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.

Other things concerning the offices and autho∣ritie of our Cleargie, of inequalitie of degrees amongst ministers, &c. dispersed in other places of the Answere.

Chap. 6. the. 1. Diuision.

Ansvvere to the Admonition. Pag. 75. Sect. vlt.

Concerning the offices of an high commissioner & iustice of peace, how necessarily they be committed to some of the best & wisest of the Cleargie, what vice by them is bridled, what inconuenience mette with, what necessarie discipline vsed, those know that be wise, & haue experience in publike affaires and gouernment. There is no worde of God to proue why these offices may not concurre in one man. But it is the commission that troubleth these men, as for peace they are at defiance with it.

T. C. Pag. 98. Sect. 4.

Concerning the offices of cōmissionership, and how vnmeete it is that ministers of the worde should exercise them, and how that the worde of God doth not permitte any such confusion of offi∣ces, there shall be by Gods grace spoken of it afterwarde.

Io. Whitgifte.

And vntill that (afterward) be performed, will I also differre that, which is fur∣ther to be sayd in this matter.

Chap. 6. the. 2. Diuision.

Ansvvere to the Admonition. Pag. 76. Sect. 1. 2. 3. & Pag. 77. Sect. 1.

To be shorte, they say that all these offices be plainely in Gods worde forbidden, and they alleage Math. 23. Luc. 22. 1. Cor. 4. 1. Pet. 5. The places of Mathew & Luke be answered before. Christ beateth* 1.1 downe ambition and pryde, and desire of bearing rule, as he did be∣fore, when he sayde, be ye not called Rabbi, and call no man father, be not called Doctors, he doth not condemne the names, but the ambi∣tion of the minde.

In the. 1. Cor. 4. it is thus written, Let a man thus thinke of vs, as of the ministers of Christ, &c. The ministers of the worde in deede are not to be estemed as Gods, but as the ministers of God. Some among the Corinthians gloried in their ministers, and attributed to much vnto them. Here of came these factiōs, I holde of Paule, I of Apollo, &c. This teacheth your adherentes and disciples, not to attribute to much to you, & such as you are, or any other minister of Gods word. It maketh nothing agaynst the names or authorities eyther of Archbishop, Lordbishop, or any other that you haue named, who be the ministers of Christ, and ought so to be esteemed.

The place of S. Peter cap. 5. is this, Feede the flocke of God, &c. not as though you vvere Lordes ouer the flocke, &c. Peter here condemneth hautinesse, contempt, and tyrannie of pastors towards theyr flockes, he doth not take away lawfull gouernment. The Pastor hath rule and superioritie ouer his flocke, but it must not be tyrannicall.

These be but very slender proofes that the names and offices of

Archbyshops, Lordbysh. &c. be plainly forbiddē by the word of God.

Surely you had thought that no man would haue euer taken paynes to examine your margent.

T. C. Pag. 98. Sect. vlt.

To your answere also vnto the places of S. Mathew & Luke the replie is made before. The place of the fourth of the first to the Corinthians is well alleaged, for it teacheth a moderate estima∣tion of the ministers, and a meane betweene the contempt & excessiue estimation: neyther can there be any readier way to breed that disorder, which was amongst the Corinthians, as to say I holde of such a one, and I of such a one, & I of such another, than to set vp certayne ministers in so highe titles, & great shew of worldly honour: for so commeth it to passe that the people will saye, I will beleue my Lorde, and my Lorde Archbishop, what soeuer our persone say, for they be wise men and learned, as we 〈1 line〉〈1 line〉ee it came to passe amongst the Corinthians. For the false Apostles because they had a shew & outward pompe of speach, they caried away the people. For although S. Paule sayth that some sayd I holde of Paule, I holde of Apollo, I of Cephas, yet as it appeareth in his fourth chapter, they helde one of this braue eloquent teacher, and another of that. For he translated these speaches vnto him & his fellowes by a figure. All that rule is tyrannicall which is not lawfull, and is more than it ought to be. And therefore the place of S. Peter is fitly alleaged, whereof also I haue spoken some thing before.

Io. Whitgifte.

The Corinthians did not brust out into these factions & partes taking, in respect of any title or office cōmitted to any of their preachers: but it was a partiall affection that they had towardes theyr teachers in preferring them (for theyr supposed vertue & learning) before other of whom they had not conceyued so good an opinion. A more liuely example whereof can not be, than the dissentiō that is at this day, wherein some of your fautors forgetting all modestie, do so greatly 〈◊〉〈◊〉 you, and your compa∣nions, that nothing may be heard, that is spoken to the contrary: nay in comparison, all other men be flatterers, worldlinges, vnlearned, doltes, & asses. So do some sorte of men extoll you, and contemne other: so did the Corinthians extoll & magniffe their false Prophets, & depraue the true preachers. Wherefore to take away this partiall affection & iudgement, the Apostle sayeth, Sic nos aestimet homo, &c. Let a man so esteeme* 1.2 of vs, as of the ministers of Christ, &c. You will not (I am sure) acknowledge that at this time among the Corinthians there was any such difference of titles, or degrées of su∣perioritie. Wherfore you cannot (speaking as you thinke) say that the Apostle in this place meaneth any such matter. But wel you wotte that these affectiōs (which I haue spoken of) were rife among them, and therefore it is most certeyne that the Apostle laboreth for the suppression of them. So that the interpretation, that I haue giuen of this place in myne Answere, is true, neyther haue you refelled it.

The rule that a Bishop hath ouer other ministers in his diocesse is lawfull: neither is it such tyrannicall rule as the woorde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (vsed by S. Peter, and spoken of before) doth signifie, that is to rule with oppression: and therefore the place is vnapt∣ly alleaged.

Chap. 6. the. 3. Diuision.

Ansvvere to the Admonition. Pag. 77. Sect. 1.

I am of Hemingius opinion in this poynt, that I thinke this your assertion smelleth of playne Anabaptisme.

T. C Pag. 99. Sect. 1.

You are you say of Hemingius minde, & thinke that this opinion smelleth of Anabaptisme. I haue shewed how you haue depraued & corrupted Hemingius, and desire you to shewe some better reason of your opinion. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will not suftice vs.

Io. Whitgifte.

And I haue shewed how vntruly you haue reported of me. Hemingius alloweth superioritie, & degrées of dignitie among the ministers: he condemneth your confused equalitie, & calleth it Anabaptisticall. Moreouer if you well marke the beginninges & procedings of the Anabaptistes, you shall perceyue that they first began with the mi∣nisterie, in the selfe same manner and forme that you now do.

Chap. 6. the. 4. Diuision.

Ansvvere to the Admonition. Pag. 77. Sect 1.

And surely if you had once made an equalitie (such as you phansie)* 1.3 among the Cleargie, it would not be long or you attempted the same among the laitie. Let them take heede: Tunc tua res agitur, &c.

T. C. Pag. 99. Sect. 1. 2. 3.

You say that if we had once obteyned equalitie amongst the Cleargie, we would attempt it in the Laitie.* 1.4

In what starre do you see that M. Doctor? Moyses sayeth, that if a man speake of a thing to come, and it come not to passe as he hath spoken, that that man is a false Prophet, i〈1 line〉〈1 line〉 your prophe∣cie come not to passe, you know your iudgement already out of Moyses.

The Pharesies when our sauiour Christ inueighed against their ambiti〈1 line〉〈1 line〉, accused him that he was no friende to Cesar, and went about to discredite him with the ciuill magistrate, you shall ap∣plie it your selfe, you will needes make the Archbyshop, &c. neyghbours vnto the ciuill magistrates, and yet they almost dwell as farre a sunder as Rome and Ierusalem, and as Sion and S. Peters Church there, so that the house of the Archbishop may be burnte sticke and stone, when not so much as the smoke shall approche the house of the ciuill magistrate.

Io. Whitgifte.

In the starre that is in your forehead, in the accustomed practises of the Anabap∣tists,* 1.5 in the places of scripture alleaged by the Admonition for the equalitie of all mi∣nisters, which very same the Anabaptists do also vse against the ciuil magistrate. To be short, I sée it in your owne wordes, where you say that the gouernment of the common wealth must be framed according to the gouernment of the church, & what kinde of gouernmēt you would haue in the Church, who knoweth not? I do not take vpon me to prophe∣cie, but ex antecedentibus colligo consequentia, I gather that we shall haue stormes, by the blacke clowdes. You are not Christ, neyther is your cause like vnto his, and therefore you make a very vnequall comparison. To whom the name of Pharisie doth most aptly agrée, is shewed in my Answere to the Admonition.

