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.

The exposition of the places. Deu. 4. &. 12. quoted by the Admonition.

Cap. 6. The first Diuision.

Ansvver to the Admonition. Pag. 30. Sect. 2.

TO proue that these things only are to be placed in gods Church,* 1.1 whiche God himselfe in his word commaundeth, is noted the fourth and the twelfth of Deut. Ye shall put nothing to thevvord that I commaund you, neither shall you take any thing therefrom. &c. And in the other place: VVhatsoeuer I cōmaund you take heed you do it, thou shalt put nothing thereto, nor take ought therefrom. God in the old law to his people, prescribed perfect and absolute lawes, not only morall and iudiciall, but ceremoniall also: neither was there the lest thing to be done in the Church omitted in the law. And therefore for them at that time, and during that state, it was not lawfull to adde any thing, nor to take any thing away no not in ceremonies and other ciuill lawes: now in the time of the Gospell God hath left vnto his Church expressed in his word a perfect rule of faith and manners, and sufficient to saluation, and cursed is he that shal adde any thing to it, or take any thing from it in that behalfe, for therein it is per∣fec te and absolute. But as he hath lefte the iudiciall lawe to the dis∣cretion of the magistrate, to adde there vnto or take therefrom, or al∣〈1 line〉〈1 line〉er and change the same, so that no law be made against the rule of faith and good manners expressed in the word of God. &c.

T. C. Page. 21. Sect 〈1 line〉〈1 line〉2.

Unto the places of Deuteronome, which proue that nothing ought to be done in the Church, but that which God commaundeth, and that nothing should be added or diminished. First you an∣swere that that was a precepte giuen to the Iewes for that time, whiche had all thinges euen the

least prescribed vnto them. I see it is true which is said, that one absurditie graunted, a hundred follow. For to (a) 1.2 make good, that things ought to be done besides the scripture and word of God, you are driuen to runne into part of the errour of the Manichees, which say, that the old testament perteyneth not vnto vs, nor bindeth not vs. For what is it else, than to say that these two places serued for the Iewes time, and vnder the law? for surely if these two places agree not vnto vs in tune of the Gospell, I knowe none in all the old testament, whiche do agree. And I praye you what is here saide which S. Iohn in the Apocalipse saith not, where he shutteth vp the new testa∣ment on this sort: I protest vnto euery man which heareth the prophecie of this booke, that who∣soeuer* 1.3 addeth any thing to it, the Lord shall adde vnto him the plagues whiche are written in it: And whosoeuer taketh away any thing from it, the Lorde shall take away his portion out of the booke of life, and out of the things that are written in it? whiche admonition if you say perteyneth to that booke of the Apocalipse only, yet you must remember that the same may be as truly said of any other booke of the scripture.

Io. Whitgifte.

My first answer to that place of Deuteronomie is true, neyther can you disproue* 1.4 it by any sound reason or good authoritie: for if you will haue this precept now to be vnderstanded of all the selfesame ordinances, and lawes, of the whiche, and for the which, it was at that time giuen, then must we of necessitie kéepe the ceremoniall and iudiciall precepts of the Law being at that time in force. The which thing as I suppose, no learned man will once imagine, but yet as this precepte was then gyuen to them, that they should adde nothing to the lawes of God then in force, or take any thing from them, so is it perpetuall for vs also, that we shoulde adde nothing to the law of faith and manners, which is likewise perfectly prescribed vnto vs in the booke of God.

And thus you sée how farre I am from the erroure of the Manichees, and from thin∣king that the old testament doth not apperteine vnto vs: and yet I am not so Iewish, to* 1.5 thinke that we are bound either to the ceremoniall or iudiciall law: and therefore I say that that precepte applyed vnto vs, dothe not extende any further, than to suche thinges as God hathe commauuded or forbidden vs that be Christians to do in hys word. How vniustly therefore you charge me to say, that these two places agree not vnto vs vnder the Gospell, when as I haue plainly declared how they agrée to them vnder the law, and to vs vnder the Gospell, let any man iudge.

The words in the last of the Apocal. although they be properly and namely spo∣ken of that booke, yet I am fully perswaded that they may also be affirmed of the whole testament. And I am so farre from allowing either addition or detraction, to, or from the word of God, that I vtterly cōdemne as false that which you haue setdown before in your booke Fol. 13. That many things are both commaunded and forbidden, of which there is no expresse mention in the worde, which are as necessarily to be followed or auoyded, as* 1.6 those whereof expresse mention is made.

Chap. 6. the second Diuision.

T. C. Page. 21. Sect. 3.

Then you are driuen to say, that the Iewes vnder the law, had a more certaine direction, and consequently a readier w〈1 line〉〈1 line〉y, than we haue in the time of the Gospell, of the whiche time the Pro∣phet* 1.7 saith, that then a man should not teach his neighboure, they shall be so taught of God: as if he should say, that they that liue vnder the Gospell, should be all, in comparison of that whiche were vnder the lawe doctours. And Esay saith, that in the days of the Gospell, the people shall not stand* 1.8 in the outward courts, but he will bring them into the sanctuarie, that is to say, that they should be all, for their knowledge as learned as the Leuites and priests, which only had entrance into it.

Io. Whitgifte.

