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. Pag. 59. Line. 5.

The white apparell which is a note and a true representation of the glory and purenesse in the Angels, should be a lying signe, and pretence of that, which is not in the Ministers, which are mi∣serable* 1.1 and sinfull men. And our sauiour Christ, which was the minister of God, and pure from sinne, and therefore meetest to weare the markes of purenesse, vsed no suche kinde of wede, sauing onely for that small time, wherein he would giue to his disciples in the mount, a taste of that glory which he should enioy for euer, and they with him: where for the time his apparell appeared as white as snow. And if it be meete that y^e ministers should represent the Angels in their apparell, it is much more meete, that they should haue a paire of winges as the Angels are described to haue, to put them in remembrance of their readinesse and quicknesse to execute their office, which may & ought to be in them, than to weare white apparell, which is a token of purenesse from sinne and in∣fection, and of a glory, which neither they haue, nor can haue, nor ought so much as to desire to haue, as long as they be in this worlde. And whereas the mainteyners of this apparell, haue for theyr greatest defence, that it is a thing meere ciuill: to let passe, that they confounde ecclesiasticall orders with ciuill (which they can no more iustly doe, than to confounde the Churche wyth the common wealth) I saye to let that passe, they doe by this meanes not onely make it an Ecclesiasticall cere∣monye, but also a matter of conscience. For if 〈1 line〉〈1 line〉o be that the white apparell of the Minister haue any force, eyther to moue the people, or the Minister vnto greater purenesse, or to any other god∣lynesse whatsoeue〈1 line〉〈1 line〉, then it is that which ought to be commaunded, and to be obeyed of necessitie, and to be reteyned, although the contrarie were forbidden. And then also if there be a vertue in a whitegarment, and the 〈◊〉〈◊〉 thereof be so strong to worke godlynesse, it were meete that order were taken, (a) 1.2 that the whitest cloth〈1 line〉〈1 line〉 shoulde be bought, that should be often (at the leaste euery weeke once) washed by a very good la〈1 line〉〈1 line〉nder, and with sope: for if the white (b) 1.3 helpe, more white helpeth more, and that whych is most white, helpeth moste of all to godlynesse. Although〈1 line〉〈1 line〉 the Churche haue authoritie to make Ceremonyes (so they be accordyng to the rules before re∣cited of Gods glory, and profiting the congregation) I coulde for all that neuer yet learne that it had power to gyue newe significations, as it were to institute newe Sacramentes. And by thys meanes is taken cleane away from vs, the holde whiche we haue agaynst the Papistes, whereby (agaynst all the goodly shewes which they make by the colour of these significations) we saye that the worde of God, and the Sacramentes of Baptisme, and of the Supper of the Lorde, are suf∣ficient to teache, to admoni〈1 line〉〈1 line〉he, and to put vs in remembraunce of all duetie whatsoeuer. So we are nowe come to the superstition of the Grecians, for as they wyll haue neyther grauen nor car∣〈1 line〉〈1 line〉ed image in theyr Churches, but paynted, so will we neyther haue grauen nor carued, nor payn∣ted, but wouen. And truely I see no cause why w〈1 line〉〈1 line〉 may not haue as wel holy water and holy bread, if thys reason which is heere, be good: for I am sure the significations of them are as glorious as this of the surplice, and call to remembrance as necessarie things. And if it be sayde, that it maye not be, leaste the number of Ceremonyes shoulde be to to greate, it maye be easily answered, that these whiche we haue maye be taken awaye, and those set in place of them. And therefore al∣thoughe the surplice haue a blacke spottè, when it is whitest, yet is it not so blacke as you make it wyth your white significations, nor the cause so cu〈1 line〉〈1 line〉ll, as you d〈1 line〉〈1 line〉fende it.

If you presse me wyth M. Martyrs and M. Bucers authoritie, (c) 1.4 I first say they were men, 〈1 line〉〈1 line〉 therefore (although otherwyse very watchfull) yet such as slept some times. And then I appeale from their Apocryphas, vnto their knowne writings, and from theyr priuate letters vnto theyr publike recordes.

Io. Whitgifte.

I haue here onely set downe M. Martyrs words to shew that I might as iustly bring in a fit and profitable signification of the apparell, as the authors of the Admonition doe of sitting at the communion. I dyd not allow their signification of sitting, neyther doe I approue any suche signification of Apparell: but yet you will gyue me leaue to set the one agaynste the other, and to shewe that I mighte aswell doe the one as they doe the other.