The selfe same reasons ouerthrow the ciuill magistrate, that ouerthroweth the Ecclesiasticall. And therefore the fire kindled against the one, muste néedes be very daungerous for the other.

Chap. 6. the. 5. Diuision.

Admonition.

In steade of the Seniors in (r) 1.6 euery Church the Pope hath brought in, and yet we mainteyne the Lordship of one man ouer sundry Churches, yea ouer many shyres.

Ansvvere to the Admonition. Pag. 116. Sect. 1. 2.

I haue proued before in my answere to your. 13. & 14. reason, that this lordship of one man (as you terme it) but in deede lawfull iuris∣diction ouer sundry churches, was not the inuentiō of any Pope, but of great antiquitie in the church of Christ, allowed by that famous Councell of Nice, & practised since of most godly and learned fathers.

In the. 9. Canon. Concil. Antioch it is thus written: Per singulas regio∣nes Episcopos conuenit nosse Metropolitanum Episcopum solicitudinem totius prouinciae gerere, propter quod ad Metropolim omnes vndi{que} qui negotia videntur habere, concurrant, vndè placuit 〈1 line〉〈1 line〉um & bonore praecellere, & nibil amplius praeter eum caeteros Episcopos agere, secundùm antiquam à patribus nostris regulam constitutam, nisi ea tantùm, quae ad suam Dioecesim pertinent, &c. It behoueth the Bishops in euery countrie to knovve their Metropolitane Bishop to haue care ouer the vvhole prouince, and therfore all such as haue any businesse muste come to theyr Metropolitane Citie: vvherefore it pleaseth this Councell, that he also excell in honour, and that the other

Bishops do nothing vvithout him, according to the auncient rule prescri∣bed by our forefathers, but those things onely vvhich perteyne to his ovvne diocesse, &c. This Councell was about the yeare of our Lord. 345.

T. C. Pag. 99. Sect. 4. 5.

In the. 116. page, for the authoritie of the Archbishop, is alleaged the. 9. Canon of the councell of Antioche, which I haue before alleaged to proue how farre different the authoritie of the Me∣tropolitane in those tymes, was from that which is now. For there the Coūcel sheweth that euery Bishop in his diocesse hath the ordering of all the matters within the circuite thereof, & therefore the meaning of the Councell to be, that if there be any affayres that touch the whole Church in any lande, that the Bishops should do nothing without making the Metropolitane priuie, as also the Metropolitane might do nothing without making the other Bishops a Counsell of that, which he attempted, which M. Doctor doth cleane leaue out.

And if this authoritie which the Councell giueth to the Metropolitane being nothing so ex∣cessiue, as the authoritie of our Metropolitanes now, had not bene ouer much, or had bene iustifia∣ble, what needed men father this Canon (which was ordeyned in this Councell) of the Apostles, for the seeking falsely of the name of the Apostles, to giue credite vnto this Canon, doth carie with it a note of euill and of shame, which they would haue couered as it were with the garment of the Apostles authoritie.

Io. Whitgifte.

There is no Canon that maketh more directly against you than this doth, all the shifts that you haue to auoyde it, I haue answered before. There is as great authoritie giuen to the Metropolitane in that Canon, as now he eyther vseth or requireth. For euery Bishop obseruing the lawes of the realme, and of the Church, hath the ordering of al matters within his diocesse: and the Metropolitane in this Church may attempt no newe thing, or any matter of great importance, not already by lawe established, though he haue the consent of all the Bishops, so farre is he from hauing authoritie to do any such thing without theyr consent.

That Canon of the Apostles is repeated & confirmed in this Councell, as diuerse Canons of the Councell of Nice are in like maner repeated and confirmed by diuerse Councels following. This is so farre from discrediting that Canon with wise men, that it rather addeth great authoritie vnto it: but you kéepe your olde wonte, in dis∣crediting the authoritie, which you cannot answere.

Chap. 6. the. 6. Diuision.

Admonition.

Now then, if you will restore the Church to his auncient officers, this you must do. In stead of an Archbishop, or Lorde byshop, you must make (x) 1.7 equalitie of ministers.

Ansvvere to the Admonition. Pag. 123.

I haue proued before that aswell the name as office of an Archbi∣shop is both most auncient, and also most necessarie in the Church of Christ: & that this equalitie of ministers, which you require, is both flatly against the scriptures, & al auncient authoritie of councels and learned men, & the example of all Churches, euen frō Christes time, as more plainly appeareth by these wordes of M. Bucer in his booke De 〈1 line〉〈1 line〉egno Christi. Iam ex perpetua Ecclesiarum obseruatione, ab ipsis iam Apostolis videmus, visum* 1.8 & hoc esse spiritui sancto, vt inter Presbyteros, quibus Ecclesiarum procuratio potissimùm est com∣missa, vnus Ecclesiarum, & totius sacri ministerij curam gerat singularem: ea{que} cura & solicitudine cunctis praeeat alijs. Qua de causa Episcopi nomen huiusmodi summis Ecclesiarum curatoribus est peculiariter attributum. &c. Novve vve see by the perpetuall obseruation of the Churches, euen from the Apostles themselues, that it hath pleased the holy ghost, that amongst the ministers to vvhom the gouernment of the Church especially is cōmitted, one should haue the chiefe care both of the Churches, and of the vvhole ministerie, and that he should go before all other in that care and diligence, for the vvhich cause the name of a Bishop is peculiarly giuen to such chiefe gouernours of Churches, &c. Furthermore I haue

declared that it engendreth schismes, factions, & contentions in the Churche, and bringeth in a meere confusion, and is a branche of Ana∣baptisme.

T. C. Pag. 99. Sect. 6. 7.

〈1 line〉〈1 line〉nd in the 〈◊〉〈◊〉 twētie & three page, to that which M. Bucer sayth, y^t in the Churches there hath bene one, which hath bene 〈◊〉〈◊〉 ouer the rest of the Ministers, if he meane one chiefe in euery particular Church, 〈◊〉〈◊〉 one chiefe ouer the Ministers of diuerse Churches meeting at one Synode, and 〈◊〉〈◊〉 for the 〈◊〉〈◊〉, and for suche respectes as I haue before shewed, then I am of that mynde which he is: and if he meane any other chiefe, or after any other sorte, I denie that any such chiefe∣〈1 line〉〈1 line〉 was from the Apostles times, or that any such 〈◊〉〈◊〉 pleaseth the holy Ghost, wherof I haue before shewed the 〈◊〉〈◊〉.

And whereas M. Bucer seenieth to allowe, that the name of a Bishop, whiche the holy Ghost〈1 line〉〈1 line〉 expressely gyueth to all the Ministers of the worde indifferently, was appropriated to certayne chiefe gouernors of the Church, I haue before shewed by diuerse reasons, howe that was not done without great presumption and manifest daunger, and in the ende great hurt to the Church.

Io. Whitgifte.

M. Bucers wordes are plaine, there is no cause why you shoulde make such (I〈1 line〉〈1 line〉s) but onely that you may be thought able to say some thing, howe contrary to truth and reason soeuer it be. Your owne bare deniall of M. Bucers iudgement, will weigh little with any wyse or learned man, considering what difference there is betwixte your knowledge and his: the triall that hath bene of him, and the triall that hath bene of you: his experience, and yours. But what shoulde I compare together things so vn∣like? That M. Bucer is directly against you in this assertion of yours, it dothe not ap∣peare onely in these words of his, but in others also, which he speaketh to the like ef∣fect, as in the. 4. to the Eph. as I haue before declared. And again vpon the same chap∣ter* 1.9 he saith, The third part of discipline is obedience, which is first to be rendred of al to the Bishop and Minister, then of euery clearke, to those that be in degree aboue him, & to suche as may helpe him to the well executing of his ministerie. Last of all of Bishops to synodes, and to their Metropolitane Byshops, and to all other, to whom a more ample charge of the churches is committed. And in the same commentaries after that he hath proued by sundry examples & apt reasons, y^t this superioritie among Ecclesiasticall persons is conuenient and profitable, and shewed that these degrées in the Church, Bishop, Arch∣byshop, Metropolitane, Primate, Patria〈1 line〉〈1 line〉ke, be not onely most auncient, but also necessa∣rie, he concludeth on this sort. Bicause it is necessarie that euery one of the cleargie should* 1.10 haue their rulers and gouernours, the authoritie, power, vigilancie, and seueritie of Bishops, Archdeacons, and all other, by what name soeuer they be called (to whome any portion of keping and gouernin〈1 line〉〈1 line〉 the cleargie is committed) should or ought to be restored, least there be any in thys order out of rule, and without gouernment. Howe thinke you nowe of M. Bucers iudgement? Is it not directly against you? be not his wordes plaine?

