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. 7. Chapter.

Zuinglius in his booke de baptis. after that he had declared howe the Scripture con∣tayneth* 1.1 all thinges necessarie vnto saluation, he sheweth, That in externall things and matters of ceremonies, many things are to be vsed in the Churche, whiche be not contay∣ned in the Scriptures. And speaking of this place. Philip. 3. (If any think otherwise, God will also reueale the same vnto you: neuerthelesse, in that wherevnto we are come, let vs proceede by one rule, or agree among our selues) saythe, That the Apostle there spea∣keth of nothing else, than of externall ceremonies and rites, the vse and administration whereof, the same Apostle in that place affyrmeth, to be in our vvill and povver, so that vve doe nothing repugnant to the commaundement of God. Neyther trouble the publyke peace (whereof we oughte to haue especiall regarde) for externall thinges. These be the very wordes of Zuinglius, in the which there is first to be no∣ted, the interpretation of the words of the Apostle, Philip. 3. Secondly, that he vseth* 1.2 this exception, So that we doe nothing repugnant to the commaundement of God, which T. C. so muche misliketh. The same Zuinglius in the same booke, verifieth in playne wordes that whiche I before haue, touching a negatiue argument from the authoritie of the Scriptures.

Peter Martyr vpon the. 1. Corinth. 1. wryteth, That there be three kindes of traditi∣ons,* 1.3 one expressed in the Scriptures: an other playne repugnant to the worde of God: The thirde neither contrarie to the worde of God, nor yet necessarily ioyned to the same: in the vvhich vve muste obey the Churche, These three cautions beeing ob∣serued: First, that they be not obtruded as worship of God, or peculiar holynesse, but as pertayning to order, and the ciuill commoditie of the Churche, and to comelynesse in di∣uine actions: for all thinges be sufficiently contayned in Scriptures that pertayne to the worshipping of God, and holynesse. Secondly, that they be not counted so necessarie, but that they may be altered, if time require. Let the Churche keepe hir interest and

authoritie in these indifferent things, to appoynt vvhat shall be thoughte most necessarie and meete to edifying. Last of all, that the people of God be not burdened with to great a multitude of them. Thus farre Martyr.

Gualter in his preface to the first Epistle to the Corinth. after that he hath declared* 1.4 the diuersitie of rites vsed in diuerse Churches, concludeth on this sort. VVherefore S. Augustine writing to Ianuarius, after that he had layde forth diuerse ceremonyes of Chur∣ches obserued in his time, dyd very well thinke that this shoulde be the most safe rule vn∣to Christian men, if they did frame them selues, vnto those Churches, wherevnto they should come, in those things which might be done without any preiudice vnto fayth and godlynesse, his wordes are these: There is in these things (meaning customes and rytes) no better rule or instruction for a graue and wise Christian, than that he do after that man∣ner the which he seeth vsed of the Church vnto the which he shall peraduenture come. &c. The which moderation if all men woulde vse at this day, there would be lesse contention in the Church, neither shoulde Christian libertie be abridged by the superstitious traditi∣ons of men. But why doe they condemne whole Churches, for indifferent things, whiche if they woulde obey S. Paule, ought to apply them selues to the weakenesse of euery one.

Beza in an Epistle of his, prefixed before the confession of the Churches in Heluetia* 1.5 sayth, That all rytes and ceremonyes are not to be receiued without exception, which the Apostolike Church it selfe hath vsed, eyther as profitable or necessarie for their tymes: and in his booke called confessio Christ. fidei. cap. 5. he writeth That one cause of Councels and* 1.6 Synodes was, to make rules of ecclesiasticall discipline, and to appoint the gouern∣ment of the Church, according to the diuersitie of time, place and persons: For it is necessarie that in the house of the Lorde all things shoulde be done in order: of the vvhich order there is one generall reason in the vvorde of God 1. Cor. 14. But not one and the same forme, agreeing to all circum∣stances. And againe in the same Chapter he sayth, The rules or canons (of rytes and* 1.7 orders in the Church) haue respect to comelynesse in externall things, and therefore they be neither generall for the most parte, nor perpetuall: for that which is profitable in some place, in other some places would rather hurt: and moreouer the diuerse respectes of the time are such, that the same thing which for good considerations was ordained, must of ne∣cessitie sometime be abrogated: whereof it comes to passe, that there is not onely so great varietie in the olde canons, but contrarietie also. Againe in the same Chapter. VVe must* 1.8 not alwayes looke what the Apostles did in politia ecclesiastica, in the gouernmente of the Church, seyng there be most diuerse circumstances, and therfore absque 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 without* 1.9 preposterous zeale, all things can not in all places and times be reduced to one, and the same forme. &c.