You peruert Master Martyrs wordes: for he sayth that for as muche as Angels ap∣peared* 1.5 in white apparell, and the Ministers of the Churche be Angels and Gods messen∣gers, therefore the Churche maye appoynt to hir Ministers suche apparell in signification of their office. Which you doe not answere, but range vp and downe at your plea∣sure like vnto a spaniell not taughte to followe his game. M. Martyr doth not say that the apparell is a signe of purenesse that is in the Minister: and therefore all this that you* 1.6 write in confuting of that, myght haue bene cutte off, and very well spared. But if Master Martyr shoulde haue sayde that it maye be a signe of the purenesse that oughte to be in Ministers, you are to séeke for an answere as yet. Christ beyng puritie it selfe néeded nothyng to put hym in mynde thereof, but man beyng impure may haue externall instrumentes to byd hym (as it were) remember what he ought to be. I thinke that seuerall kyndes of habites be appoynted to men of diuerse degrées and calling, partly for that purpose: and if a man in graue apparell vse hymselfe light∣ly or wantonly, we vse commonly to saye suche behauiour becommeth not that ap∣parell, meanyng that hys habite and apparell oughte to put him in mynde of mode∣stie and grauitie: and thys doth argue that euen méere ciuill things maye haue signi∣fications, whiche ouerthroweth an other argument of yours, whereby you woulde proue that the apparell muste of necessitie be an ecclesiasticall ceremonie, bycause there is attributed vnto it some signification. Whether it be a matter meare ciuill, or meare Ecclesiasticall, or mixt of both, is not now the questiō, neither yet whether the Church may be confounded wyth the common wealth or no, and therfore I will not here deale with anye of them, leaste I shoulde confounde both the matter, and the Reader: onely I speake of your argument, whiche is confuted by common vsage: for seuerall ha∣bites in the vniuersities signifie seuerall degrées in learnyng: seuerall kynde of ap∣parell, seuerall callings and functions in the common wealthe: and thys apparell doth put euerie man in mynde of hys duetie, and yet they are not longer to be retei∣ned than the Magistrate and the lawes doe permitte: but are alterable accordyng to tymes, places, and persons: No man sayth that there is vertue in such garmentes or power to worke godlynesse, and therefore your pretie iestes builded vpon that ground are vayne and toyish, and your topicall place not rightly vnderstanded: for it is ment of such things, quae per se aliquid faciunt.

Euery thing that signifieth any thing is not a sacrament, for then were Matrimonie asacrament, and so were laying on of hands, and such like.

The Papistes vsed vnlawfull signes, and attributed vnto them life and death, for they made them necessarie to saluation.

Images whether they be grauen, paynted or wouen, are agaynste the expresse com∣maundement of God, and therefore these be vnapte similitudes, neyther woulde you haue vsed them, if you had well considered M. Martyrs wordes.

The same I answere to your allegation of holy water and holy bread, they be pseudoa∣diaphora, and haue annexed vnto them opinion of saluation and of worship: all which we vtterly remoue from these orders.

Your answere to M. Martyrs & M. Bucers authoritie is sure, but not greatly com∣mendable:* 1.7 for it is the easiest, but the worst answere that can be to denie the authori∣tie of wise, learned, & famous men, & that without reason, & onely by cauilling. These be their knowne writings, and they be written of purpose vpon these controuersies ac∣cording to the circumstances of time, place and person, and therefore if any thing in their publike writings séeme to be against their iudgements here, distinguishe the tyme and other circumstances, and I doubt not but they will well agrée with themselues. Interim, you doe your endeuour to deface them.

Notes

• * 1.1

  Master Mar〈1 line〉〈1 line〉yrs words pe〈1 line〉〈1 line〉uer. ted▪
• (a) 1.2

  Here you play with a fea∣ther.
• (b) 1.3

  You vnder∣stand not this to∣picall place: for it ho〈1 line〉〈1 line〉deth in those 〈1 line〉〈1 line〉hings on ly, quae {per} 〈◊〉〈◊〉 ali∣quid 〈1 line〉〈1 line〉ac. unt.
• (c) 1.4

  An easie kind of answering.
• * 1.5

  Meere ciuill things may haue signifi∣cation.
• * 1.6

  The forme of apparell may put a man in minde of 〈◊〉〈◊〉 dutie.
• * 1.7

  T. C. refu∣seth y^e iudge∣ment of lear∣ned men, whē he cannot o∣therwise an∣were them. In mens wri tings the cir∣cumstances of time and place must be distin guished.