Chap. 6. the. 7. Diuision.

Ansvvere to the Admonition. Pag. 124. Sect. 1.

Your places quoted in the margent to proue that there ought to* 1.11 be an equalitie of Ministers, sounde nothing that waye. 2. Cor. 10. vers. 7. these be the wordes of the Apostle. Looke ye on things after the appearance? If any truste in him felfe that he is Christes, let him consi∣der this againe of himselfe, that as he is Christes, euen so are vve Christes. Howe conclude you of these wordes your equalitie? I promyse you it passeth my cunning to wring out of them any suche sense: rather the contrary may be gathered oute of the wordes following, whiche be these: For though I shoulde boast somevvhat more of our authoritie,

vvhich the Lord. &c. I should haue no shame. M. Caluine expounding* 1.12 these wordes sayth on this sort, It vvas for modestie that he ioyned him selfe to their number, vvhome he did farre excell: and yet he vvould not be so modest, but that he vvould kepe his authoritie safe: therefore he addeth that he spake lesse than of right he might haue done. For he vvas not of the common sorte of ministers, but one of the chiefe among the Apostles▪ and* 1.13 therefore he saith, if I boaste more, I nede not be ashamed, for I haue good cause. And a litle after: Quamuis enim commune sit omnibus verbi ministris idem{que} offi∣cium, sunt tamen bonoris gradus: Although the selfsame office be common to all the Ministers of the vvorde, yet there is degrees of honour.

Thus you see Caluine farre otherwise to gather of this place than you doe.

T. C. Pag. 100. Sect. 1.

And if M. Doctor delight thus to oppose mens authoritie to the authoritie of the holie ghoste, & to the reasons which are grounded out of the scripture, M. Caluine doth openly mislike of the ma∣king of that name proper and peculiar to certaine, which the holy ghost maketh common to mo. And where as of M. Caluines wordes, which sayth that there be degrees of honoure in the ministerie,* 1.14 M. Doctour would gather an Archbishop, if he had vnderstanded that an Apostle is aboue an E∣uange〈1 line〉〈1 line〉ste, an Euangeliste aboue a Pastor, a Pastor aboue a Doctor, and he aboue an Elder that ruleth onely, he neded neuer haue gone to the popishe Hierarchie to seke his diuersiti〈1 line〉〈1 line〉s of degrees▪ which he might haue founde in S. Paule. And whereas vpon M. Caluines wordes, which sayth that Paule was one of the chiefe amongest the Apostles, he would seeme to conclude an Archbishop amongst the bishops, he should haue remembred that S. Paules chiefetie amōgst the Apostles, con∣sisted not in hauing any authoriti〈1 line〉〈1 line〉 or dominion ouer the rest, but in labouring and suffering more than the rest, and in giftes more excellent than the rest.

Io. Whitgifte.

I do not oppose mens authoritie to y^e authoritie of y^e holy ghost, & to the reasons, which ar groun∣ded out of the scripture, but I oppose them to your authoritie, and to your reasons, who spurne against that order, whiche the holie ghoste hath placed in the Churche, & most shamefully abuse the scripture to mainteine your errours: an example wherof is this present text alledged by the Admonition. which you passe ouer in silence, condemning therby their leudenesse in abusing the same. It is you and yours that abuse the name and authoritie of the holie ghoste: it is you that wring and wreste the Scriptures vn∣tollerably: it is you that falsifie authorities of learned men, & corruptly alledge them: It is you I say, that depraue and discredit such writers as haue bene, and be notable instrumentes in the churche of Christe, and all this you do to maintaine your errone∣ous opinions and false doctrine, wherewith you endeuour to subuerte this churche of Englande.

M. Caluines wordes be playne, and they directly ouerthrowe your equalitie of mi∣nisters, and shewe the fondnes of the Admonition in alledging that place of scripture to proue any such equalitie. M. Caluines wordes be these: Qu〈1 line〉〈1 line〉muis commune sit omnibu〈1 line〉〈1 line〉 verbi ministris, idem{que} officium, sunt tamen bonoris gradus: Although the selfe same office be common to all the ministers of the worde, yet there are degrees of honor. Which wordes disproue the equalitie of ministers by the admonition affirmed, & confirmed with this portion of scripture by M. Caluine here interpreted, that is. 2. Cor. 10. verse. 7.

If there were degrees of honour in the Apostles tyme among those which had idem 〈◊〉〈◊〉, the selfe same office, as M. Caluine affirmeth, why should there not be so now* 1.15 likewise? But will you sée howe vnlike you are vnto your selfe, euen in these fewe lynes? first you saye that M. Caluines meaning is that an Apostle is aboue an Euange∣liste, an Euangelist is aboue a Pastor. &c. and by and by after you confesse that there was chieftie euen among the Apostles, but it consisted in labouring and suffering more than the rest, and in giftes more excellent than the rest.

To omitte these contrarieties of yours, into the whiche the plainenesse of Master Caluin〈1 line〉〈1 line〉s wordes hath driuen you: this inequalitie that you confesse to haue bene in these offices (which notwithstanding you speake of your owne head without any war∣rant of Gods worde) argueth that there maye be superioritie among the ministers of the Churche. And the degrées of honour that you acknowledge to haue bene a∣mong the Apostles, quite cast〈1 line〉〈1 line〉th downe your confused 〈1 line〉〈1 line〉qualitie. As for your sal∣uing the matter in saying, that this chiefetie among the Apostles consisted not in hauing anye superioritie aboue the reste, but in laboring. &c. it may please vnskilfull persons, but it will not satisfie men of discr〈1 line〉〈1 line〉tion and wisdome. For it is to be thought that euery one of y^e Apostles laboured in their calling to the vttermost of their powers, that they suffered whatsoeuer God laide vpon them, that they had all giftes most aboundantly necessa∣rie for their functions. Wherfore in all these things there was summa aequalitas, and no m〈1 line〉〈1 line〉n sought such preheminence, or receyued it being offered vnto him, but according to their owne doctrine euery one thought of another better than of 〈◊〉〈◊〉. Wher∣fore it could not be for this respect, but it was for order & pollici〈1 line〉〈1 line〉 to a〈1 line〉〈1 line〉oyde confusion.

I haue tolde you before why you labour so muche to haue honour and dignitie dis∣tributed according to the excellencie of gifts, for then you perswade your selfe, that the chiefetie would light on your owne necke, but you may peraduenture be deceiued.

Chap. 6. the. 8. Diuision.

Ansvvere to the Admonition. Pag. 123. tovvards the ende.

And nowe I adde, that you desire this equalitie, not bycause you* 1.16 would not rule (for it is manifest that you seke it most ambitiously in your maner) but bycause you contemne and disdaine to be ruled, and to be in subiectiō. In deede your meaning is (as I said before) to rule and not to be ruled, to do what you list in your seueral cures, without controlement of Prince, Bishop, or any other. And therefore preten∣ding equalitie, most disorderly you seeke dominion. I speake that I know by experience in some of you.

T. C. Pag. 100. Sect. 2. 3.

Now whereas he saith that we desire to pull the rule from others, that the rule might be in our handes, and we might doe what we list, and that we seeke to withdrawe our selues from controle∣ment of Prince and Byshop; and all: first he maye learne, if he will, that we desire no o〈1 line〉〈1 line〉r authoritie, than that which is to the edifying of the Churche, and whiche is grounded of the wo〈1 line〉〈1 line〉e of God: which if any Minister shall abuse to his 〈◊〉〈◊〉 or ambition, then he ought to abyde not 〈1 line〉〈1 line〉e∣ly the controlment of y^e other Ministers, yea of the brethren, but also further the punishment of the Magistrates according to the quantitie of the fault.

And seyng you charge the brethren so sore, you must be put in remembrance, that thys vnreaso∣nable authoritie ouer the rest of the ministers and cleargie, (*) 1.17 came to the Bishops and Archby∣shops, when as the Pope did exempte his 〈1 line〉〈1 line〉hauelings from the obedience, subiec〈1 line〉〈1 line〉on, and iurisdicti∣on of Princes. Nowe therefore that we be readie to giue that subiection vnto the prince, and offer our selues to the princes correction in things wherein we shall doe amisse, doe you thinke it an vn∣reasonable thing that we desire to be disburdened of the Bishops and Archbishops yoke, which the Pope hath layde vpon our neckes?

Io. Whitgifte.