In the confessiō of the Churches in Heluetia. &c. it is thus written: Men shall easily* 1.10 gather this also, that we doe not by any wicked schisme, seuer or cut off oure selues, from Christes holy Churches of Germanie, Fraunce, England, and other Christian nations, but that we well agree with all and euery one of them, in the truth of Christe, which here we haue acknowledged. For albeit there is some varietie in diuerse Churches, aboute the vtte∣ring and setting forth of their doctrine, and aboute rytes and ceremonyes, which they re∣ceiue as a meane to edifie their Churches, yet that varietie neuer semed to minister cause of dissention and schisme in the Church: for in such matters the Churches of Christ haue alvvayes vsed their libertie, as we may reade in the Ecclesiasticall history.

I omit here the confession of the Church of VVirtenberge, and the testimonyes of sundry other notable learned men. I knowe no learned writer, that doth denye the Church to haue authoritie in appoynting rytes, ceremonyes, discipline, and kinde of gouernment according to the place, time, persons, and other circumstances, thoughe the same be not expressed in the word of God, so that it doe nothing repugnante to the same.

But what néede I labour so much in a matter confessed by him, that would séeme to ouerthrowe it: for if the Iewes had twentie things left to their order in the Churche for our* 1.11

one (as T. C. hath affirmed) and yet this commaundement not broken Deu. 4. &. 12. Ni∣hil addes verbo. &c then may the Church of Christ vse hir libertie in like maner, wyth∣out any breache of the same. Wherefore to conclude. I nowe referre it to the iudge∣ment of the Reader, whether if be true or not, that I haue affyrmed against the Au∣thors of the Admonition: to wit that those things onely are not to be brought in, or vsed in the Church, which the Lord himselfe in his word hath commaunded, but that of necessitie in exter∣nall things, and outward gouernment, the Churche hath authoritie to determine ac∣cording to time, place, person. &c. though the same be not commaunded or expressed in Scripture, so that it be not repugnant to the word.

Ansvvere to the Admonition. Pag. 32. Sect. 1. 2. &. Pag. 33. Sect. 1.

The other places noted in this margent, as Psal. 37. Rom. 12. 1. Cor.* 1.12 2. and the rest are not alleaged to proue any thing in cōtrouersie, but onely withoute iudgement placed in the margent to make a shewe: how aptly they be applyed I leaue to the consideration of the dili∣gent Reader.

This one thing I can not but maruell at, that these fellowes so please themselues in the platforme of their Church, and attribute so much thervnto, that they exhorte, nay rather charge the courte of Parliament, with perfecte hatred to detest the present state of the Churche, & with singular loue to embrace that which they prescribe in this Booke: and to moue them rather to this perfect hatred of vs, and singular loue of themselues, they vse the authoritie of the. 31. and 139. Psalme. In the one, Dauid sayth that he hath hated them that gyue themselues to deceitfull vanities, bicause he trusteth in the Lorde. In the o∣ther speaking of the contemners of God, of wicked and bloudie men,* 1.13 and of such as blaspheme God, and be his enemyes, he sayth, I hate them vvith an vnfained hatred. &c.

As thoughe all suche as like or alowe of the presente state of the Churche of this Realme of England, gaue them selues to deceitfull vanities, were contemners of God, wicked and bloudy men, blasphe∣mers of God, and his enimyes. I will not aggrauate this blasphe∣mie of theirs: let Prince, Nobles, and all other louers of God & his worde, consider diligently this spirite, and in time preuent the bur∣ning malice of the same: no Turke, no Iewe, no Papist coulde pos∣sibly haue spoken more spitefully of this Church and state: but such is the spirite of arrogancie. To the lyke effecte they alleage the. 15. of Iohn. 1. Timo. 3. Math. 7. &. 11. as thoughe they onely had the word of God, and were of the Churche, and we contemners and reiecters of the same. O where is humilitie? Truely if these men be not by discipline brideled, they wil worke more harme to this Church than euer the Papist dyd.