In matters of ceremonies and iudicials they had moe particular rules prescribed* 1.9 vnto them, and a more certaine direction. For we haue very litle in these matters par∣ticularly written in the new testament: but the morall lawe we haue as perfect as they had, and in the law of faith, which is the law of the Gospell and the rule of salua∣tion, we do farre exceede them. Other meaning than this there cannot (with all the violence that you haue) be wrong out of my words.

Your places alleadged out of the Prophete Ieremy and Esay improue nothing that I haue spoken, for the Prophet Ieremy speaketh of the elect of God, whome he* 1.10 doth teach and illuminate not only with the outward preaching of his word, but by the maruellous operation of his spirit also. The words of the Prophet Esay (if you* 1.11 meane the 7. ver. of the. 56. Chap. for else ther is no such words there) do signify that God will gather the Gentiles and straungers into his Church, and make no distinc∣tion betwixt them and the Iewes in the time of the Gospell: but how you shoulde gather of that place that the people should be as learned as the Priests and Leuites, I can∣not coniecture. Neither truly do I know to what purpose this texte is alleadged, ex∣cept it be alittle by the way, to flatter the people and to claw them.

Chap. 6. the. 3. Diuision.

T. C. Page. 21. Sect. 4. 5.

Now if the Iewes had precepts of euery the least action, which told them precisely how they should walke: how is not their case in that poynt better than ours, which bycause we haue in many things but generall rules, are to seeke often times, what is the will of God which we should fol∣lowe? But let vs examine their lawes, and compare them with ours in the matters perteyning to the Church: for whereas the question is of the gouernmente of the Churche, it is very imperti∣nent, that you speake of the iudicialls, as though you had not yet learned, to distinguish betweene the Church and common welth.

To the ordering and gouerning of the Church, they had only the morall, and ceremoniall lawe: we haue the same morall that they had: what speciall direction therefore they inioy by the bene∣fyte of that, we haue.

Io. Whitgifte.

The Iewes as it is confessed by learned men, had their lawes more particularly* 1.12 prescribed vnto them, and especially touching Ceremonies, not onely bycause they were prone to Idolatrie, but also oftentimes in subiection to Idolatrous princes, where they had occasion offered vnto them to worship their false Gods. Therefore a learned interpreter saith, Fateor in multis ceremonijs diuinitùs mandatis fuisse occupatos, ne a∣lias appeterent. I confesse that they were occupied in many ceremonies commaunded of* 1.13 God, least they should desire other. This then was one, though not the only cause of their ceremoniall lawes: and in this respecte their case was not better, but indéede much more seruile and worse than ours, who are deliuered from that yoke of cere∣monies, and bound only to two, as Aug. Epist. 118. ad Ianuar. saithe most easily to be ob∣serued,* 1.14 and most excellent in signification, that is, the supper of the Lord and Baptisme. So that you are much deceiued if you thinke vs to be in worse case, than they were, by∣cause we haue not so many particular rules for ceremonies, as they had: for we are deliuered from the bondage of Ceremonies, as the Apostle declareth to the Galat. 5.* 1.15 and therefore M. Caluine in his booke against the Anabap. answering this reason of theirs (There is more perfection required in the Church of Christ, than there was among* 1.16 the Iewes, and therefore Christians may not vse the sword or be magistrates) saith on thys sort. Hoc quidem verum est, quod ad Ceremonias attinet. This is true as touching ceremonies, meaning that we are not now bound to so many lawes of ceremonies, but haue frée∣dome and libertie therein. I speake of accidentall ceremonies as well as of Sacra∣mentes.

You say that whereas the question is of the gouernment of the Church. &c. wherein anti∣quum obtines. For our present question is whither all things to be vsed in the Church are prescribed in the scripture? And that which I speake of the iudiciall lawe I speake it by occasion of the interpretation of these places of Deuteronomie. How∣beit I sée no such distance betwixt the Church and the common wealth, but the lawes of the one doth and oughte to perteine to the other, excepte you will do as the Papistes did, that is, seclude the ciuill magistrate altogither from medling in any ecclesiasti∣call

matter. And I am well assured that not onely the ceremoniall and morall lawe but the iudiciall also perteyned to the gouernmente of the Churche of the* 1.17 Israelites, and that these preceptes of not adding too or taking from, perteyned to that lawe also. M. Musculus in his common places. Cap. de legibus, de∣uideth the iudiciall lawe into two partes, into ecclesiasticall and ciuill: his wordes be these. VVherefore these preceptes may not vnfitly (he meaneth, iudiciall) be deui∣ded* 1.18 into two kyndes, whereof some are ecclesiasticall and other ciuill. M. Beza in lyke* 1.19 manner in his booke de haereticis a magist: puniend. saith, that the iudiciall law doth part∣ly consist in the externall manner of worshipping God, partly in the ciuill affaires of this lyfe. And M. Caluine. in his Harmo: vpon the fyue bookes of Moses, expounding this* 1.20 verse in the. 23. of Exod. Thou shalt vtterly ouerthrow them and breake in peeces their images. Calleth it a politike lawe, and yet notwithstanding an apendix to the firste precepte, and added to confirme that which he had spoken before against Idolatrie. Therefore to the ordering and gouerning of the Churche, the Iewes had not only the morall and ceremoniall, but the iudiciall law also.

Chap. 6. the fourth Diuision.