Your answere maketh the matter more suspicious: for this authoritie you speake of* 1.18 which you say▪ is to the edifying of the Church, and grounded of the word of God, is as it plea∣seth you to interprete it. For what so euer you phansie, and whatsoeuer authoritie you vsurpe, shall haue the same pretence: and if the Prince seeke to restraine you, or to breake your will, you and your Seniors will excommunicate hir if she be of your parishe. Fu〈1 line〉〈1 line〉thermore the greatest preeminence she can haue, is to be one of your seig∣niorie, and then must M. Pastor be the chiefe, and so in authoritie aboue y^e Prince and consequently a Pope, but of this more in due place shal be spoken.

This authoritie, which the Bishops and Archbishops now exercise, came first from* 1.19 the Apostolicall Church, then from the example of the primitiue Churche for y^e space of fiue hundred yeares after the Apostles time. Thirdly, from the Councels of Nyce, Antioche, Constantinople, and all the beste and purest Councels that euer were. And last of all from the authoritie of the Prince, and by the consent of this whole Churche and Realme of England, & therefore not from the Pope, who hath rather diminished it (by taking all to himselfe) than in any respect encreased it. Wherfore you also in ex∣empting your self, from the authoritie and iurisdiction of the Archbishop and Bishop, resist God in his Ministers, the Prince in hir officers, and the lawes of the Church & Realme in their executors. And as for your protested obedience, it is so enwrapped with conditions and prouisoes (as in other places of your booke more plainely appea∣reth) that when it should come to the triall (if your platforme were builded) it woulde proue as little, as 〈1 line〉〈1 line〉uer the Popishe Byshops was, in their greatest pride.

Chap. 6. the. 9. Diuision.

Ansvvere to the Admonition. Pag. 124. Sect. 2.

The place in the first to the Coloss. vers. 1. is this, Paul an Apostle of Iesus Christ by the vvill of God, & Timotheus our brother. Surely your minde was not of equalitie (I thinke) when you quoted these places to proue it. But it is your vsuall maner without al discretiō & iudge∣ment to dally & play with the scriptures. For what sequele is there in this reason, Paule calleth Timothie brother, Ergo in all respectes there must be equalitie? As though there were not distinction of de∣grees euen among brethren.

Io. Whitgifte.

Magis mutus, 〈◊〉〈◊〉 piscis, and by his silence the ouersight confessed.

Chap. 6. the. 10. Diuision.

Admonition.

And (g) 1.20 as the names of Archbishops, Archdeacons, Lord bishops, Chancelours, &c. are drawen out of the Popes shop, togither with their offices: So the gouernment which they vse by the life of the Pope, which is the Canon law, is Antichristian and diuelishe, and contrarie to the scriptures.

Ansvvere to the Admonition. Pag. 208. Sect. 1.

Both of the names, and also of the offices of Archbyshops, Arch∣deacons,* 1.21 Lorde Byshops. &c. I haue spoken before sufficiently, and fully answered those places quoted in this margent, sauyng the. 2. to the Galat. the. 5. to the Hebrues. Ezech. 34. 2. Cor. 1. for these places haue bene founde out since, and thoughte meete now to be alleaged, but howe discretely, by examination it will appeare. The words of the Apostle to the Galat. 2. verse. 6. be these. And of them vvhich see∣med to be great I vvas not taughte (vvhat they vvere in tyme passed, it ma∣keth no matter to me, God accepteth no mans person) neuerthelesse they

that are the chiefe, dyd communicate nothing vvith me. The Apostle in these wordes doth declare, that he receyued not the Gospell, which he preached, of men, no not of the Apostles, but of Iesus Christ, and that the Gospell preached by him oughte to be no lesse credited, than the Gospell preached by them. So that in those wordes he decla∣reth that the truthe of the doctrine dothe not depende of any mans person. He speaketh nothyng agaynst superioritie quoad ordinem, conc••r∣ning order, but dothe rather acknowledge it, for he sayth, they that are the chiefe, &c. But it is true that Master Caluine noteth on thys place. Hic non est certamen ambitionis, quia nequaquam de personis agitur. The contention is not for ambition, for it is not vnderstanded of the persons. Nowe I praye you consider this argument, Paule receyued the Gospell that he preached, not of the Apostles, but of Christ: or the Gospell prea∣ched by Paule, is equiualent with the Gospell preached by other of the Apostles: therefore the names of Archbyshops, Archdeacons, &c. are drawne out of the Popes shop together wyth their offices, or this. Paule sayth that they that were the chiefe did cōmunicate nothing with him: Ergo, the names and offices of Archbyshops be taken out of the Popes shop.

T. C. Pag 100. Sect. 4.

And in the. 207. page vnto the middest of the. 214. page this matter is agayne handled, where firste M. Doctor woulde drawe the place of Galatians the seconde; (*) 1.22 to proue an Archbyshop and that by a (a) 1.23 false translation, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is they that seemed, or appeared, he hath translated they that are the chiefe, and although the place of the Galatians maye be thought of some not so pregnant, nor so full against the Archbyshop, yet all must needes confesse, that it ma∣keth more agaynst hym, than for him. For Saynt Paules purpose is to proue there, that he was not inferior to any of the Apostles, and bringeth one argument thereof, that he had not his Gospell from them, but from Christe immediately, and therefore if the Apostles that were esteemed moste of, and supposed by the Galatians and others to be the chiefe, had no superioritie ouer S. Paule, but were equall wyth him, it followeth that there was none that had rule ouer the reste. And if there needed no one of the Apostles to be ruler ouer the reste, there seemeth to be no neede that one Byshop shoulde rule ouer the rest.

Io. Whitgifte.

I haue set downe the words of the Apostle as they be translated in the English Bi∣ble printed at Geneua, not altering one title, and therefore if there be any falsehood in the translation, it is in that Bible not in me. How truely you haue translated 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.24 saying it signifieth, they that seemed or appeared, let the Reader iudge after he hath considered these wordes of M. Beza vpon the same worde ad Galat. 2. verse. 2. with those that are of reputation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (that is) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (those which are well estemed of) the contrarie whereof are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (they which are without renowne or estimatiō) the cōmon translatiō hath, which semed to be some thing, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is cō∣trarie to al our bokes, & vnto Ieromes interpretatiō also. For thus he writeth, which thing E∣rasmus also dothe well note. I did very carefully search (saith he) what that should be that he said (qui videbātur) they which semed: but he hath takē away al doubt, in that he addeth, Qui

videbātur esse colunmae, they which were accoūted to be pillers. Hetherto Hierom: wherby he doth euidently declare, that he had not read in this place 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: But in such sort notwith∣standing, that he seemeth not to haue knowne 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to haue bene called of the Grecians absolutely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, those, who are of great estimation with all men. And this ignorance of the Greke tong, as I thinke, was the cause that the olde interpre∣ter (being more bolder than Hierom) did adde, aliquid esse. And Erasmus in his annotations* 1.25 vpon the same place agréeth with M. Beza herein 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 absolut〈1 line〉〈1 line〉 dicuntur Graecis, qui magnae sunt aut〈1 line〉〈1 line〉oritatis: they which are of great authoritie, are of the Grecians absolutely called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Budeus also saith, that the Apostle in this place taketh thys woorde* 1.26 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And both M. Beza himselfe and Erasmus translate it, as it is in the Geneua Bible. Wherefore here your cunning faileth you, and you had not well considered the matter before you entred this accusation of falsifying.

The true sense and meaning of this place to the Galat. I haue set downe in my Answere: and it is according to the interpretation of the best writers, iustified by the words of M. Caluine there alleaged, and not confuted by you. Wherfore the conclusion remaineth as it did.

That there was superioritie among the Apostles, ordinis & politiae causa, I haue she∣wed before.

This place to the Galatians is not brought in by me to proue the authoritie of the Archbyshop (although it might well be alleaged to proue degrées of honour in the ministerie) but it is quoted in the Admonition fondly and foolishely, to proue that the names of Archbishops, Archdeacons, Lordbishops. &c. are drawne out of the Popes shoppe toge∣ther with their offices. And of this dalying with the Scriptures, you speake not one worde, for you care not howe they be profaned, so it be for the maintenance of your owne cause.

Chap. 6. the. 11. Diuision.

Ansvvere to the Admonition. Pag. 208. Sect. vlt.

The wordes in the. 5. to the Hebrues verse. 4. be these. And no man taketh this honor to himself, but he that is called of God as Aarō vvas. The Apostle here sheweth that Christe was a lawfull Priest, bycause he was therevnto called by God as Aaron was. What is this to Arch∣bishops. &c? This place teacheth that no man ought to intrude hym∣selfe* 1.27 to any function, except he be there vnto called by God. But what maketh this against any lawfull function or authoritie? or what con∣clusion call you this? Christ did not take vnto him that office, wher∣vnto he was not called, or no man muste take vpon him that, wher∣vnto he is not called: Ergo Archbishops. &c. and their offices came out of the Popes shop. you shoulde first proue that which ought to be your Minor.