Io. Whitgifte.

To this there is not one word spoken.

Admonition.

May it therefore please your wisedomes to vnderstande, we in Englande are so farre off, from hauing a Church rightly reformed, according to the prescript of Gods word, that as yet we are not

come to the outwarde face of the same. For to speake of that wherein all consent, and wherevpon all writers accorde. The outwarde markes wherby a true Christian Church is knowne, are prea∣ching of the worde purely, ministring of the Sacramentes sincerely, and Ecclesiasticall discipline, which consisteth in admonition and correcting of faultes seuerely. Touching the first, namely the ministerie of the worde, althougher must be confessed, that the substance of doctrine by many de∣liuered is sounde and good, yet herein it fayleth, that neither the Ministers thereof are accordyng to Gods worde proued, elected, called or ordained: nor the function in such sorte so narrowly loked vnto, as of right it ought, and is of necessitie required.

Ansvvere to the Admonition. Pag. 34. &. 35.

The proposition that these libellers woulde proue is, that we in Englande are so farre from hauyng a Churche rightly reformed accordyng to the prescripte of Gods worde, that as yet we are not come to the outwarde face of the same. For proofe hereof they vse this argnment: There be three out warde markes whereby a true Christian Churche is knowen: preaching of the worde purely, mi∣nistryng of the Sacramentes sincerely: and ecclesiasticall discipline, whiche consisteth in Admonition and correction of faultes seuerely. But thys Church of Englande (for so in effecte they saye) is voyde of all these, Ergo it hath not so much as the externall face of a Church. To proue that the worde of God is not preached truely, they reason on thys sort: The Ministers of the worde are not according to gods worde, proued, elected, called or ordeyned, nor the function in suche sort so narrowly loked vnto, as of right it ought, & is of necessitie re∣quired: And therfore the word of God not truely preached. Here* 1.14 (thankes be to God) they alleage not one article of Faith, or poynte of doctrine, nor one peece of any substance, to be otherwise taughte and allowed of in thys Churche (for not euery mannes folly is to be ascribed to the whole Churche) than by the prescripte worde of God may be iustified, neyther can they. Nowe howe this conclusi∣on followeth (though the antecedent were true) let those iudge that be learned. The Ministers are not rightly proued and elected. &c.* 1.15 Ergo the worde of God is not truely preached: howe wicked so e∣uer the man is, howsoeuer he intrude hymselfe into the ministerie, yet maye he preache the true worde of God. For the truthe of the doctrine dothe not in anye respecte depende vpon the goodnesse or euilnesse of the man: I praye you howe were you, and some other of your adherentes called, elected, &c? But to come to the purpose: They woulde proue that the Ministers of the worde in this Church of Englande, are not accordyng to gods worde proued, elected, called or ordeyned.

What force and pithe is in their argumentes, shall appeare in the seuerall answeres to euery one of them. This one thing I muste let you vnderstande, that these men seeke to deface thys Churche of Englande, by the selfe same groundes that the Papistes doe: al∣thoughe by another kynde of proofe. For what haue the Papistes else to saye, but that we haue no Ministers, bycause they be not rightly called, and so consequently no worde, no Sacramentes, no discipline, no Churche. And certainely if it were well examyned, I beleeue it woulde fall oute, that the Authors of this Booke haue

conspired with the Papistes to ouerthrowe (if they coulde) the state both of this Churche and Realme, howsoeuer subtilly they seeme to detest Papistrie.