T. C. Page. 21. Sect. vlt.

We haue no ceremonies but two, the ceremonies or sacramentes of Baptisme, and of the Lords supper, and we haue as certayne a direction, to celebrate them, as they had to celebrate their ceremonies, and fewer and lesse difficulties can rise of ours, than of theirs: and we haue more playne and expresse doctrine to decide our controuersies than they had for theirs. What houre had they for their ordinarie and dayly sacrifices? was it not left to the order of the Church? what places were appoynted in their seuerall dwellings to heare the worde of God preached continu∣ally, when they came not to Ierusalem? the word was commaunded to be preached, but no men∣tion made, what manner of place they should haue: where was pulpits commaunded or chaires? and yet they had both. Where any forme of buriall in the law? and yet it is a thing perteyning to the Chnrch, that the dead be after a comely sort buried: where, any order or forme of mariage? and yet it is knowne, they had. It was (which is more) in the discretion of that Church, vpon occa∣sion of dearth, or warre, plagues, or any other common calamitie, to proclayme a fast.

Io. Whitgifte.

We haue no ceremonies which he sacraments, but two, and in them, and for al things* 1.21 perteyning to their substance, we haue as certeyne direction as they had for any of theyr sacraments. But yet is not euery circumstance to be vsed about the celebrating of them, so particularly, nor so certainely prescribed vnto vs, as was to them in theyr ceremonies, sacramentes, and sacrifices: for they had euery particular circumstance to be vsed about their sacrifices, sacramentes and ceremonies set downe vnto them, as it is euident Exod. 12. 25. 26. &c. and in Leuiticus. We are not bound to any suche prescript forme of outward ceremonies and circumstances, but haue frée libertie, not only to appoynte, but also to alter and chaunge the same, as shall be thoughte most conuenient: so that nothing be done against the word of God, and that the ge∣nerall* 1.22 rule be obserued. 1. Cor. 14. that all things be done decently and in order. All thys therefore that you speake of houre, place, and of the forme of buriall, and of mariage. &c. in∣firmeth nothing that I haue sayd, for these be circumstances not vsed in the seruice of God, but in other actions: and I speake of suche ceremonies and circumstances, as are vsed in the Church, about the seruice and worshipping of God, whiche were to the Iewes particularly prescribed (as appeareth in the places before alleadged) but be not so to vs.

Chapter. 6. the. 5. Diuision.

T. C. Page. 22. Sect. 1. 2.

I will not be long, whereas you say, that they had nothing but was determined by the law: and

we haue many things vndetermined and left to the order of the Church. I will offer for one that you shall bring that we haue left to the order of the Churche, to shewe you that they had twentie,* 1.23 which were vndecided of, by the expresse word of God. For as their ceremonies and Sacraments are multiplied aboue ours, so grew the number of those cases, which were not determined by any expresse word, and therefore I will conclude(a) 1.24 that for somuch as we haue the same 〈◊〉〈◊〉 to di∣rect vs in the seruice of God, which they had, besides that, a noble addition of the new testament, to make things more manif〈1 line〉〈1 line〉st, and to bring greater light vnto the old testament, we haue also precise direction of our religion as they had, and therefore those places of Deut. stande in as greate force now touching the gouernmente of the Church, as they did then.

And as for the iudiciall law, for as muche as there are some of them made in regard of the re∣gion where they were giuen, and of the people to whome they were giuen, the Prince and Magi∣strate keeping the substance and equitie of them (as it were the marrow) may chaunge the circum∣stances of them, as the times and places, and manners of the people shall require. But to say that any magistrate can saue the life of blasphemers, conteniptuous and stubborne Idol〈1 line〉〈1 line〉ters, murde∣rers, adulterers, incestuous persons, and such like, which God by his iudiciall law hath commaun∣ded to be put to death, I do vtterly deni〈1 line〉〈1 line〉, and am ready to proue, if that perteyned to this questi∣on. And therefore although the iudiciall lawes are permitted to the discretion of the Prince and Magistrate, yet not so generally, as you seeme to affirme, and as I haue often times said, that not only it must not be done, against the word, but according to the word, and by it.

Io. Whitgifte.

Surely if you can shew me twenty things to be done of them, in the seruice of God or discipline of the Church, left to the order of the Church, and vndetermined in the law, for one that I can shew left to the order of our Church, you can do more than any man that I know, hath either spoken or written. Musculus Lo. co. after that he hath made a parti∣cular* 1.25 recitall of the ceremoniall lawes, saithe that God did therefore appoint vnto thē such a number of Ceremonies, bicause they should not inuēt any other, seing they had Ceremonies inow wherby they might be exercised, and as it were by a certain kind of schooling might be instructed in the spirituall sense. To our discretion is left as I haue said, the most of the circumstances perteyning to both the sacraments, most of all ex∣ternall rites, ceremonies, and other things that perteyne to comelinesse and order yea and the disposition of many things also which apperteine to the externall disci∣pline, and gouernmente of the Church: which are to be varied according to time, per∣sons, and place, as shall hereafter be proued. If you be able to shewe that the same libertie was lefte vnto them, in so many thinges you shall do more than I can conceyue.

But admttte all this to be true, that you say, there can be nothing spoken more di∣rectly* 1.26 for the iustifying of my cause. For if the Israelites notwithstanding these pla∣ces of Deutero. had libertie to order things in the Church not comaunded or prescri∣bed vnto them in the word of God, then do the Authours of the Admonition vnaptly vse these places of Deuteronomie: to proue that those things only are to be vsed and pla∣ced in the Church, which God himselfe in his word hath commaunded. For if the Iewes (not∣withstanding these precepts) did lawfully vse those things that were not in the word commaunded, withoute adding to the word, or taking from it, surely we may do so in like manner. And thus haue you taken muche paynes in iustifying that cause, which y〈1 line〉〈1 line〉u would so gladly ouerthrow.