T. C. Pag. 100. Sect. 4.

But that I runne not backe to that I haue hādled before, I will not here so much 〈1 line〉〈1 line〉rge y^• place,* 1.28 as I will not doe also y^t of the Hebrues which followeth, & yet the argument is stronger than that M. Doctor could answere. For if the writer to the Hebrues do proue our Sauiour Christs voca∣tion to be iust and lawfull, (*) 1.29 bicause his calling was conteined in the scriptures, as appeareth in y^e 5. and. 6. verse, then it followeth, that y^e calling of the Archbishop, which is not comprehended there, is neither iust nor lawfull. For that no man (sayth the Apostle) taketh the honour vnto himself, but he that is called of God. &c. But I say, hauing before sufficiently spoken of the reasons, which ouer∣throw the Archbishop, I wil let passe these and other places, answering onely that which M. Doc∣tor bringeth for the establishment of them.

Io. Whitgifte.

This is a cleanly & handsome shift to auoide y^e defense of these grosse & vnapt allega∣tions* 1.30 of scriptures. I haue answered the argument grounded vpō the. 5. to y^e Hebrues,

and required the proofe of the minor, whiche is this, that Archbishops, Lordbishops. &c. intrude them selfes into their offices without any lawfull calling, whiche bothe they and you haue omitted: and therefore I haue answered sufficiently, vntill you haue proued that which is by me denied.

It is not true, that the Apostle to the Hebrues proueth the vocation of our sauiour Ie∣sus Christ to be iust and lawfull, bicause his callyng was conteyned in the scriptures: he onely sheweth by euident testimonies of the Scriptures, that Christ dyd not intrude hym selfe, but was called of God. And if you will haue no man to execute any function in the Churche, but him that hath suche speciall and personall testimonies of the scrip∣tures to shewe for him selfe, I sée not howe any man can iustifie his calling. It is therefore sufficient if his calling be generally conteyned in the Scripture, as al law∣full and ordinary functions are, euen the offices of Archebishops, and Lordebi∣shops, &c.

Chap. 6. the. 12. Diuision.

Ansvvere to the Admonition. Pag. 209. Sect. 1. 2. 3. & Pag. 210. Sect. 1.

In the. 16. of Luke verse. 25. it is thus written: But Abraham sayd,* 1.31 sonne remember that thou in thy life time receyuedst thy pleasures, & like∣vvise Lazarus paynes: novve therfore is he comforted, and thou arte tor∣mented. The riche glutton in his lyfe receyued pleasure, and there∣fore was after in hell tormented: Lazarus receyued paynes, and af∣ter was comforted: Therefore Archbishops. &c. and their offyces come oute of the Popes shoppe. These fellowes neyther care for maior, minor, nor con∣clusion, so they saye something, and vaynely paynt their margent, with shamefully abusing the scriptures.

The words of Ezech. Chap. 34. verse. 4. be these. The vveake haue ye not strengthned, the sicke haue ye not healed, neyther haue you bound vp the broken, &c. In the which place the Prophet speaketh agaynst suche Kinges, Magistrates, and rulers, as despise the people of* 1.32 God, & vse them selues cruelly towards them. This dothe aswell condemne Kings & Magistrates, as it doth Archbishops: although in deede it condemneth no office or superioritie, but the abuse of the same, that is, the man abusing the office, and not the office it selfe.

In the. 2. Cor. 1. verse. 24. the Apostle speaketh thus vnto them: Not that vve haue dominion ouer your fayth, but vve are helpers of your ioy, for by fayth you stande. S. Paule heere sayth, that he hathe no authoritie to alter true religion, or to rule ouer their consciences, but how proueth this, that Archbishops. &c. came out of the Popes shoppe? Paule sayth that he had no power ouer the consciences of the Corinthians, therfore Archbishops. &c and their offices were drawne out of the Popes shop. If you had beene more studious when you were a Sophister (if euer you were any) you would haue learned better to frame an argument, and haue had better iudgement in the sequele of the same. If you had not troubled your margent with these quotations, you had lesse vttered your folly.

So muche of the Canon lawe as is contrarie to the Scriptures,* 1.33 is Antichristian and diuelishe: But there be diuers Canons in it ve∣ry good and profitable, whiche may well be reteyned. Good lawes

may be borrowed euen of Turkes, and heat henishe Idolaters: and why not of Papists also? I haue tolde you before, that the thing it selfe is to be considered, not the inuentor: if it be good and profitable, it may be vsed whosoeuer dyd inuent it.

Io. Whitgifte.

Not one worde answered to all this.

Chap. 6. the. 13. Diuision.

Admonition.

And as safely may we by the warrant of Gods worde subscribe to allowe the dominion of the pope, vniuersally to reygne ouer the Church of God, as of an archebishop ouer a whole prouince, or a Lorde bishop ouer a Dioces, whych conteyneth many shires and parishes. For the dominion that they exercise, the Archebishop aboue them, and they aboue the rest of their brethren, is vnlaw∣full, and expresly forbydden by the worde of God.

Ansvvere to the Admonition. Pag. 210. Sect. 2.

In that you say, that you may as safely by the warrante of Gods worde sub∣scribe to allowe the dominion of the Pope vniuersally to reygne ouer the Church of God, as of an Archbishop ouer an whole Prouince. &c. You expresse but your heate, I suppose you thinke not so: can the Pope aswell gouerne the whole Churche, as the Archbishop one Prouince, and a Lord bishop one Dioces? Is one king aswell able to gouerne the whole worlde, as he may be to gouerne one kingdome? Or bicause you can rule one pa∣rishe well, can you therefore in lyke manner well gouerne twentie parishes? Surely an Archbishop may well gouerne one Prouince,* 1.34 but the Pope can neuer well gouerne the whole Churche. And yet an Archbishop hath not the charge of gouernment ouer the whole Prouince generally, but onely in cases exempted, and therfore may do it more easily.

T. C. Pag. 100. Sect. 4.

He sayth therefore afterwarde that although one man be not able to be Bishop ouer all the Churche, yet he may be Bishop ouer a whole Dioces, or of a prouince. Nowe if I woulde saye the one is as impossible as the other, and for proofe thereof alleage that whiche the philosophers say, that as there are no degrees in that whych is infinite, so that of thinges whiche are infinite, one thyng can not be more infinite than another, so there are no degrees in impossibilitie, that of thyngs whych are impossible, one thyng should be more impossible than another. If I shoulde thus reason, I thynke I should put you to some payne. But I wyll not drawe the reader to suche thorny and subtyll questions, it is inough for vs that the one and the other be impossible, although one should be more impossible than the other. And that it is impossible for one man to be Bishop ouer a whole prouince, or ouer a whole Dioces, I leaue it to be considered of that whych is be∣fore sayde in the description of the offyce of a Byshop, pastor, or minister, where I speake of the necessitie of the residence of the Bishop in hys Churche.

Io. Whitgifte.

In so saying I say but as other learned men haue sayd, and especially M. Caluine, in the place afterwarde alleaged in my answere: and as the practise of the Churche hath béene in the best state, and vnder the best Bishops, as it may appeare by that which hath béene hitherto spoken. Your Philosophicall argument is sone answered without any great payne. For to gouerne one Prouince in that maner and forme that is required of an Archbishop, is neyther infinite, nor impossible. But it is great lack of iudgement to thinke that bicause one man can not well gouerne the whole world, therfore he can not well gouerne a prouince or dioces. I haue shewed the practise of the Churche to be contrarie in the Apostles tyme, and since their time.

Chap. 6. the. 14. Diuision.

T. C. Page. 101. Sect. 1.

As a Prince may rule a whole Realme, suche as Fraunce or Englande, (*) 1.35 so may he rule the whole worlde by officers and Magistrates appoynted vnderneathe him. And there haue beene di∣u〈1 line〉〈1 line〉rs Princes, which haue had as many landes vnder their power, as the Pope hath had Chur∣ches, and althoughe it be somewhat inconuenient, yet I knowe not why they mighte not so haue, comming lawfully by them. Nowe I woulde gladly heare, whether you would say the same of a Bishop, and if you dare not, then why doe you bring the similitude of the gouernment of a prince ouer a lande, to proue that a〈1 line〉〈1 line〉 Archbishop may be ouer an whole prouince? M. Doctor dare bold∣ly say, that there may be one Bishop ouer a whole prouince, but he dare not saye that there may be a bishop ouer the whole Churche. But what better warrant for the one than for the other? A∣gayne (a) 1.36 if the whole Churche be in one prouince, or in one realme, whiche hathe beene, and is (b) 1.37 not impossible to be agayne, if there may be nowe one bishop ouer a realme or prouince: then there may be one bishop ouer all the Churche, so that in trauelling with an Archbishop, he hathe brought foorth a Pope.