T. C. Page 23. Sect. 1, 2, 3.

(a) 1.16 Where in effecte doe they saye, that the Churche of Englande is voyde of preachyng▪ and ministring of the Sacramentes? is it all one to saye, that the worde in the Churche of Eng∣lande is not purely preached, and the Sacramentes sincerely, and discipline seuerely administred, wyth thys, that the Churche of Englande is voyde of all these? Agayne, where doe they reason thus, that the worde of GOD is not truely preached, bycause the Ministers are not ryghtly proued, and elected, when as they haue not one worde of true preachyng? Is it all one to saye it is not purely preached, and to saye, it is not truely preached? Saynte Paule to the* 1.17 Philipp. is gladde that the Gospell be preached, althoughe it be not purely, but he woulde neuer haue been gladde, that it should haue been preached falsely or not truely. Againe he inueygheth not agaynst the false Apostles, in the Churche of Corinthe, bycause they preached the worde vn∣truely, but bycause they vsyng paynted words and affected eloquence, and makyng a great shewe of learnyng, and tounges, dyd not preache the Gospell sincerely: so that you see that it is one thyng, not to preache truely, and an other thing not to preache purely: and so you see their reason is not so euill, for the want of a good calling maye gyue occasion to saye, that the worde of God is not sincerely taughte, bycause there is not a lawfull and ordinarie calling. For althoughe for the substaunce of doctrine, and the manner of handlyng of it, they that Sainte Paule speaketh to, of the Philipp. dyd not faulte, yet Saynt Paule sayth that they dyd not preache purely, bycause they dyd it of contention, or of enuie, whyche was no faulte in the doctrine, but in hym that taughte. Therefore let men iudge howe iuste your wayghtes are, that expounde not purely not truely, and whyther thys be to confute other mens argumentes, rather than to skirmishe wyth your owne shadowes.

I knowe no Papistes reason thus, that bycause we haue no Ministers, therefore no worde, no Sacrament, no discipline, no Churche, For they denie that we haue the worde or Sacramen∣tes, bycause we holde not their worde and sacrifice: but if there be that so reason, yet these men that you charge, haue neither any such antecedent, or such a consequent. For they neuer sayde that there is no Ministerie in England, nor yet do euer conclude, that there is no word, no sacraments, no discipline, nor Churche.

For in saying that the face of the Churche dothe not so muche appeare (for so the whole pro∣ces of their booke dothe declare that they meane, when they say that we haue not scarce the face of the Churche) they graunte that we haue the Churche of God: but that for wante of those orna∣mentes, whiche it shoulde haue, and throughe certayne the deformed ragges of Poperie, whiche it shoulde not haue, the Churche dothe not appeare in hir natiue colours, and so beautifull, as it is meete she shoulde be prepared, to so glorious a husbande as is the sonne of God. Say you cer∣taynely, and do you beleeue that the authors of this booke, are conspired with the Papistes, to ouerthrowe this Churche and Realme? Nowe certaynely I will neuer doe that iniurie vnto them, as once to goe about to purge them of so manyfest slaunders, nor neuer be broughte by the outrage of your speeches to proue that nooneday is not mydnight: and therefore as for you, I will set your conscience and you togither. The reader I will desire, not to thinke it a straunge thing: for it is no other than hath happened to the seruaunts of God, euen from those which haue professed the same religion, whiche they dyd, as it appeareth in the. 37. of Ieremie, whiche was accused of certayne of the Israelites, that he had conspired with the Babilonians, their mortall enimyes, and layd to his charge that he was goyng to them, when he was going to Beniamin.

Io. Whitgifte,

Who is so blynde as he that will not sée? Doe they not in plaine wordes saye That the outwarde markes whereby a true Christian Churche is knowen, are preaching of the worde purely: ministring the Sacramentes sincerely, and Ecclesiasticall discipline. &c? Is not their whole drifte in the Admonition to proue, That neither the worde is preached purely, nor the Sacramentes sincerely ministred. &c. in this Chnrche of Englande? and what doe* 1.18 I otherwyse reporte of them? be not my wordes playne? where doe I affirme that they shoulde saye that the Churche of Englande is voyde of preaching and ministring the Sa∣cramentes? But let the Reader consider my wordes, and accordingly iudge of your plaine dealing. Where I write y^t they in effect say the Church of England is voyde of these, I am sure you will referre, these, to that whiche went before, that is, preaching of the worde purely, ministring of the Sacramentes sincerely, and ecclesiasticall discipline, &c. neither can you otherwise doe thoughe you woulde wrest my wordes ne∣uer so violently: and therefore that which I reporte of them, is, that they say this Church of England neither hath the worde purely preached, nor the sacramentes sincerely ministred. &c.