Wher you say, that we haue the same lawes to direct vs in the seruice of God, that they had,* 1.27 if you meane the same morall lawes you say truly, but nothing to the purpose: if you meane the same ceremoniall lawes (which properly are said to be lawes directing them in the seruice of God) then do you Iudaizare play the Iew. And certainely I maruell what you meane by this saying, séeing that you knowe our externall manner and kind of worshipping of God to be farre distante from theirs: and our sacramentes (though spiritually the same) yet both in number, forme, matter, obseruation, and kind of signification, much differing from them, and especially seing that their cere∣moniall law is vtterly abolished. Neyther do I well vnderstand what your meaning is when you adde, Besides that a noble addition of the newe testamente, to make things more manifest, and to bring a greater light vnto the old testament. For if you meane that the newe testamente is added to the ceremoniall lawe, that cannot be so, for it is the ende of

the Ceremoniall lawe, and dothe vtterly abrogate it. Nam 〈1 line〉〈1 line〉inis legis Christus. &c. Christe is the ende of the lawe. For as well the figures as the promises conteyned in* 1.28 the lawe and the Prophetes, are fulfilled in the newe Testament by the comming* 1.29 of Christe, as he him selfe saythe, Luke. 24. If you meane that it is added to the morall lawe, that is also vntrue, for it onely explaneth it, it addeth nothing vnto it. In déede it bringeth a great lighte to the olde Testament, bicause all thinges are there fulfilled whiche were prophe〈1 line〉〈1 line〉ied of, and prefigured in the olde Testament. M. Caluin* 1.30 Institu. Cap. 3. Sect. 9. saythe, that to thinke Christ to haue added any thing to the law is moste pernicious.

I muste craue pardon of the Reader, for making suche excursions out of the way,* 1.31 for I am compelled to followe you, whiche interlace your booke with suche by▪ mat∣ters, and those so suspicious and daungerous, that I can not safely passe them ouer with silence. And euen nowe agayne do you enter into a straunge and dangerous o∣pinion in my iudgement: for you would haue the ciuill Magistrate bounde to obserue all the Iudiciall lawes of Moses, excepte suche as were made in respect of the re〈1 line〉〈1 line〉gion where they were giuen, and of the people to whome they were giuen. Of the whiche lawes the Magi∣strate you say, may onely chaunge the circumstances, as the times, and places, and manners of the people shall require. But you vtterly deni〈1 line〉〈1 line〉, and are ready to proue, if that perteyned to th〈1 line〉〈1 line〉s question, that any Magistrate can saue the lyfe of blasphemers, contemptuous and stubbo〈1 line〉〈1 line〉ne I∣dolaters, murderers, adulterous persons, and suche like, whiche God by his Iudiciall lawe hathe commaunded to be put to death.

Howesoeuer you passe this matter ouer as impertinent to this question, yet for as* 1.32 muche as you haue héere set it downe (and I am fully persuaded that it is vntrue) I minde to touche it something, and to vtter the reasons of my persuasions. I leaue it to the consideration of those that knowe the lawes, and state of the Realne, and especi∣ally suche as haue the chiefe gouernment and care of the same, what lieth hidde vn∣der this your opinion. First, all the lawes of this land, that be contrarie to these Iu∣diciall lawes of Moses, must be abrogated: The Prince must be abridged of that pre∣rogatiue which she hath in pardoning suche as by the lawe be condemned to dye: the punishments of death for fellonie must be mitigated according to Moses law, whiche doth by other meanes punish the same, Exod. 22. To be short, al things must be trans∣formed:* 1.33 Lawyers must cast away their huge volumes, and multitude of cases, and content them selues with the bookes of Moses: we of the Cleargie would be the best Iudges, and they must require the lawe at our handes. Deutero. 17. verse. 8. And so* 1.34 while we make them beléeue that we séeke for equalitie among our selues, we séeke in déede regall dominion ouer them. Looke Deuter. 17. verse. 12. But to omit all these considerations, whiche I leaue to those to whom they do especially perteyne, I wyll shew as briefly as I can, how farre this opinion is from true diuinitie.

First, besides all those places of Scripture, whiche make generally for the abroga∣tion* 1.35 of the whole lawe: we haue especiall places for the Iudiciall lawe, and namely those where Christ maketh lawes of deuorcement for adultrie. Math. 5. and. 19. which* 1.36 were altogither néedlesse, if she that is takē in adultrie should of necessitie be stoned to death, according to y^e law of Moses. Aug. ad Pollentiū de adult. coniug. li. 2. cap. 6. 7. 8. &. 14.* 1.37 proueth by that whiche is written of Christ. Iohn. 8. touching the woman deprehen∣ded* 1.38 in adultrie, and brought vnto him by the Scribes & Pharisies: that the wife, taken in adultrie ought not to be punished with death, but suffred to liue that she mighte be reconciled to hir husbande, or at the least repent. Cyril also vpon the. 11. of Leuit. saith, that though the punishment of death was according to the law of Moses appoynted for ad∣ultrie,* 1.39 and certayne other crimes, yet among Christians there is no suche commaundement in force. Musculus in his common places, tit. de legib. speaking of the law, sayth thus:* 1.40 They aske the question whether the whole lawe be abrogated: we answere, if whole Mo∣ses gaue place to Christ, then hathe his whole lawe giuen place to the lawe of Christe. And a little after: The commaundementes of the lawe are Morall, Iudiciall, Ceremoniall. That the Ceremoniall commaundementes haue ceassed it is euident, forsomuche as the Priest∣hoode of the lawe, to the which the ceremonies were annexed is abrogated by the Priest∣hoode of Christ, according to the order of Melchizedech: and that the Iudicials also are