Io. Whitgifte.

The selfe same reason you had before, and I answere it nowe as I did then. The* 1.38 causes by me there alleaged be sufficient to proue the difference betwixt the gouern∣ment of a Prince, and the gouernment of a Bishop. And yet no man will denie but that one Prince shall better be able to gouerne one kingdome, than the whole world. And to affirme that the whole worlde may be conteyned in one Monarchie, learned men saye is multis modis absurdissimum, In diuers respectes moste absurde. I bring the* 1.39 example of a King, bicause other writers vse the like examples in the like matter to confute suche vnlikely reasons, and namely M. Caluine in the words following.

That which M. Doctor affirmeth of one bishop ouer one whole prouince, and of one By∣shop ouer the whole worlde, no man will denie. A warrant for the one are the examples of Timothie and Titus, and the continuall practise of the Churche without contra∣diction in the best tymes: but there is no warrant for the other of any credite or suffi∣cience, béeing onely in the moste corrupt tyme of the Churche, and contrarie to all former examples and Canons.

You say, if the whole Churche be in one prouince. &c. I say, that if the skie fall you may catche larkes, as the common prruerbe is. Moreouer, if it were possible so to be (as nowe it is not) then it were no absurditie the Bishop of that Prouince still to re∣mayne Bishop of the same. But what moueth you to suche straunge suppositions?* 1.40 I might aswell say, if the whole Churche were in one Citie, or Towne, or Parishe, as it was in Ierusalem after Christes ascention, and one Bishop or Pastor might be ouer that citie, or towne, or parishe, then one Bishop or Pastor shoulde be ouer the* 1.41 whole Churche: and so you likewise in trauelling with a pastor to be in one Churche, at the length bring foorth a Pope. But doe you not knowe that the Churche of Christ is dis∣persed throughout the whole worlde, and can not nowe be shut vp in one kingdome? muche lesse in one prouince, excepte you will become Donatistes. He that is not wilfully blinde may sée into what streights you are driuen, when you are constrey∣ned to vtter suche impossibilities for reasons.

Chap. 6. the. 15. Diuision.

T. C. Pag. 101. Sect. 2.

But he sayth that an Archbishop hath not the charge of gouernment ouer the whole pro〈1 line〉〈1 line〉ince generally, but in cases exempted, and so may doe it more easily. But he shoulde haue remembred, that he assigned before the offices of Archbishop and bishop, to be in all those things whiche other ministers are, and that beside those offices, he giueth them particular charges. So that where the office of the minister, is but to preache, pray, and minister the sacraments in his parishe, the office of archebishop and bishop, is to doe the same, and more too in the whole prouince or dioces: And so it followeth that it is easier for a minister to discharge his duetie in his parishe, than for an archeby∣shop or bishop to discharge their dueties in any one parish of their prouince or dioces: for they haue in euery parishe more to doe, and greater charge, than the minister of the parishe hath, then much〈1 line〉〈1 line〉 lesse are they able to doe their dueties in all the parishes of their prouinces or dioces.

Io. Whitgifte.

I speake of the office of gouernment, and so be my words. Euery particular parish hath a particular pastor to preache, pray, and mynister the sacraments. The Bishop hath to procure (so much as lyeth in him) that all things be done in his Dioces, according to the lawes & orders of the Church. The Archbishop hath not only to sée that y^e Bishops do their duties, but to helpe thē in reforming that, which by thēselues they cannot do. The office of preaching they exercise, where & when they sée it most conuenient. The whole charge of preaching & of gouerning resteth neyther vpon the Archbishop, ney∣ther vpō the Bish〈1 line〉〈1 line〉p: but the one is a helpe vnto the other, & they togither with the pa∣stors teach the flocke of Christ faithfully & truely, and gouerne them according to the lawes prescribed And therfore the whole gouernment of the prouince dothe not rest in the Archbishop, for the whiche cause he may with lesse difficultie execute that, that dothe apperteyne vnto him.

Whatsoeuer any other minister may do, the same may y^e Archbishop do also, but it doth not therfore follow, that he is bound to y^e same particular parish. The pastor may preach, so may the Archbishop, but the pastors charge is particular, the Archbishops more generall. And this is a very euill consequent, the Archbishop may minister the sacraments, and preache the worde, therfore he muste doe it in euery particular con∣gregation.

Chap. 6. the. 16. Diuision.

Ansvvere to the Admonition. Pag. 211. Sect. 1. 2.

You borrowed these arguments from the very Papistes, who by* 1.42 the selfe same reasons goe about to proue the Popes supremacie, for thus they argue

Among the Israclites there was one highe Priest, which had au∣thoritie ouer the rest, therefore there must be one high Priest (which is the Pope) ouer the whole Church of Christ. Master Caluine in his Institutions, chap. 8. dothe answere this reason on this sorte:* 1.43 Quod in vna natione fuit vtile, id in vniuersum 〈◊〉〈◊〉 ext〈1 line〉〈1 line〉dere nulla ratio cogit: imò gentis vnius & totius orbis longè diuersa erit ratio. That vvhiche is profitable to one nation, can not by any reason be extended to the vvhole vvorld, for there is great difference betvvixt the vvhole vvorld and one nation. And a little after: Perinde enim est acsi quis contendat, totum mundum à praefecto vno debere regi, quia ager vnus non plures praefectos habeat: It is euen as thoughe a man shoulde affyrme, that the vvhole vvorld may be gouerned of one King, bicause one fielde or tovvne hath but one ruler or master.

T. C. Page 101. Sect. 3. & Pag. 102. Sect. 1.

After M. Doctor translateth out of M. Caluine the Papistes reasons for the supremacie of the Pope, and M. Caluines solutions. For what purpose he knoweth, I can not tell, vnlesse it be to blotte paper, I know not what he should meane, and the quarell also whyche (a) 1.44 he picketh, to translate thys place, is yet more straūge. For he sayth, that the authors of the Admonition borrowed their arguments from the Papists, when the contrarie is true, that they vse the reasons whyche they of the Gospell vse agaynst the supremacie of the pope, to ouerthrowe the archebishop: And M. Doctor dothe vse reasons to defende the archebishop,(b) 1.45 whiche the Papistes vse to mayn∣teyne y^e pope(c) 1.46. For M. Doctor would proue(d) 1.47 that for bycause there is one king ouer a realme, therefore there may be one Bishop ouer a prouince, and the Papistes vse the same reason to proue the Pope to be a Bishop of the whole Church. Shew now one reason that the authors of the Ad∣monition brought of the papistes, to proue that there shoulde be no archebishop. But nowe I per∣ceyue his meaning, and that is, that he thought to get some comfort for the archebishop in M. Cal∣uines solutions made vnto the papists reasons for the supremacie. And therefore he hath haled and pulled in as it were by the shoulders, this disputation betweene the protestantes and the papistes touching the supremacie. And what is it, that M. Caluine sayth for the archbishop? It hath been before shewed, what his iudgement was touching hauing one minister ouer all the ministers of a prouince, & that he doth simply condemne it in his cōmentarie vpon the fyrst chapter of the Philip. Now let it be considered, whether in these sentences he hath sayd any thyng agaynst himselfe. The

Papistes obiect that for so muche as there was one highe priest in Iury ouer all the Church, there∣fore there should be one Bishop ouer all. To whom M. Caluine answereth that the reason follo∣weth not: for sayth he, there is no reason to extende that to all the world, which was profitable in one nation. Here vpon M. Doctor would cōclude, that M. Caluine alloweth one Archbishop ouer a whole prouince.

If one going about to proue that he may haue as many wiues as he list, would alleage Iacob for an example, which had two wiues, and M. Doctor should answere and say, that althoughe he might haue two wyues, yet it followeth not that he may haue as many as he list, woulde not M. Doctor thinke that he had great iniurie, if a man should conclude of these words, that his opinion is, that a man may haue two wiaes? I thinke that he would suppose that he had great wrōg, & yet thus would he conclude of M. Caluines words in this first sentence, where as in deede M. Cal∣inne declareth a little after, a speciall reason why there was but one highe Priest in the whole lande of Iewry, whych is bicause he was a figure of Christ, and that thereby shoulde be shadowed out his sole mediation betweene God and hys Churche. And therefore (e) 1.48 sheweth that for so muche as there is none to represent or figure our sauiour Christ, that his iudgement is, that as there should be no one ouer all the churches, so should there be no one ouer any nation.