I make no greate difference betwixte purely, and truely, neyther dothe it followe* 1.19 that the worde of God is truely preached alwayes when the truth is preached. For as a man maye doe Iusta, not Iustè, lust thyngs and yet not iustly: so maye the truthe be preached, and yet not truely. A man maye doe that whiche is iuste vnwittingly, or for gayne, or for pleasure, or for malice, but then he dothe it not iustly, Quid non ex babitu & animo: Euen so a man maye preache the true worde of God, of affection, of contention, ambition, for profite. &c. but then he dothe not preache it truely. So that your distinction betwixt purely and truely is to no purpose.

Neyther dothe Saint Paule helpe you anye thyng at all, but is cleane centrarye* 1.20 vnto you, for in the▪ 18. verse of the firste Chapter to the Philip. these be hys wordes. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ &c. whych in the Bible Printed at Geneua is thus translated: VVhat then? yet Christe is preached all manner wayes, whether it be vnder a pretence, or sincerely. So you sée that there is no difference made betwixte sincerely and truely, for the Greeke worde signi∣fyeth truely. And Maister Beza in hys notes vpon the same Chapter and. 16. verse ex∣poundyng 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not purely, saythe thus Non pu〈1 line〉〈1 line〉o scilicet animo, quùm alio qui pura* 1.21 esset doctrina, to weete, not wyth a pure mynde, seeyng that otherwyse the doctrine is pure. so that these aduerbes purely and truely in this place are referred not to the doctrine, but to mynde of hym that teacheth▪ I woulde wyshe that bothe you and others woulde cease from drawyng the Scriptures to youre phantasyes and affecti∣ons.

That this is one reason of the Papistes to proue that we are not the Churche, by∣cause we haue no true ministerie, I maruell you can be ignorant, séeyng there is no∣thing oft〈1 line〉〈1 line〉er in their mouthes.

Whether the authors of the Admonition reason in lyke manner or no, tell me, when you haue well consydered these wordes of theirs in the Epistle to the Reader. Eyther must we haue a right-ministery of God, and a ryghte gouernment of hys Churche accor∣dyng to the Scriptures set vp (both which we lacke) or eise there can be no ryghte Religion. Likewise when you haue wythoute parcialitie viewed the reste of their booke: Truely I thinke him to be more than blynde, that séeth not thys to be theyr kynde of reasoning. Their meanyng is playne, and the seconde Admonition maketh it plai∣ner, howsoeuer you woulde séeme to colour, and cloake the matter, for what other meanyng can it haue to saye that we haue no ryghte▪ Religion, and to speake so bitterly a∣gaynst the whole forme of the Churche, and the moste of suche things as be in the same?

I doe beléeue certaynely that there is some Papisticall practitioners among you, neyther is it straunge, for so conspired they wyth the Anabaptistes also as I haue declared, and the Anabaptistes hated them, as muche as you, and pretended the sun∣plicitie of the worde of God as muche as you: and bothe in pretence of zeale, of puri∣tie of lyfe, and other qualities, for the moste parte were equall vnto you. And thoughe the Prophete Ieremie were vniustly accused, yet doth not that improue any thing that I haue sayde: for they are not the Prophete Ieremye, neither in person, office, or cause, neither yet haue I accused them vniustly in any thing.

Notes

• * 1.1

  Zuinglius.
• * 1.2

  Collections out of Zuin∣glius.
• * 1.3

  P. Martyr.
• * 1.4

  Gualter.
• * 1.5

  Beza.
• * 1.6

  Idem.
• * 1.7

  Idem.
• * 1.8

  Idem.
• * 1.9

  ☜
• * 1.10

  Confess. ecclesi∣arum Heluet.
• * 1.11

  Pag. 21. Sect. 〈1 line〉〈1 line〉
• * 1.12

  Scriptures vnchristianly abused by the Admonition.
• * 1.13

  Marke this spirite.
• * 1.14

  All pointes of doctrine pure in this church.
• * 1.15

  An vnapt r〈1 line〉〈1 line〉∣son.
• (a) 1.16

  Where do I 〈◊〉〈◊〉 that they say so?
• * 1.17

  A cauill.
• * 1.18

  T. C. wil∣luigly peruer∣teth the words of y^e Answere.
• * 1.19

  Purely and truely.
• * 1.20

  1. Phi. vers. 18.
• * 1.21

  Beza.