vniuerall bishop a long time. But this we do deny, yea the matter denieth it selfe, by their own position, for being graunted by them, that the title of vniuersal bishop was not receaued at Rome, but refused to the tyme of Gregory: then must it necessarily be graunted, that the bishops of Rome before S. Gregory, had not the charge of the whole church, neither coulde be admitted by that reason to be heades of the church. For somuch as there can be no head, but which is vniuersall to the whole bodye. Neither can any haue charge of the whole, but he must needes be vniuersall to all and singular partes of that, wherof he hath the charge. As in sciences, who soeuer hath knowledge and cunning in all the seuen liberal sciences, and al the partes therof perteining to liberal knowledge, is sayd to be an vniuersal learned man: so in office, to whom soeuer the publique charge of all churches doth appertayne, how is he not to be called bishop vniuersall? Now if before S. Gregoryes tyme, the name of vniuersall byshop, was repealed in Rome: how then can the name be refused, and the definition of the name be admitted? Or ells let our aduersaries tell vs how they define an vniuersall bishop, seing this woord bishop is properly the name of office, wherto is annexed charge. MarginaliaWhat is an vniuersall byshop.Wherfore if a Bishop be he, which hath charge of all the soules in his dioces cōmited to him, and must render a count for thē all: then whose charge extendeth to all and singulare churches, and must render a count for euery christen soule with in the whole world: to him can not be denied the name of an vniuersall bishop, hauing the office of an vniuersall bishop. Or if he be not an vniuersall bishop, he can not then haue the charge of the whole, that is, of all & singulare churches of Christ. For such is the rule of true definition. MarginaliaRegula definitionis.Cui conuenit definitio, eidem conuenit definitum, et cōtra. Cui adimitur definitio, eidem et definitum adimitur.  

MarginaliaCui conuernit definitīo & definitum.Although thys word vniuersall, in the Greeke writers, signifieth that, which we in our vulgar englishe tonge call catholique: yet I suppose our aduersaryes here will not take vniuersall in that sense. For after that meaning, as we doe not denye that the bishops of Rome may be vniuersall bishops: so neyther can they deny but other byshops also may bee as vniuersal, that is, as catholique as they. MarginaliaVniuersall defined by three things time place, & persō.But such as more distinctly and scholelike discusse this matter, define vniuersall or catholique by three things: to witte, by time, place, and person. So that what soeuer extendeth it selfe to all times, all places, and to all persons, that is properly vniuersal or catholique. And contrarywise, what thyng is to bee called vniuersall or catholique, reacheth to all those three aforesaid, comprehending all places, times, and persons, and extendeth it self of hys own nature to the same, or ells it is not to be called properly vniuersall or catholike. MarginaliaThree thinges commonly called catholique or vniuersall.And thus three things there be, which moste commonly we call catholike or vniuersall: that is, the church which is called the catholike church: fayth, which is called the catholike fayth: A man, whom also we call a man catholike, because these three of theyr owne nature and disposition (no contrarye obstacle letting) extend them selues so to all, that no time, place, nor person is excluded. Which three conditions if they altogether concurre in þ^e charge of the bishop of Rome, then is it an vniuersall charge, and he an vniuersall bishop: If not, then is his charge neither vniuersall, nor he the head of the church, nor yet vniuersall bishop. MarginaliaTo haue vniuersall charg to be head of the vniuersal chirch and to be vniuersall bishop are al coincidēt together.For how these three can be seperated, I can not see, except the aduersary part do proue it more euidently, then yet they haue done.

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And thus much to the obiection of our aduersaryes, arguing thus: that as S. Peter being not called vniuersall Apostle, yet was the head of the vniuersall church: So the Pope although he was not first called vniuersal Byshop, had and myght haue the charge of the whole church, and was the vniuersall head of the same. Thewhich obiectiō conteining (as is said) a double vntruth, our aduersaryes yet notwithstanding doe busye them selues greatly to fortifye, by sundrye testimonyes and allegations patched out of olde and auncient doctors, but speciallye out of Theodoritus, Irenæus, Ambrose, and Austen: MarginaliaIreneas 3. cap. 3 Amb. de doct. gent. lib. 2. cap 6 Aug. Epi. 162.prouing by them, that the sea of Rome hauing the preeminence and principallitie, hath beene honoured aboue all other churches. Wherupon the sayd aduersarye before minded, groundeth this consequent.