ceassed it dothe herein appeare, for that the whole order of gouernment of Israell, which was requisite vnto the inhabiting of the lande of promise, hath from that time ceassed, wh〈1 line〉〈1 line〉 as they beeing expelled, began to dwell amongst the Gentiles without a king, without go∣uernours, without a Priest, and without a lawe.

Hemingius in his Encber: is of the same iudgement: his words be these. There is also* 1.41 the Iudiciall law, which expired with the common wealth of Moses: so that it dothe not binde any man of necessitie, but so farre onely, as some portion of it dothe perteyne to the law of nature (as the law agaynst incestuous mariages. Leuit. 18.) and so much of it lyke∣wise, as the ciuill Magistrate shall admit for pollicie.

I omit that place of M. Caluin, which is written in his Harmonie vpō the. 5. bookes* 1.42 of Moses, where he speaking of these lawes. Exod. 23. Deut. 12. Num. 3〈1 line〉〈1 line〉. which were giuen for the breaking of Images, destroying of places where idolatrie was cōmitted &c. saith, that they were but temporall exercises, to kéepe the people in obedience. &c. And in the same booke, speaking of the. 7▪ of Deut. The grauē Images of their Gods shall* 1.43 ye burne with fire, and couet not the siluer and golde that is on them, &c. saith, Althoughe this was a politike lawe, and giuen onely to the auncient people for a time, yet hereby we may gather how detestable Idolatrie is. &c. But of all other places that is moste euident which he hathe in his Institu. Cap. 20. Sect. 13. 14. 15. and therfore I wil rehearse it more at large. Sunt qui rectè compositam rempub. negent. &c. There are certaine which denie that* 1.44 common welth to be well ordered, which omitting the politike lawes of Moses, is ruled by the common lawes of the Gentiles. The which opinion how dangerous and seditious it is,* 1.45 let other men cōsider, it is inough for me to haue declared, that it is both false & foolish. But that vsuall diuision is to be obserued, which deuideth the whole law of God deliuered by Moses, into maners, ceremonies, & iudgements, and euery part therof is diligently to be considered, that we may vnderstande what perteyneth vnto vs thereof, and what dothe not. In the meane time, let no man be troubled with this, that both the Iudicials & ceremonies did apperteyne vnto maners: for the ancient fathers, the inuentors of this diuisiō, although they were not ignorant, that these two latter parts were occupied about maners, yet (by∣cause they might be altered and abrogated without any preiudice vnto maners) they called them not morall. They called that first part properly by that name moral, without the which the true holynesse of maners, and the immutable rule of liuing could not well consist. And agayne. The law of God forbiddeth to steale: what punishment was appoynted for thefte in the pollicie of the Iewes, appeareth▪ in Exod. The moste auncient lawes of other nations* 1.46 punished theft with double: they which followed afterwarde made a difference betwixte open theft, and that which was secret: others condemned the theeues with exile & banish∣ment: others adiudged them to be whipped: and last of all, others, to be put to death. False witnesse amongst the Iewes was punished with equal payne in respect of the hurt: in other places onely with infamie: in other places with hanging. &c. All lawes ioyntly do reuenge murder with bloud, but yet with diuers kindes of death. In some places there are greeuouser paynes appoynted for adulterers, in other places those which are more easie: yet we see how they al by this diuersitie of punishment, tende to one ende, for they al with one consent, do giue sentence of punishment agaynst those offences, which are condemned by the eternall law of God: to wit, murder, theft, ad〈1 line〉〈1 line〉ltrie, false witnesse, but they agree not all in the maner of the punishment. Neyther truly is it necessarie or expedient that they shoulde agree here∣in.* 1.47 There is a countrey which should out of hande be destroyed with theeues and slaughter, if it did not with horrible example deale very sharpely with murderers. There is a〈1 line〉〈1 line〉so some time which requireth the augmentation of the sharpnesse of punishment, and some people very prone vnto some certayne sinne, except they be with great rigour kepte in awe. He is then very euill affected, and enuieth the publike commoditie, that is offended with thys diuersitie, which is most meete to reteyne the obseruatiō of the law of God. For that which some men obiect, that by this meanes iniurie is done to the lawe of God, whiles it beeing abrogated, other lawes are preferred before it, is most vaine. For other lawes are not prefer∣red before it, but allowed, not by any simple comparison in respect of Gods law, but accor∣ding to the condition of time, place, and nation: neither can that be sayde to be abrogated,* 1.48 which was neuer prescribed vnto vs, for God deliuered it by the handes of Moses, not for

