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.

T. C. Page. 16. Sect. 3. &. Page. 17. Sect. 1. 2.

Here are broughte in Iustin Martyr, Ireneus, Tertullian, Cyprian, and Councells as (a) 1.1 dumbe persons in the stage only to make a shew, and so they go out of the stage without saying any thing. And if they had had any thing to say in this cause for these matters in controuersie, there is no doubt but M. Doctor would haue made them speake. For when he placeth the greatest strēgth of his cause in antiquitie, he would not haue passed by Iustin, Ireneus, Tertullian, Cyprian, being so auncient, and taken Augustine which was a great time after them. And if the godly councels could haue helped here, it is small wisedome to take Augustine, and leaue them. For I thinke he might haue learned that amongst the authorities of men, the credite of many be better than of one: and that this is a generall rule, that as the iudgement of some notable personage is looked vnto in a matter that is debated, more than theirs of the common sort, so the iudgement of a counsell, where many learned men be gathered togither carieth more likelihoode of truth with it, than the iudge∣ment of one man, although it be but a prouinciall counsell, much more than if it be generall, & ther∣fore you do your cause greate iniurie, if you could alleadge them, and do not. This is once to bee obserued of the reader throughout your whole booke, that you haue well prouided that you should not be taken in the trip, for misaledging the scriptures, for that vnlesse it be in (b) 1.2 one or two points we heare continually (in stead of Esay, and Ierenty. S. Paule, and S. Peter, and the rest of the* 1.3 Prophets and Apostles, S. Augustine, and S. Ambrose 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Dionisius Areopagita, Clement. &c. And therefore I cannot tell with what face we can call the Papistes from their antiquitie, councels and fathers to the triall of the scriptures, which in the controuersies which rise amongst ourselues, flie so far from them, that it wanteth not much, that they are not ba∣nished of your part, from the deciding of all these controuersies.

And if this be a sufficient proofe of things to say (c) 1.4 such a doctor said so, suche a councell de∣creede so, there is almost nothing so true but I can impugne, nothing so false, but I can make true: And well assured I am, that by their meanes, the principall groundes of our faythe maye be shaken.

And therefore bycause you haue (d) 1.5 no proofein the word of God, we comfort ourselues, assu∣red, that for so much as the foundations of the Archbyshop, and Lordship of Byshops and of o∣ther things, whiche are in question be not in heauen, that they will fall and come to the grounde, from whence they were taken. Now it is knowne they are from beneath and of the earth, and that they are of men and not of God.

Io. Whitgifte.

Here are many words which might well haue bin spared, but that you are desi∣rous* 1.6 to haue your modest speaches knowne to the world. In the. 25. page I haue told you where some of these dumbe persons speake their partes, but you are blinde when you should sée, and deafe when you should heare that which you would not gladly sée or here. I told you there, that Iustinus Martyr speaketh of this matter in his second Apologie, and in his booke of questions, and that Tertullian speaketh of the same in his booke de corona militis. It hathe pleased you in that whiche followeth to* 1.7 reproue me for translating into my booke other mens opinions, and authorities, and here though I haue quoted the places where you may find them, yet is it also your pleasure to spende your gibing and iesting eloquence vppon me for not translating

them. Well I will deceyue your expectation, and make them speake. Iustinus Martyr in his second Apology sayth that they vsed in baptising to call vpon the name of God for suche as were baptised, and after baptisme to carrie hym that was baptised* 1.8 to the place, where the brethren be gathered togyther, to praye bothe for themselues, and for hym also that is baptised, and in the ende of their prayers that they salute one another with a kisse. Likewise he there saythe, that when they celebrated the* 1.9 Lordes supper, there was vsed certaine prayers, and thankesgyuing to the whiche the people sayde Amen. Also that the Deacons did gyue to the people the bread and the cuppe, and carrie them lykewise to suche as were absent. In his booke of questi∣ons,* 1.10 he sheweth howe that singing was vsed in the Churche, and commendeth it, and that they vsed not to kneele at prayers on the Sunday, in token of the resurrecti∣on. Dyuers other suche ceremonies and orders dothe he recite, vsed in hys tyme, not prescribed by the worde of God, but appoynted by the Church, whereof some now be abrogated, bycause they be not so fitte for this time, as they were for that time.

