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.

Chap. 3. the. 11. Diuision.

T. C. Page. 77. Sect. 1.

Nowe, that there was no authoritie of one Bishop ouer an other, and that there was none such as when controuersies rose, tooke vpon him the compounding of them, or any one, to whom it ap∣perteyned, to see the vnitie of the Church kept, and to see that all other Bishops and the Cleargy dyd their duetie, as M. Doctor beareth vs in hande, it may clearely be seene in dyuers places of Cyprian, and first of all in that sentence which he spake in the Councel of Carthage, where he pro∣ceedeth further after this sorte, that none of them dyd by any tyrannicall feare binde his fellowes in office, or any fellowe Bishops, to any necessitie of obedience, seeing that euery Bishop hath for his free libertie and power his owne iudgement, and discretion, as one which can not be iudged of an other, as he also him selfe can not iudge an other, but sayth he, we ought to tarry and wayte for the iudgement of our Lord Iesus Christ, which only and alone hath power to fet vs ouer his Church, and to iudge of our doing. And in the same Epistle, wherout the first place is taken by M. Doctor he sayth, that vnto euery one a portion of the flocke is appoynted, which euery one must rule & go∣uerne, as he that shal render an accompt of his deede vnto the Lord. And in an other place he sayth: we doe not vse any compulsion or violence ouer any, nor appoynt no lawe to any, seeing that euery one that is set ouer the Church, hath in the gouernment the free disposition of his owne will, wher∣of he shall giue an accompt vnto the Lorde. And yet Cyprian was the Bishop of the Metropoli∣tane or chiefe seate, and one whome for his learning 〈1 line〉〈1 line〉nd godlynesse, the rest no doubte had in great reuerence, and gaue great honor vnto.

Io. Whitgifte.

Bicause so much adoe is made of the words of Cyprian in that erroneous Councel of Carthage, wherein Cyprian himselfe also was the chiefe author of the errour, I will recite the words as I doe there finde them: Nequè enim quisquam nostrum episcopū se esse episcoporum constituit, aut tyrannico terrore, ad obsequendi necessitatem Collegas suos adi∣git, cum habeat omnis episcopus licentiam libertatis, & potestatis suae arbitrium proprium, tanquā iudicari ab alio non possit, cum nec ipse possit alterum iudicare, sed expectemus vniuersi iudicium Domini nostri Iesu Christi, qui vnus & solus habet potestatem, & praeponendi nos in ecclesiae suae gubernatione, & de actu nostro iudicandi: Neyther dothe any of vs make him selfe Bishop of Bishops, or enforceth his fellowes to the necessitie of obeying by tyrannicall feare, bi∣cause euery Bishop hathe freedome of libertie and free iudgement of his owne power, as he who can be iudged of no other, neyther can him selfe iudge another Bishop: but let vs all wayte for the iudgement of our Lorde Iesus Christ, who alone hathe power bothe to place vs in the gouernment of the Churche, and to iudge of our dooing. It were very absurde, to thinke that Cyprians words are generaily to be vnderstanded of all kinde of iudgement, or that a Bishop in all things shoulde be left to his owne free libertie:

and discretion, or that be is frée from all controlement. For what if he be an heretike? what if he be otherwise criminous? shall he not be iudged by man, but lefte onely to the iudgement of Christe The words of Cyprian if they be as you vnderstand them, take authoritie of iudgement aswell from Synodes, as from Archbishops. Cyprian therfore meaneth as the words themselues do teache, that one Bishop should not ty∣rannically rule ouer an other, & at his pleasure abridge the libertie of an other in vt∣tering his iudgement, especially in a Synode, or rashly condenme an other. For Cy∣prian in that Councell propounding the controuersie of rebaptization, requireth eue∣ry mans iudgement therof, protesting (as it were) not to condemne, or to excommu∣nicate any that should dissent from him in that matter, and therevpon sayth, Nequè enim quisquam nostrum. &c. so that he meaneth that to be tyrannicum, to compeil other Bishops necessarily to agrée to his opinion in▪all things, & these words, licētia libertalis & potestatis suae arbitriū propriū, are not m〈1 line〉〈1 line〉nt of iurisdiction, but of iudgement and opi∣nion. For one man is not of necessitie bounde to frame him selfe to the iudgement and opinion of an other, but therein hath fréedome and libertie, neyther will any man allowe this authoritie in any Archbishop.

Touching iurisdiction, euery Bishop in this church hath frée gouernment ouer his stocke, in al things that belongeth vnto him: if any thing happen that he can not end, then the Archbishop intermedleth, if that will not serue, it is referred to a Synode. The words of Cyprian can in no respect derogate any thing from the iurisdiction of Archebishops. For concerning iurisdiction they be bounde to lawes themselues, and do but execute lawes made, not of their owne priuate authoritie, but by Parliament, and by the Prince. Neyther can they controle the worst minister in their Dioces, if he obserue the lawes and rules prescribed. Therefore excepte your meaning be, to haue Bishops and ministers frée from all lawes and from all subiection to any supe∣riour, Prince or other (whiche is moste like) I doe not knowe why you should take this saying of Cyprian in that sense you doe. Sure I am that the words doc not fa∣uour your Anarchie, and that may the Reader easily perceyue.

In that Cyprian sayth, vnto euery one a portion of the flocke is appoynted, he sayth truely, but yet dothe he not thereby exempte Bishops, Pastors, and Ministers from obedience and subiection to their lawfull gouernours. For due obedience dothe not hinder any dutie that is owing towards their flocke.

In the place that you alleage out of Cyprians seconde booke and first Epistle, you haue omitted that whiche goeth before, and declareth what Cyprian meaneth by the words that you haue recited. His wordes be these: Caeterùm scimus quosdam quod semel imbiberunt nolle deponere, nec propositum suum facilè mutare: &c. But we know that cer∣tayne will neuer laye away that which once they haue taken: neyther easily chaunge their purpose, but doe reteyne certayne thinges peculiar to them selues, whiche once they haue vsed: yet not breaking the bonde of peace and concorde among their fellowes, wherein we neyther compell any man, nor appoynte any lawe, since euery gouernour hathe free iudgement of his wyll in the gouernment of the Churche, and shall render an accompt of his deede to the Lorde. Cyprian in the wordes before, sheweth his opinion con∣cernyng suche, as béeing Ministers of the worde had sacrificed to Idols, and when he hathe so done, thus he speaketh to Stephane to whome he writte the Epistle: Haec ad conscientiam tuam (frater charissime). &c. Then followeth, Caeterùm scimus. &c. as I haue before recyted, wherein Cyprian signifieth, that he wyll not take vpon him to iudge or to condemne other Churches, whiche haue a contrarie cu∣stome, so that they kéepe the bonde of peace. But he meaneth vndoubtedly suche Churches and Bishops, as he had nothing to doe with, else it is manyfest, that within his owne charge he woulde not haue suffered any suche thing to be done, and thys place answereth all that Cyprian hathe spoken any where touchyng not receyuyng into the ministerie suche as had sacrificed to Idols, whereof I haue spoken before.

Notes

• Li. 2〈1 line〉〈1 line〉 ep. 1.
• The wordes of Cyprian discussed. Tom. 1. Con. Carth.
• The meaning of Cyprian.
• Lib. 2. Epist. 1.
• Tract. 3. cap. 2. Sect. 5.