all natiōs, but particularly for the Iewes. &c. M. Beza likewise in his booke de haer 〈1 line〉〈1 line〉 Magist. puniend. of this matter writeth thus: VVe acknowledge those politike lawes to be pre∣scribed,* 1.49 onely to the countrey of the Iewes: neither are we so vnskilfull that we woulde haue Moses common wealth or gouernment called backe agayne, as though it were not lawfull for euery Magistrate within his owne dominion to make lawes in ciuill matters. And a little after. The Iudiciall lawes were framed only for one nation. Therefore seeing they were neuer written for vs, they can not be sayd to be abrogated. And agayne. Onely the Israelites were bound to the Iudiciall lawes, that is, those that dwell in Iurie, bicause they were made fit for that common wealth onely. And after that he hath shewed by an ex∣ample of the lawe for theft, that that maner & kinde of punishment, did onely binde the Israelites, & that other Magistrates in their countreys for good causes maye ap∣poynt a sharper kinde of punishment for the same, he cōcludeth thus: Lex enim illa Mo∣sis* 1.50 quatenùs poenae modū praescribit, alijs gentibus ne{que} vnquā fuit posita, ne{que} nūc est propriè abro∣gata. That lawe of Moses in so muche as it prescribeth the maner of punishment, was ney∣ther* 1.51 at any time giuen to other nations, neither is it now properly abrogated. So that now they that be disposed may perceyue, howe this doctrine of yours not onely tendeth to the ouerthrowing of states of cōmon wealthes, but is contrarie also to the truth, and opinion of learned men, and those especially of whome you your selfe make greatest accompt. Therefore it is true that I haue sayde in my answere to the Admonition, that is, The Iudicial law to be left to the discretion of the Magistrate to adde to it, or to take from it, or to alter and chaunge it, as shall be thought most fit for the time, manner of the countrey, and condition of the people, as M. Caluin also very aptly noteth in the very ende of that. 15. section before rehearsed.

Chap. 6. the 5. Diuision.

Ansvvere to the Admonition. Pag. 31. Lin. 21▪

So hath he lefte authoritie vnto his Churche to make lawes, and appoynt orders & ceremonies, as shall from time to time be thought most expedient and profitable for the same, so that nothing be done contrarie to his worde, or repugnant to the same. And this authori∣tie hath the Churche vsed, euen from the Apostles time, as it is ma∣nifest, both by the scriptures. Act. 6. Act. 15. 1. Cor. 11. & other ecclesia∣sticall stories and auncient fathers, as is before by me proued.

Iohn. Whitgifte.

To this nothing is answered.

Chap. 6. the. 6. Diuision.

Ansvvere to the Admonition. Pag. 31. Sect. 1.

But to come to the wordes of Deuteronomie them selues, what is it to adde to the worde of God, or to take from it? Truely to thinke otherwise, or teache otherwise of God than he hathe in his worde reuealed: Those take from the worde, that beleeue lesse than in the worde is expressed: those adde to the worde, fyrste, whiche teache or decree any thing eyther in matters of faythe or ceremonies, contrarie to the worde. Secondly, those that make any thing necessarie vnto saluation, not conteyned in the worde. Thirdly, such as make any religion, or opiniō of merite in any thing that they themselues haue inuented besides the worde of God. Last of all they adde to the word, which forbid that for a thing of it selfe

vnlawfull, which Gods worde doth not forbid, and make that sinne which Gods word doth not make sinne. But such as truly & sincere∣ly imbrace the worde of God, and admit nothing contrarie vnto it, if in gouernment & ceremonies without any wicked & superstitious o∣pinion they appoynt or retayne such as they know not to be agaynst the worde of God, and profitable for the present state of the Church, can not truly be sayd to adde any thing to the worde of God, or take any thing from it, though the same be not expressed in the worde.

T. C. Pag. 22. Sect. 3.

After you define what it is to take from, and put to the word of God, wherin not to speake of your wonderfull * 1.52 dexteritie in defining, which can define two thinges, and those contrarie (put∣ting to, and taking fro) with one difference, which Zeno him self could neuer do, you leaue out that which Moses especially ment to comprehende, which is, not to do more, nor to do lesse than he hathe commanded. And as for your diuision, it hath as euill successe here, as in other places, for when it is a great fault in diuiding to haue either too muche or too little, you fault in bothe, for where as you say, they adde, which teache or decree. &c. Besides that you leaue out, whiche Moses mente, you forget also that, whiche your selfe had sayde, whiche had placed adding too, not onely in teaching and decreeing, but in thinking or beleeuing.

And wheras you make foure parts of your diuision, the three last are found to be all vnder the first member, which is to make things of fayth and ceremonies, contrarie to the worde, and so your diuision is not onely faultie, but no diuision at all. * 1.53 The which thing I could haue easily forgiuen you, and passed by as a thing not very commendable to trauell to shew the pouertie of those things, which do sufficiently of themselues (as it were) proclayme their owne shame: but that it grieued me to see a booke lengthened with first, seconde, thirde, last, as though euery one of them conteyned some notable newe matter, which needed an Oyes before it, to stirre vp the attention of the reader, when there is nothing but a many of words without matter, as it were a sort of fayre emptie apo∣thecaries boxes, without any stuffe in them. And for that you are so harde with other men for their Logike, I will desire the reader to pardon me, if I pursue these things more narrowlier than some peraduenture will like of, or I my selfe delight in. And so for any definition or diuision that I can perceiue, it standeth fast, that nothing is to be done in the Church of God, but by his cōmandement and word directing the s〈1 line〉〈1 line〉me. It is true in deede, if they be not agaynst the worde of God, and pro∣fitable for the Churche, they are to be receyued, as those things which God by the Churche dothe commaunde, and as grounded of the worde of God. But there is the question, and therefore you taking this as a thing graunted alwayes, do alwayes fall into that whiche you charge other with, of the failacion of Petitio principij.

