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Chap. 3. the. 29. Diuision.
Let vs therfore come first to examine Ieromes reasons, why one must be ouer the rest, for in the testimonie of men that is onely to be regarded which is spoken either with some authoritie of the scripture, or with some reason grounded of the scripture: otherwise, if he speak without either scrip∣ture or reason, he is as 〈1 line〉〈1 line〉asily reiected as alleaged. One (sayth he) being chosen to be ouer the rest, bringeth remedie vnto schismes: how so? least euery man (sayth he) drawing to himselfe do breake the Church in pieces.
But I would aske if the Church be not in as great daunger(*) 1.1 when all is done at the pleasure and iust of one man, and when one carieth all into error, as when one pulleth one piece with him, an other another piece, & the third his part also with him. And it is(a) 1.2 harder to draw many into an er∣ror, than one, or that many should be caried away by their affections, than one, which is euident(b) 1.3 in water, which if it be but a little, it is quickly troubled and corrupted, but beeing much, it is not so easily. But by this ecclesiasticall Monarchie, all things are kept in peace: Nay, rather it hath bene the(c) 1.4 cause of discorde, and well spring of most horrible schisme, as it is to be seene in the very de∣cretals* 1.5 themselues.(d) 1.6 And admit it were so, yet the peace which is without truth, is more exe∣crable than a thousande contentions. For as by stryking of two flintes togither, there commeth out fyre, so it may be, that sometymes by contention, the truth which is hidden in a darke peace maye come to light, which by a peace in naughtinesse and wickednesse being as it were buryed vnder the ground, doth not appeare.
Ierome being a man of such singular learning, and great credite among those that be learned, in a matter of Hystorie as this (for hée reporteth when one Byshop was* 1.7 placed ouer the rest, and for what cause) is more to be beléeued withoute reasons, than you with all your popular and friuolous arguments. Let the reader againe consider whether this be your maner or no, by vaine reasons to shake the credite of the au∣thour, when you cannot otherwise answere.
The reasons that you vse for the popular or Aristocraticall gouernment of the Church, when they come among the people, will be easily transferred to the state of the common weale, and peraduenture bréede that misliking of ciuill gouernment, that you would now haue of Ecclesiasticall, to a further inconuenience and mischiefe, than you and all yours will be able to remedie. In the meane time you vtterly ouerthrow* 1.8 the Quéenes authoritie in Ecclesiasticall matters, giuen vnto hir by the lawes of God, as hereafter shall be proued. For if the state must eyther be popular or Aristo∣craticall, then must there be no one supreme gouerner in Church matters, but I wil come to your reasons.
First you aske whether the Churche be not in as great daunger when all is done at the pleasure and lust of one man, and when one carieth all into errour. &c. Here you do eyther ig∣norantly* 1.9 or wilfully confounde Monarchiam with tyrannie. For betwixt a king and a tyrant, this is one difference, that a king ruleth according to the lawes that are pre∣scribed for him to rule by, and according to equitie and reason: a tyrant doth what him list, followeth his owne affections, contemneth lawes, and sayth, Sic volo, sic iubeo, stat pro ratione voluntas. So I will, so I commaund, my pleasure standeth for reason. Now there∣fore to vse those reasons to ouerthrow a lawful Monarchie, which are onely proper to wicked tyrannie, is eyther closely to accuse the gouernment of this Church of England of tyrannie, or maliciously by subtile dealing, and confounding of states, to procure the* 1.10 misliking of the same in the hearts of the subiects. There is neyther Prince nor Pre∣late in this land that ruleth after their pleasure and lust, but according to those lawes and orders that are appointed by the common consent of the whole realme in Parlia∣ment, and by such lawes of this Monarchie as neuer hitherto any good subiect hath mislyked: and therefore your grounde being false: how can the rest of your building stand? It hath bene sayd before that the Archbishop hath not this absolute authoritie, giuen vnto him, to doe all things alone, or as him lust. He is by lawe prescribed both what to doe, and howe to procéede in his dooings. Moreouer this Churche of Englande (Gods name bée praysed therefore) hath all poyntes of necessarie