Irenaeus speaketh very playnelye in that Epistle whyche he writte to* 1.11 Uictor Byshoppe of Rome, whereof also Eusebius maketh mention lib. 5. cap. 25. &. 26. In that Epistle he declareth the diuersitie of diuers Churches for the daye of Easter, the tyme of fasting, and such like: whiche plainely argueth that the scripture hath not determined all things, but left muche to the disposition of the Church.

Tertullian in his booke aduersus Praxean. saythe that the Churche then vsed tern〈1 line〉〈1 line〉* 1.12 mersione in baptismo, thirst dipping in baptisme. And in his booke de corona militis, although he recite some thinges whiche in tyme grew to be superstitious, yet dothe he there playnely declare, what his opinion is in this matter, he reciteth diuers customs of the Churche then vsed, whereof there is no mention in the scriptures: he decla∣reth that those whiche were to be baptised, must firste professe that they renounced the Deuill, his pomp, and his Angels, and that then they were thrice dipt in the water, ampli∣us aliquid respondentes quam dominus in Euangelio determinauit: answering somewhat more than the Lorde hath determined in the gospell. Likewise he sheweth, that the sa∣crament of the supper, which the Lord celebrated at supper, and commaunded to all, was then celebrated in the morning, and ministred only by those that be the chiefe. And in the end he sayth barum & aliarum buiusmodi disciplinarum si legem expostules scripturarum, nullam inuenies. &c. of these and such like orders, if thou shouldest require a law out of the scriptures, thou shalt finde none, and a litle after he addeth, Annon putas omni fideli licere concipere & constituere duntaxat quod Deo congruat, quod disciplinae conducat, quod Sa∣luti proficiat, dicente domino? Cur autem non & a vobis ipsis quod iustum est iudicatis? doest thou not thinke that it is lawfull for euery faithfull man, to conceiue and appoynte at the least that which agreeth to God, whiche is conuenient for discipline, whiche is profi∣table vnto saluation, seeing the Lord sayth, why do you not of your selues iudge that that is right? And in his booke De virginibus Veland. He hath these manifest words. Regula* 1.13 quidem fidei vna omninò est, sola immobilis & irreformabilis, credendi scilicet in Deum, vni∣cum* 1.14 omnipotentem. &c. Hac lege fidei manente, caetera iam disciplinae & conuersationis admit∣tunt nouitatem correctionis, operante scilicet & proficiente vsque in fiuem gratia Dei. There is only one rule of faith, which alone is immoueable, and not to be altered, to witte, to be∣leeue in one God the omnipotent creator of the worlde and in his sonne Iesus Christe borne of the Virgine Mary, crucifyed vnder Pontius Pilate, risen the thirde day from the dead, receyued into Heauen, sitting nowe at the righte hande of the father, and shall come to iudge the quicke and the dead, by resurrection of the fleshe: this lawe of faithe remayning, the other thynges of disciplyne, and trade of lyfe, do admitte alteration of amendmente, the grace of GOD woorking and profiting too the ende.

Cyprian Lib. 10. Epist. 12. mentioneth certaine rites about Baptisme, no where spo∣ken of in the Scriptures: and Lib. 4. Epist. 6. he sheweth it to haue bene the maner of the Church then, to receiue the Communion euery day, which the Scripture doth not commaunde.* 1.15

Thus you sée that these Doctors be not dumbe, but can speake sufficiently in that matter for the which they are alleaged. And leaste you should cauill bycause I saye that others also be of the same Iudgement, recyting onely Saynte Augustyne, I haue caused Ambrose, Ierome, and Basill to beare wytnesse in the same matter. The wordes of Ambrose be these, After that Churches were appoynted in euery place,* 1.16 and offices ordayned, the matter beganne otherwyse to be ordered. &c. And after that he had declared the difference betwixte the Apostolicall Churche, and the Churche in hys tyme touchyng Ceremonyes and gouernmente he concludeth thus. Therefore* 1.17 doe not the writyngs of the Apostles in all respectes agree, wyth the order which is now in the Churche, bycause these were written in the firste beginnings. Ierome writing ad* 1.18 Lucinium, and answering hys questions touchyng fastyng on the Sabboth daye, and dayly receyuyng the Communion, sayth on this sorte, sed ego illud te breuiter admo∣nendum puto, traditiones ecclesiasticas (presertim quae fidei non officiant) ita obseruandas, vt à maioribus traditae sunt. Nec aliorum consuetudinem, aliorum contrario modo subuerti. But this thyng I thinke meete briefely to admonishe thee of, that the Ecclesiasticall traditions (namely suche as doe not hynder faythe) are so to be obserued as they are delyuered of oure elders, neyther is the custome of one to be ouerthrowne with the contrarie cus∣tome of others.

