors authorities may well ynough encoun∣ter with all your reasons.

Notes

• (c) 1.1

  1. Tim. 3. 1.
• (d) 1.2

  Phil. 4. 11. 2. Cor. 6. 4. 8. 10.
• * 1.3

  Scil the mi∣nisterie.
• * 1.4

  The ministe∣rie is nowe more payneful than gaineful▪
• * 1.5

  Pro. 30.
• * 1.6

  The twelfth of Mat. straungely applyed.
• * 1.7

  Math. 12.
• (a) 1.8

  A vayne bragge, thoug〈1 line〉〈1 line〉 it were true.
• (f) 1.9

  Ma. 23. 11. 12. Luc. 22. 25. 1. Cor. 4. 1. 1. Pet. 5. 2. 3
• (*) 1.10

  1. Bicause they florishe more prosperously, than the enuious man can well beare.
• * 1.11

  T. C. maketh his chief qua∣rell agaynst those in au∣thoritie in the Churche, and whye he so doth. What kinde of equalitie is pretended.
• (*) 1.12

  If Christ be called an Arch∣bishop, then is not the title de∣uised by Anti∣〈1 line〉〈1 line〉hrist.
• * 1.13

  1. Epist. 5. Heb. 13. Act. 3. 5. Heb. 1〈1 line〉〈1 line〉.
• * 1.14

  Names pro∣per to God maye in some respect be at∣tributed to other.
• * 1.15

  Cal. in Harm.
• * 1.16

  Howe y^e name Archbishop may be trans∣〈1 line〉〈1 line〉rred to other than Christ.
• * 1.17

  The 〈◊〉〈◊〉 〈1 line〉〈1 line〉nd externall gou〈1 line〉〈1 line〉rnment confounded.
• * 1.18

  How Christ〈1 line〉〈1 line〉 is the onely head of the churche.
• * 1.19

  How the ma gistrat〈1 line〉〈1 line〉 〈◊〉〈◊〉 be called 〈◊〉〈◊〉 of the church.
• * 1.20

  Bishops cal∣led heades of churches, and yet y^e Popes supremacie i〈1 line〉〈1 line〉 vsurped.
• * 1.21

  Tertull. lib. de 〈◊〉〈◊〉 Cyp. li. 27. Hierome in his epistles to Augustine.
• * 1.22

  A lawfull na∣me maye re∣maine; though it hath bene a∣bused.
• * 1.23

  Petitio princi∣pii, for you haue not yet proued this.
• * 1.24

  Scriptures wil∣lingly falsified▪ to make them serue his turne.
• * 1.25

  The Phariseys made false argu∣ments, and so do you in fo〈1 line〉〈1 line〉owing them.
• * 1.26

  The Phariseys made false argu∣ments, and so do you in fo〈1 line〉〈1 line〉owing them.
• * 1.27

  The disorde∣red argument of y^e Replier.
• * 1.28

  Deut. 18.
• * 1.29

  Math. 11▪
• * 1.30

  The Archbi∣shop no new ministerie.
• * 1.31

  W〈1 line〉〈1 line〉ake proofes must needes in∣ferre a weak〈1 line〉〈1 line〉 conclusion.
• * 1.32

  T. C, faulteth still in the pe∣tition of the principle.
• * 1.33

  Christe is not lesse carefull for this chur∣che than for that vnder the lawe.
• * 1.34

  Titles & offi∣ces in y^e church vnder the law where God is not y^e chief author.
• * 1.35

  Uncertaine reaso〈1 line〉〈1 line〉ing of figures and allegories. 〈◊〉〈◊〉 le〈1 line〉〈1 line〉t to 〈◊〉〈◊〉 no〈1 line〉〈1 line〉 〈1 line〉〈1 line〉∣ded. Gen. 8.
• * 1.36