Io. Whitgifte.

The authors of the Admonition say, that they may as sa〈1 line〉〈1 line〉ely by the warrāt of Gods word subscribe to allow the dominion of the Pope, vniuersally to reigne ouer the Church of God, as of an Archbishop ouer an whole prouince, or a Lord bishop ouer a dioces, which conteineth many shires 〈1 line〉〈1 line〉 parishes. This I confute by M. Caluines answere to the arguments of the Papistes, wherin it appeareth euidently how far frō reason this & such like assertions are, that there may aswel be one pope ouer y^e whole Church, as one Bishop ouer one prouince or dioces.

Nowe therefore you may sée if you liste, that I haue translated these reasons and soluti∣ons out of M. Caluine to some purpose. And althoughe I might haue had the same so∣lutions out of other learned writers, yet I thought it best to vse M. Caluine, as one of whome you haue conceyued a better opinion.

I may truly say, that the authors of the Admonitiō, borrowed this of the Papists, that there may be as wel one Pope ouer y^e whole world, as one bishop ouer one prouince or dioces.* 1.49

The reasons that I vse for the defense of the Archbishop, are the solutions of the arguments vsed from the Pope: & such solutions as are vsed by al learned men that write agaynst the Pope (as the solution of the places of Cyprian before mentioned, and now these that follow) to the strongest arguments of the Papists. Wherfore I confesse that I vse some of the same arguments, but not to the same ende, nor in like maner. For they vse them vntruely, agaynst reason, & the true meaning of the Au∣thor: I vse them truely, according to reason, and their proper sense. And my vsing of them to the purpose that I doe, is the direct answere & playne ouerthrow of all the arguments of the Papists. It is not therfore good dealing, to make the simple beléeue that the same arguments confirme the Pope, that confirme the Archbishop, when as the application of them to the one, is the quite ouerthrowe of the other.

M. Doctor neuer wēt about to proue that bicause there is one king ouer a realine, therfore there may be one Bishop ouer aprouince: and in vttering these and suche like vntruthes willingly & wittingly as you do, you declare of what spirite you are. But M. Doctor hath reasoned cleane c〈1 line〉〈1 line〉ntrarie, that it is no good argument to saye, that bicause one king may well rule one kingdome, therefore he may also well rule the whole world, or bicause one Bishop may be ouer one prouince, therfore one Pope may be ouer all Christendome. These be papisticall reasons, these M. Doctor dissolueth & con〈1 line〉〈1 line〉uteth: neythrr can you be ignorant of it, but malice is blinde. God forgiue you: for your whole drift is to bring M. Doctor into hatred & contempt, by such lying meanes, but God that séeth the hearts of al, will one day detect your déepe dissembled hypocrisie, & reueale that lūpe of arrogancie & ambition, which is nowe cloaked with a counterfeit desire of reformation.

I haue tolde you for what purpose I haue vsed these solutions of M. Caluines, whose opinion also I haue shewed before concerning those names and offices.* 1.50

In the place to the Philippians now agayne repeated (and yet this Replier can a∣bide no repetitions in others, though he vse almost nothing else him selfe) M. Cal∣uine ouerthroweth your equalitie, for thus he sayth: Truely I graunt, that (as the man∣ners and conditiōs of men are) there can no order remaine amōg the ministers of the word,

〈1 line〉〈1 line〉xcept one do rule ouer the rest. And he addeth that he speaketh de singulis corporibus, non de totis prouincijs, multò autem minùs de orbe vniuerso: of seueral bodies, not of whole prouin∣ces, much lesse of the whole worlde, meaning, as I suppose, suche prouinces as be vnder* 1.51 diuers gouernours: for one prouince in one particular Church, in one kingdome, vn∣der one Prince, is but one body, and therfore M. Caluin sayth nothing to the cōtrary, but that one may praeesse reliquis ministris, rule ouer the rest of the ministers in such a pro∣uince. Undoubtedly he can not meane that in euery seuerall parishe or towne there should be one, qui praesit reliquis, bicause the most parishes & townes, haue but one mi∣nister, and he that ruleth must haue some to rule ouer. If you will say that M. Caluin meaneth of suche ministers as be in cities where there be many, and not of the Coun∣trey, where there is in euery seuerall towne but one: then I answere, that it were agaynst reason to bring the ministers of the citie vnder the gouernment of one, and to suffer the ministers of the countrey to liue as they list. The same causes that require a ruler or gouernour for the one, requireth the same also for y^e other, except you would haue vniformitie in the citie, and confusion in the countrey. Wherfore M. Caluines meaning is, as I haue sayde. But you haue subtilly kept in his wordes, bothe héere and before, bicause you know that they made much more against your equalitie, than they doe agaynst the Archbishop. It had béene vprighter dealing to haue set downe his words, but you wil neyther vse that playnnesse your self, nor allow of it in other men.

M. Caluine vseth two answeres to that obiection of the Papists, the first whereof is this, that I haue reported in my Answere. And surely he would neuer haue vsed y^• solution, & caused it to be printed, if he had not allowed it, & thought well of it. And not he alone, but other of singular religiō & zeale, haue vsed the same, as Hyperius in the place before by me alleaged: so doth M. Nowell agaynst Dorman in his first booke, Fol. 50. whose words (bicause they be wholy to my purpose, & an euident declaration that such testimonies may lawfully be vsed for the authoritie of the Bishops, that are* 1.52 vnlawfully abused for the authoritie of the Pope) I haue set downe before. Wherby also the Reader may vnderstand how we agrée both amōg onr selues, & to our selues, which are desirous to kéepe the peace of the Churche, and that these places now vsed in the defense of the Archbishops and Bishops authoritie, are no otherwyse applied by vs, than they were before any suche controuersie beganne.

M. Caluine maketh no doubt of the matter, but setteth it downe as an apt answer, and by him allowed. And therfore your obiection of Iacobs two wiues maye serue for a iest, but little to the purpose.

It followeth not that if a man make two answers to one argument he disaloweth the one: for they may both be true. Touching M. Caluines second answere: I haue spoken before, and declared wherin that high Priest was a figure of Christ. M. Cal∣uine in that place hath not these words, that his iudgement is, that as there should be no one ouer all Churches, so should there be no one ouer any nation. And therefore you kéepe your accustomed maner of falsifying.

Chap. 6. the. 17. Diuision.

Ansvvere to the Admonition. Pag. 211. Sect. 3.

Another of their reasons is this: Peter was the chiefe among the* 1.53 Apostles, therfore there ought to be one chiefe ouer the whole Chur∣che. The same M. Caluine in the booke and chapter before rehear∣sed, maketh his owne answere to that argument: Vnus inter Apostolos summus fuit, nempè quia pauci erant numero. Si vnus duodecim hominibus praefuit, an proptere〈1 line〉〈1 line〉 sequetur, vnum debere centum millibus, hominum praefici? There vvas one chiefe among the Apostles, bicause they vvere but fevve in number, but if one man rule ouer tvvelue, shall it therefore follovve that one man maye rule ouer an hundreth thousande? And a little after: Quod inter paucos valet, non protenu〈1 line〉〈1 line〉

tr〈1 line〉〈1 line〉bendum est ad vniuersum terrarū orb〈1 line〉〈1 line〉m, ad quem regendum nemo vnus sufficit, That which is offorce among fewe, may not by and by be drawne to the whole world, the which no one man can gouern. Euery hiue of Bees hath one chief mai∣ster Bee, euery companie of Cranes hath one principall guide, muste ther be therfore but one Bee, & one Crane to direct all the Bees & the Cranes that be in the world? You see therfore how weake this rea∣son is. The rest of this reason I haue answered before.

T. C. Pag. 102. Sect. 1.

To the Papists obiecting for the supremacie y^e S. Peter was the prince & chief of the Apostles M. Caluin answereth, first by denying y^t Peter was so, & bringeth many places to proue y^t he was equal to y^e other Apostles, afterward he saith, although it be graunted, y^t Peter was chiefe, yet folo∣weth it not bicause one may bear rule ouer twelue, being but a few in number, that therfore one may rule ouer an hundreth thousand, & that it followeth not, that that which is good amongst a few, is foorthwith good in 〈1 line〉〈1 line〉ll the worlde, Nowe let all men iudge, with what conscience and truste, M. Doctor citcth M. Calnine for to proue the office of the Archbishop.

Io. Whitgifte.