Io. Whitgifte.

There is neither definition nor diuision here that can please you: but what remedy? when you iestes be vttered, and you a little sported your selfe, & the matter commeth to trial, there appeareth very slēder corrections: I haue after my rude & simple maner declared what it is to adde to the word of God, or to take from it, and haue* 1.54 not sought for any exacte definition. But yet (by your leaue) two contraries may be defi∣ned by one generall difference, when we talke of those things which be common to them bothe, and do not séeke to separate them from among them selues, but from all other thinges, that be not of the same kinde. So is vertue and vyce, by this difference sensìm acquiri, & sensìm amitti, separated from al other that be not sub habitu: As Homo and brutum by this difference sensibile, be separated from all other creatures that be not vnder Animal. It is a common rule, that the definition of that whiche is called genus, doth agrée to euery part & member vnder it, which we call species, be they con∣trarie, repugnant, or otherwise disagréeing the one from the other, howsoeuer. Ther∣fore declaring generally what it is to adde to the worde, or to take from the worde, I say it is to thinke otherwise, or to teache otherwise of God, than he hath in his worde reuealed. Whiche in genere dothe aptly ex∣pounde them bothe. For as well he that addeth to the worde, as he that taketh from the worde, doth thinke or teach of God otherwise than he hath in his worde reuealed. So you sée that a man of small dexteritie, in defining may do that, whiche you thought Zeno himselfe could not performe.

But what néeded all this pastime of yours? do I not immediatly after seuerally de∣clare both what it is to adde to the worde, & what also to take from it? are you able to proue that the expositions whiche I set downe be not true? can you better

them? Will you still more and more declare your quarell to be rather agaynst the person, than the cause? You saye I leaue oute that whiche Moyses especially mente to comprehende, which is, not to doe more, nor to doe lesse than hee hathe commaunded. Surely if you were disposed to deale modestly and sincerely as it behoueth you in so weigh∣tie a matter, you woulde not thus wittingly and willingly séeke occasion of qua∣relling: whether that whiche you saye is lefte oute, muste not of recessitie be in∣cluded in those words that I haue spoken of adding to the worde, and taking from it, or no, I leaue to the indifferent reader to consider.

Touching my diuision, I say as I did of the definition. I am not curious in diui∣ding, but I playnely and after my rude manner tell howe many wayes a man may adde to the worde of God. Neyther dothe he alwayes diuide, that sheweth howe ma∣ny wayes a thing maye be done, and yet is there nothing lefte oute necessarie to be expressed. For this that you speake of thinking and beleeuing, is included in the third kinde of adding to the worde. The three laste kyndes are not founde to be vnder the fyrst▪ for it is not all one to teache or decree any thing contrarie to the worde: to make anye thyng necessarie to saluation not contayned in the worde: to put any religion or opinion of merite in any thing that men them selues haue inuented besides the worde: and to forbyd that as vnlawfull which God doth not forbid.

In the firste kinde is inuocation of Sainctes, worshipping of Images. &c. whiche be directly contrarie to the expresse worde of God. In the seconde is that decrée of Pope Boniface, whiche maketh it necessarie to saluation to be subiecte to the By∣shop of Rome, and suche lyke, whereof there is no mention in the Scriptures. In the thirde kinde are all outwarde Ceremonies inuented by man, wherein any opinion of worshipping or merite is put: as holy breade, holy water, and o∣ther Ceremonies of that sorte. In the laste parte is the decrée of Pope Nicho∣las, Dist. 22. omnes, where it is decréed, that he whiche infringeth the priuiledges of the Churche of Rome, is an heretike. And in this sorte doe those adde also to the worde, which condemne the vse of things indifferent as vnlawful, for in so doing they make that sinne, which the word of God dothe not make sinne.

Agayne that there is a great difference in the partes of my diuision, and that they are not confounded, you might haue perceyued if it hadde pleased you with bet∣ter aduyse to haue weighed them: for things may be decréed contrarie to the worde, and yet not made necessarie vnto saluation. Things may be made as necessarie to saluation, which of them selues are not contrarie to the word, and yet not conteyned in the worde: Men may haue an opinion of Religion and merite in suche thinges as they thinke not to be of necessitie to saluation. To be shorte, men may make that sinne, whych the worde of God maketh not sinne, as all those doe whiche forbid the vse of indifferent things, and make the same vnlawfull as I haue sayde before. You sée nowe that there is no one parte of this diuision (as you call it) which dothe not in∣clude something not conteyned in the other partes: and therfore all those vnséemely and immodest tauntes and words mighte haue bin forborne.

I aske no forgiuenesse of you for any thing that I haue wrytten: But I beséeche God forgyue you your outrageous contemptes, and vnchristian floutes and iestes, where with your booke is more pestered, than any of Hardinges is, where he she∣weth him selfe moste scurrilous. But I will omit them all, and onely desire the Reader to consider of what spirite they come, and in bothe our writings to respecte the matter, not the person.

Touching the exposition of the places of Deut. let the learned Reader compare it with the expositions of the learned Interpreters, and then iudge of my vnskilfull* 1.55 diuiding and defyning.