Basill in hys. 63. Epistle written to the Ministers of Neocaesaria, recyteth the man∣ners* 1.19 and Customes aboute publike prayers and singing of Psalmes then vsed in the Churche, and there playnely declareth what hys iudgemente is touchyng thys question. I omit that whyche he speaketh of this matter in his booke de sancto spiri∣tu,* 1.20 where althoughe he gyueth too muche authoritie to vnwritten traditions, yet dothe it there appeare, that many thyngs were then vsed in the Church of Christ, whyche were not expressed in the worde of God. I myghte here alleage Socrates, who* 1.21 in his sifte Booke and. 22. Chapter of hys ecclesiasticall historie handleth this matter at large: and speakyng of Easter he saythe, The Apostle and the Gospell doe in no place laye a bonde of seruitude vpon them, whyche come to the preaching, But men them selues haue euery one, according as they thoughte meete, in theyr countryes cele∣brated of custome the feast of Easter, and other feastes for the resting from laboure, and the remembrance of the healthfull passion. &c. and in the same Chapter: No Religion obserueth the same rytes, althoughe it embrace the same doctrine of them, for they doe differ among themselues in rytes, whiche are of the same fayth. And so he procéedeth in declaryng the varietie of Ceremonyes and other obseruances and rytes in the Chur∣ches, whereby it is manyfest that (by hys Indgement) many things are committed to the disposition of the Churche, whyche are not expressed in the worde of God. And that the Churche hathe vsed thys libertie from tyme to tyme, to the same ef∣fecte speaketh Sozome. Lib. 7. Cap. 19. They (he meaneth Policarpus and Victor) thought* 1.22 it follye, (and not wythoute cause) to be separated one from another for Ceremonyes or Customes, whyche dyd agree in the principall poyntes of Religion, for you can not fynde the same rytes, and altogether lyke in all Churches, no thoughe they doe agree together. I myghte pester thys Booke (and that you knowe well enoughe) wyth the iudgement of all the auncient Fathers, that haue any occasion to speake of this mat∣ter, but these maye suffice to declare that I haue not vainely vsed their names, for mutes on the stage.

Touchyng Councels, I maruayle you wyll make any doubte of them, wher∣vnto* 1.23 tende the moste of theyr Canons, in matters of Ceremonyes, and gouern∣mente of the Churche, but to teache that the Scriptures haue not expressed all thyngs concernyng the same, bnt lefte them to the order and appoyntment of the Churche? I praye you where shall you fynde in the Scripture the. 13. Canon

Ancyrani: Conci. de vicarijs Episcoporum & eorum potestate? or the. 15. non debere pr〈1 line〉〈1 line〉sbyteros* 1.24 ecclesiastica iura vendere: and diuerse others in the same Councell? or the. 11. Canon Con∣cil.* 1.25 Neocaesari. of the certayne age of hym that ought to be minister? or the. 1. Canon Con∣cil Nicaeni: of Enuches? the fourth of ordering Byshoppes? the sixte of Metropoli∣tans? the seuenth of the Byshop of Ierusalem? the twentith of standyng in the tyme of Prayer? or the. 7. Canon Concil. Gangren or the. 18. or. 20. or y^e. 11. 15. 18. 19. &c. Concil. Are∣latens.* 1.26 But what shoulde I trouble the reader wyth suche particular rehearsals, of so manye Councels, whiche haue made suche a number of Canons concernyng suche matters, as muste be ordered in the Churche, whereof the Scripture hath parti∣cularly determyned nothyng? is it not therefore manyfest that Councels both gene∣rall and prouinciall, by their actes declare, that touchyng Cer〈1 line〉〈1 line〉monyes, discipline, and gouernment of the Churche, many things are lefte to the discretion of the Church, whiche be not expressed in the Scriptures?