M. Caluine in the same place hathe these wordes, It is not to be maruelled that* 1.54 the twelue had one amongst them, that might gouerne the rest. For this thing doth nature allow, & the disposition of man require, that in euery societie, though all be equal in power, yet som should be as it were moderator of the rest, vpon whō the other might depend. Ther is no court without a Consull, no session of iudges without a Pretor or iustice, no Colledge without a gouernour, no societie without a maister: so should it not be any absurditie, if wee should confesse, that the Apostles gaue such preheminēce vnto Peter. Now let the Reader iudge whether it be Caluines meaning in good earnest or no, y^t there was one chief a∣mong the Apostles: which being true (as it is) M. Doctor may with good conscience vse this answere of M. Caluine both against the Papistes, and the authours of the Ad∣monition also, reasoning not much vnlyke vnto them.

Chap. 6. the. 18. Diuision.

T. C. Page. 102. Sect. 1.

But I maruel y^t he could not also see that which M. Caluine writeth in y^e next sentence almost, where he sayth, y^t Christ is only the head of the church, & that the church doth cleaue vnto another vnder his 〈◊〉〈◊〉, but by what meanes? According (saith he) to y^e order & forme of policie, which he hath prescribed, but he hath prescribed no such forme of policie, y^t one Bishop should be ouer all y^e ministers & Churches in a whole dioces, or one Archbishop ouer al the ministers and churches in a whole prouince, therfore this form of policie which is by Archbishops & such Bishops as we haue is not y^e meanes to knit vs one to an other in vnitie vnder the dominion of Christ. Touching y^e ti∣tles & names of honor which are giuen to the Ecclesiastical persons with vs, & how that princes & 〈◊〉〈◊〉 Magistrates may and ought to haue the title which cannot be giuen to the ministers, I haue spoken before, & therfore of Archbishops, Archdeaco〈1 line〉〈1 line〉s, and the Lord bishops thus farre.

Io. Whitgifte.

M. Caluine in the nexte section after that he hath answered to other arguments of* 1.55 the Papists saith thus: But let it be as they would haue it, that it is good & profitable that the whole world should be conteined in one monarchie, which notwithstanding is most ab∣surd, but let it be so: yet I wil not therfore graunt, that it doth likewise hold in the gouernmēt of the churche. For the church hath Christ her only head, vnder whose gouernment we are knit together acording to that order and forme of policie which he himself hath prescribed. VVherfore they do Christ notable 〈◊〉〈◊〉, which vnder this pretence will haue one man to rule ouer the whole church, bicause she can not want a head, for Christ is the head, wherby the whole bodie being compacted and coupled by euery ioynt of gouernment, dothe accor∣ding to the operation in the measure of euery member, iucrease to a perfect bodie. Al whi∣che I agrée vnto as moste true, but nothing at all perteyniug to youre purpose. 〈◊〉〈◊〉 sayth, that vnder the gouernment of Christe we cleaue together among our selues, accor∣ding to that order and that forme of pollicie, whiche he hath himselfe prescribed: And who denyeth this? But Quorsùm? This he speaketh of the spiritual regiment and policie, not of the externall: and yet that externall regiment and policie is also 〈◊〉〈◊〉

by him, whiche is profitable for his Churche according to tyme, place, and pers〈1 line〉〈1 line〉ns, though it be not particularly expressed in his word, as partly hath bin declared be∣fore, and shall be hereafter more at large vpon particular occasion.

Thus haue you (after so many yeares trauel in this controuersie) vttered all your skil against the Archbishop, poured out alyour malice, exercised your gibes and iests, whetted your slaunderous tong: and yet besides corrupt and false allegati〈1 line〉〈1 line〉ns of wry∣ters: fonde and toyish distinctions of your owne, contrary to al practise and learning: vnchristian speaches and heathenish floutes and frumpes, you haue vttered nothing. And I protest vnto the whole Church before God, y^t your vnfaithfulnesse in hande∣ling the matter, your vaine and friuolous reasons, haue muche more animated me to the defense of those auncient, reuerend, profitable, and necessarie offices. I speake of the offices as they be vsed in this church. And I shal most heartily desire the Rea∣der to weigh and consider the authorities and reasons on both parties indifferently, and to iudge therof according to the truth.

Notes

• * 1.1

  Tract. 1.
• * 1.2

  1. Cor. 4.
• * 1.3

  Anabaptisme feared.
• * 1.4

  Deut. 18.
• * 1.5

  Equalitie of ministers wil pull on the e∣qualitie of o∣ther estates. Pag. 144. Sect. 1.
• (r) 1.6

  Rom. 12. 8.
• (x) 1.7

  2. Cor. 1〈1 line〉〈1 line〉. 7. Colos. 1. 1.
• * 1.8

  〈1 line〉〈1 line〉ucer.
• * 1.9

  Bucer. 〈1 line〉〈1 line〉n. 4. Ephe.
• * 1.10

  Idem.
• * 1.11

  Scriptures wreasted to proue equali∣tie of Mini∣sters.
• * 1.12

  Caluine.
• * 1.13

  Degrees of honour in the ministerie.
• * 1.14

  Here he defen∣deth not the ad∣monition, but shifteth it or by 〈1 line〉〈1 line〉auilling.
• * 1.15

  T. C. contra∣〈1 line〉〈1 line〉ie to himselfe
• * 1.16

  Why y^e Ad∣monitors de∣sire equalitie.
• (*) 1.17

  An vntruth〈1 line〉〈1 line〉▪ for the lawfull authoritie o〈1 line〉〈1 line〉 Bi∣shops and Arch∣byshops was long be〈1 line〉〈1 line〉ore.
• * 1.18

  Excessiue au∣thoritie is sought vnder pretence of e∣qualitie,
• * 1.19

  〈◊〉〈◊〉 authori∣tie of By∣shops & Arch∣bishops came not from the 〈◊〉〈◊〉.
• (g) 1.20

  Lu. 22. 25. 26. 1. P〈1 line〉〈1 line〉t. 5. 3. 4. 5. Math. 20. 25. 26. Math. 23. 8 11. 12. Gala. 2. 6. Hebr. 5. 4. Lu. 16. 25. Eze. 34. 4. 2. Cor. 1. 24.
• * 1.21

  Scriptures wreasted.
• (*) 1.22

  This is an vn∣truth, for it is only proued that the place is not against the Archbishop. &c
• (a) 1.23

  Here you rashely accuse the translation of the Bible printed at Gene∣ua, and others:
• * 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 translated. Beza.
• * 1.25

  Erasmus.
• * 1.26

  Bude〈1 line〉〈1 line〉s.
• * 1.27

  Weake argu∣ment〈1 line〉〈1 line〉s.
• * 1.28

  A cleanly shifte.
• (*) 1.29

  Vntrue.
• * 1.30

  The 〈◊〉〈◊〉 proueth not y^t which is de∣uyed.
• * 1.31

  Scriptures wrested.
• * 1.32

  Abuse of offi∣ces condem∣ned, not the offi〈1 line〉〈1 line〉es.
• * 1.33

  Canon lawes not altog〈1 line〉〈1 line〉ther condemned.
• * 1.34

  An archeby∣shop may go∣uerne one pro uince, but the Pope not all the worlde.
• (*) 1.35

  This is ab∣surdissimum, a〈1 line〉〈1 line〉 M. Caluine 〈◊〉〈◊〉 Instit. cap. 8. sect. 92.
• (a) 1.36

  If the skye fall. &c.
• (b) 1.37

  Yes surely, as the state is nowe.
• * 1.38

  Supra, cap. 3. diuis. 31. 32. 33.
• * 1.39

  Cal. Inst. cap. 8. Sect. 92.
• * 1.40

  The replyers (if) turned vpon him self.
• * 1.41

  The Church cannot be shut vp in one pro∣uince nowe.
• * 1.42

  Argumentes borrowed of the papists.
• * 1.43

  Caluine.
• (a) 1.44

  〈1 line〉〈1 line〉e is not pie∣ked, but offered
• (b) 1.45

  Beeing truly alleaged.
• (c) 1.46

  In ali〈1 line〉〈1 line〉aging them falsly.
• (d) 1.47

  V〈1 line〉〈1 line〉true, for he neuer vsed that for a rea〈1 line〉〈1 line〉ō.
• (e) 1.48

  〈◊〉〈◊〉 for he 〈1 line〉〈1 line〉heweth no such thing.
• * 1.49

  The reasons for the Arch∣bishop are so∣lutiōs agains〈1 line〉〈1 line〉 the Pope.
• * 1.50

  Caluine allo∣weth one to rule ouer the test of mini∣sters,
• * 1.51

  What is mēte by a body in Caluine.
• * 1.52

  Supra cap. 3. the. 15. diuis.
• * 1.53

  Caluin. Inst. cap. 8.
• * 1.54

  Cal. inst. ca. 8.
• * 1.55

  Cal. insti. ca 8.