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MarginaliaArgument of the papistes.Irenæus, Ambrose, Austen, and Theodoritus affirme that the church of Rome is þ^e chief of all other churches.

Ergo, the byshop and head of that church is chief and head ouer al other bishops, & heade of al other churches.

MarginaliaAunswere.But this consequent is to be denyed, for that the excellencie of the church or place doth not alwayes argue the excellencie of the minister or bishop, nor yet necessarilye doth cause the same. MarginaliaPreemines of a church estemed after a double consideration.For in matters of the church which are spirituall, all preeminence standeth vpon spiritual and inward giftes, (spiritualia enim spirtualibus comparantur) as fayth, pietie, learning & godlye knowledge, zeale and feruencie in þ^e holy ghost, vnitie of doctrine, &c. which giftes manye tymes maye excell in a church, where the minister or byshop is inferiour to byshops or ministers of other churches. As þ^e most famous schole in a Realme hath not alwaye the moste famous scholemaister, neyther doth make him therby moste excellent in learning aboue all other. So if our aduersaries do meane by this preeminence of þ^e church of Rome, such inward gifts of doctrine, fayth, vnitie and peace of religion: then say I, the excellencie hereof doth not infer or argue the excellencie of the bishop. And thus concerning the principallitie of the church of Rome, commended at that tyme of the doctors, it may be true, & so well expounded one way. And thus doe I graunt the antecedent of this argument, and denye the consequent. MarginaliaObiection. Outward preemines belongeth to outward kingdomes not to the church of Christe.But here will our aduersaryes peraduenture replye agayne and saye, that the principallitie of the church of Rome, which is commended by the doctors, is not ment here so much by inward giftes and induments belonging to a christian church, as by outward authoritie and domination ouer other churches, wherto is to be answered. MarginaliaThe first aunswere to the obiection.Fyrst, what necessitie is there, or where dyd our papists learne, to bring into the spirituall church of Christ, this outward forme of ciuile regiment and policie? that as the Romane Emperours in tyme paste gouerned ouer all the world, so the Romaine byshop must haue hys monarchie vpon the vniuersall clergye, to make all other churches to stoupe vnder his subiection. And where thē be the words of our Sauiour: Vos autē non sic: MarginaliaNon sic sayth christ Quod sie sayth the pope.If they hold theyr affirmatiue, quod sic? Where thē is Christes negatiue, non sic, MarginaliaObiection.if they saye, there must needes be distinction of degrees in the church, and in this distinction of degrees, superioritie must necessarily be graunted for the outward discipline of the church, for directing matters, for quieting of schismes, for setting orders, for cōmensing of conuocations and councells, as neede shall require, &c? MarginaliaAunswereAgainst this superioritie we stand not, and therfore we yeld to our superiour powers, MarginaliaSuperioiti in the churche.kings, & princes our due obedience, & to our lawful gouernours vnder God of both regimentes, ecclesiasticall and temporall. MarginaliaDistinctions of degrees in the church.Also in the ecclesiasticall state, we take not awaye the distinction of ordinary degrees, such as by the scripture be appoynted, or by the primitiue church allowed. As Patriarches, or Archbishops, Bishops, Ministers, and Deacons, for of these foure we especiallye read as chiefe. MarginaliaDiuersitye of dignitye in degrees.In which foure degrees as we graunt diuersitye of office, so we admitte in þ^e same also, diuersitie of dignitie: neyther denying that which is due to eche degree, neyther yet mainteyning the ambition of any singular person. For as we geue to the minister place aboue the Deacon, to the Byshop aboue the minister, to the Archbishop aboue the Byshop: so we se no cause of inequalli-

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