And whereas you charge me for not alleaging of Scriptures, if I woulde* 1.27 wythoute discretion cyte places, nothyng pertayning to the purpose, as you hy∣therto haue done, I coulde vse a number: but I had rather haue one texte to my purpose, than a hundred wroong and wrested as yours be. Howebeit, there is no cause why you shoulde as yet complayne, for hitherto I haue alleaged moe than you haue answered. To the. 1. Cor. 14. (as yet vnanswered) I maye ioyne that which the* 1.28 Apostle sayth. 1. Cor. 11. Quemadmodùm tradidi vobis instituta tenetis. You keepe the or∣dinances as I delyuered them to you. The whych wordes Maister Caluine expoundyng sayth on thys sorte, I doe not denye but that there were some traditions of the Apostles* 1.29 not written, but I doe not graunt them to haue beene taken as partes of doctrine, or necessarie vnto saluation. VVhat then? euen suche as dyd pertayne to order and pollicie. For vve knovve that euerie Churche hathe libertie to ordayne and appoint suche a forme of gouernment, as is apte and profitable for it, bycause the Lorde therein hath prescribed no certainetie. So Paule the firste founder of the Church of Corinthe, dyd also frame it, wyth honest and godly institutions, that all things might there be done decently▪ and in order. And that also which is in the end of the Chapter: Other things wyll I set in order when I come. Wherevpon the same Mai∣ster* 1.30 Caluine sayth, But let suche toyes passe, seyng that it is certaine that Paule speaketh but of externall comelynesse, the vvhiche as it is put in the libertie of the Churche, so it is to be appoynted accordyng to the tyme, places, and persons.

In déede I glory not in wordes so muche of the Scriptures as yeu dee, but I truste that I haue as sure grounde there for anye thyng that I haue affyrmed, as you haue, and muche more, else woulde I be sorye. It is not beasting of the Scriptures in wordes, and falsely applying of them, that can cary away the matter with those that be learned and wyse, you knowe what Maister Caluine saythe of the Anabaptists in hys Booke written against them, Quià verò nulla specie illustriore seduci possunt miseri* 1.31 Christiani. &c. But bicause the wofull Christians, whiche with a zeale doe followe God, can not by any other more notable shewe be seduced, than when the worde of God is pre∣tended: the Anabaptistes (agaynst whome we write) haue that euermore in their mouthe, and alwayes talke of it. And yet in lawfull matters, not expressed in the Scriptures, I knowe not to whome we shoulde resorte to knowe the vse and antiquitie of them, but to the Councels, stories, and doctors.

Notes

• (a) 1.1

  Wilfull igno∣rance, for you know very well that euery one of them greatly fauoureth this cause.
• (b) 1.2

  Moe scrip∣tures than you, and something better applyed.
• * 1.3

  And as we say in our tonge, 〈1 line〉〈1 line〉ettles amōg roses.
• (c) 1.4

  A better proofe, than to say, I say so, as you commonly vse to do.
• (d) 1.5

  Petitio prin∣cipij.
• * 1.6

  Sect. 1.
• * 1.7

  Neyther dumbe nor speaking per∣sons cā please T. C.
• * 1.8

  Iustin. Apo. 2.
• * 1.9

  Ibidem.
• * 1.10

  Iustin. lib. quae.
• * 1.11

  Irenaeus.
• * 1.12

  Tertul. Idem.
• * 1.13

  Idem.
• * 1.14

  ☞
• * 1.15

  Cyprian. Idem.
• * 1.16

  Ambrose in 〈1 line〉〈1 line〉. Ephe.
• * 1.17

  ☜
• * 1.18

  Ierome.
• * 1.19

  Basill.
• * 1.20

  Idem.
• * 1.21

  Socrates.
• * 1.22

  Sozome.
• * 1.23

  Councels of things indiffe∣rent.
• * 1.24

  Ancyranum.
• * 1.25

  Nencaes. Nicaenum.
• * 1.26

  Gangrense. Arelatens.
• * 1.27

  Scriptures of things indiffe∣rent.
• * 1.28

  1. Cor. 14. 1. Cor. 11. 2.
• * 1.29

  Caluine.
• * 1.30

  1. Cor. 11. 34. Caluine.
• * 1.31

  Caluin aduer∣sus Anabap. Why the A∣nabaptists al∣wayes preten∣ded the worde of God.