Here now I wold gladly know what T. C. hath proued agaynst the thing y^t I haue here writtē, or how he hath iustified y^e propositiō of y^e Admonition which I haue refel∣led: for the sūme of al is this. The authors of the Admonitiō say, that those things onely

are to be placed in the Churche, which God him selfe in his worde commaundeth. This I con∣fesse to be true in matters of saluation and damnation. But I saye it is vn∣true in matters of ceremonies, rites, orders, discipline, and kinde of go∣uernmente: which béeing externall matters, and alterable, are to be altered and chaūged, appoynted and abrogated, according to time, place, and person, so that no∣thing be done agaynst the worde of God. And T. C. confesseth page. 15. that* 1.56 certayne things are lefte to the order of the Churche, bicause they are of that nature, which are va∣ried by tymes, places, persons, and other circumstances, and so could not at once be set downe and established for euer, and yet so lefte to the order of the Churche, as that it doe nothing agaynst the rules aforesayde. The same dothe he affirme in effecte in this place. Nowe I pray you tell me, what difference is there in our wordes? he saythe: that certayne thinges are lefte to the order of the Churche. &c. so that nothing bee done agaynst the rules aforesayde: And I saye, that the Church hath authoritie to appoynt orders, rites, ceremonies. &c. so that nothing be done agaynst the worde of God. In déede he goeth muche further in this matter than I doe, for where I saye, The Scripture expresseth all things necessarie to saluation, he affirmeth, that many things are bothe commaunded and forbidden. &c. as I haue before noted, and is to* 1.57 be séene page. 13. of his booke.

But to ende this matter, I haue iustified my assertion by the scriptures. 1. Cor. 14. Act. 6. and. 15. 1. Cor. 11. Also by the testimonies of Iustinus Martyr, Irenaeus, Tertul∣lian, Cyprian, Ambrose, Basill, Augustine, &c. Likewise by the practises of Councels, the reporte of Historiographers, as Socrates and Sozomenus. Finally by the iudge∣ment of late writers, M. Caluin and Bucer. Now will I also adde a fewe wordes for the further confirmation of the same, and so ende this question.

Notes

• * 1.1

  The places in the. 4. and. 12. o〈1 line〉〈1 line〉 Deutero. expounded.
• (a) 1.2

  A 〈◊〉〈◊〉 per∣uerting of ma ni〈1 line〉〈1 line〉ell and playn〈1 line〉〈1 line〉 words.
• * 1.3

  Apoca. 22.
• * 1.4

  The first an∣swer iustifyed
• * 1.5

  How farre that precept in Deut. is extended.
• * 1.6

  Fol. 13. Sect. 2.
• * 1.7

  Iet. 31. v. 34
• * 1.8

  Isay. 56.
• * 1.9

  Wherein the Jewes had a more certaine direction than we.
• * 1.10

  Ierem. 3.
• * 1.11

  Esay. 56.
• * 1.12

  Why the Iewes had their ceremo∣nies particu∣larly prescribed
• * 1.13

  Cal. in barmo. in pentateuc.
• * 1.14

  Aug. epist. 118
• * 1.15

  Galat. 5.
• * 1.16

  Cal. adue. ana.
• * 1.17

  The iudiciall law perteyned to the gouern∣ment of the Church.
• * 1.18

  Muscul.
• * 1.19

  Beza.
• * 1.20

  Caluine.
• * 1.21

  How we haue but two Ce∣remonies.
• * 1.22

  1. Cor. 14.
• * 1.23

  A large offer but not so soone per formed.
• (a) 1.24

  Marke these words.
• * 1.25

  Musc. loc. com. tit. de. legib.
• * 1.26

  The assertion of T. C. di∣rectly 〈1 line〉〈1 line〉∣eth the An∣swere.
• * 1.27

  The assertion of T. C. ten∣deth to Iu∣daisme.
• * 1.28

  Rom. 10.
• * 1.29

  Luke. 24.
• * 1.30

  Caluin. inst.
• * 1.31

  Whether the Magistrate be bounde to obserue the Iudiciall law of Moses.
• * 1.32

  The 〈◊◊〉〈◊◊〉 with the asser tion of T. C.
• * 1.33

  Exod. 22.
• * 1.34

  Deut. 17.
• * 1.35

  The Iudici∣all lawe abro∣gat〈1 line〉〈1 line〉.
• * 1.36

  Mat. 5. &. 19.
• * 1.37

  Augustine.
• * 1.38

  Iohn. 8.
• * 1.39

  Cyrill.
• * 1.40

  Muscul.
• * 1.41

  Hemingius.
• * 1.42

  Caluin.
• * 1.43

  Deut. 7.
• * 1.44

  Caluinus.
• * 1.45

  ☞
• * 1.46

  Exod. 22.
• * 1.47

  ☞
• * 1.48

  ☞
• * 1.49

  Beza.
• * 1.50

  Idem.
• * 1.51

  ☜
• * 1.52

  There is no great dexteritie required to per∣forme this.
• * 1.53

  All this is spo∣ken in contempt of the person, not in defense of the cause.
• * 1.54

  Two contra∣ties may be defined with one differēce.
• * 1.55

  The Replier hath spēt ma∣ny wordes in confuting that which he him selfe cōfesseth.
• * 1.56

  Pag. 15. Sect. 5.
• * 1.57

  Pag. 13. Sect. 2.