  Caluin. in. 6. genes.
• * 1.37

  Why God ap pointed so ma ny ceremonies to the Israe∣lites.
• * 1.38

  Pellican.
• * 1.39

  Calui〈1 line〉〈1 line〉e. 35. Exo. in. expos 2. praecept〈1 line〉〈1 line〉▪
• * 1.40

  The Replier 〈◊〉〈◊〉 by his own wor∣des. Pag. 22. sect. 1.
• * 1.41

  1. Par. 24.
• * 1.42

  T. C. 〈1 line〉〈1 line〉∣reth by 〈◊◊◊〉〈◊◊◊〉
• * 1.43

  Iob〈1 line〉〈1 line〉. 2〈1 line〉〈1 line〉.
• (a) 1.44

  A 〈◊〉〈◊〉 ma〈1 line〉〈1 line〉or.
• (b) 1.45

  An vntr〈1 line〉〈1 line〉 minor.
• * 1.46

  The maior tendeth to th〈1 line〉〈1 line〉 shu〈1 line〉〈1 line〉ing out of the 〈◊〉〈◊〉 magistrate. The Church must not only be brought to persection, but also be preser∣ued therem▪
• * 1.47

  The place in the. 4. Ephe. discussed.
• * 1.48

  The great difference be∣twixt the Pope and the Archbyshop.
• (*) 1.49

  It is easily knowne and as easily 〈◊◊〉〈◊◊〉 of you, as appeareth af〈1 line〉〈1 line〉∣wards.
• * 1.50

  1. Cor. 12.
• * 1.51

  T. C. hath answered him selfe touching the place Ephe. 4.
• * 1.52

  P. Martyr 〈◊〉〈◊〉 12. 1. Cor
• (*) 1.53

  You imagin that they are hāged and ther∣fore help before you be d〈1 line〉〈1 line〉sired.
• * 1.54

  Things may be lawfull which were not in Paules time.
• (*) 1.55

  You 〈◊〉〈◊〉 that against your selfe nov▪ which before you were glad to vse as a 〈◊〉〈◊〉 for your selfe.
• (a) 1.56

  Here he con∣futeth his owne shadow.
• * 1.57

  Page. 64. li. 5.
• (*) 1.58

  Indeede 〈◊〉〈◊〉 haue made your selfe 〈◊◊〉〈◊◊〉 sion.
• (*) 1.59

  Surely the man is in a dreame.
• * 1.60

  1. Cor. 3▪
• * 1.61

  Pag. 64. lin. 5.
• * 1.62

  What burden? who hath laid it on▪
• * 1.63

  Authoritie to execute disci∣pline, is not e∣qually giuen to all.
• * 1.64

  The vnskil∣full reasoning of T. C. ope∣neth a bore to Anabaptisme.
• * 1.65

  The office of the Archbi∣shop expressed in scripture.
• * 1.66

  Bucer in 〈1 line〉〈1 line〉. Eph.
• * 1.67

  That order multe be ob∣serued which is conuenient for the state.
• * 1.68

  1. Tim. 5.
• (*) 1.69

  You falsifie my woordes, by displacing the worde (only).
• * 1.70

  What it is to rule well.
• * 1.71

  All ministers gouerne but not alike.
• * 1.72

  Wherevnto 〈◊〉〈◊〉 dust of the 〈◊◊〉〈◊◊〉.
• (*) 1.73

  The booke 〈1 line〉〈1 line〉 named but 〈◊〉〈◊〉 you haue consu∣ted your shadow, and not the boke as hath appeared
• (a) 1.74

  Syllogisme without all forme.
• * 1.75

  In what sense euery function is sayde to haue giftes to dis∣charge it.
• * 1.76

  Bullinger. lib. 5. aduersus a∣nab. cap. 1.
• * 1.77

  Idem.
• * 1.78

  The deformed argument of T. C.
• (a) 1.79

  The 〈◊◊〉〈◊◊〉.
• (b) 1.80

  The 〈◊◊〉〈◊◊〉.
• * 1.81

  The Replie grounded vpō the petition of the principle.