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.

Of the apparell of Ministers. Tract. 7. (Book 7)

The causes why they refuse the apparell, examined.

Chap. 1. the fyrst Diuision.

T. C. Page. 52. Sect.. 3.

The cappe, the surplis, and tippet, are not the greatest matters we striue for, whych notwith∣standyng hath bene enformed to the Churches beyonde sea, to the ende that the iudgementes of some myghte be the easlyer had agaynst vs. Howbeit we thinke it an attyre vnmeete for a mini∣ster of the Gospell to weare, and the Surplis especially more than the other two, bycause suche hurtefull Ceremonies are so muche more daungerous, as they doe approche nearer the seruice▪ or worship of God,

Io. Whitgifte.

Yet in the beginning suche was youre pretence: neyther was there any thing else that you contended for: as it is well knowne to all men that had to deale with you, or hearde of you. I am certainly perswaded, that if the Churches beyonde sea did fully vnderstande your procéeding, together with the state of thys Churche of Englande, that they woulde as bitterly write againste you, and as willingly con∣demne you, as euer they dyd the Anabaptistes. But to your reasons agaynste the apparell.

Chap. 1. the second Diuision.

T. C. Pag. 52. Sect. 4.

The causes why wee are lothe to meddle with them, are not as many are borne in hande, * 1.1 by∣cause that we thinke any pollution so to sticke to the things themselues, as that the wearyng of them had any suche power to pollute and make vncleane the vsers of them: Neyther yet only bi∣cause the Papistes haue superstitiously vsed them, but bycause they hauing bene abhominably a∣vnsed by them, haue no vse nor profyte in those thinges or endes, wherein and wherevnto they are nowe vsed. And further, that they are also hurtful, beyng monuments of Idolatrie, where as to bring them in and establishe them, it behoueth that there shoulde some manyfeste profite of them appeare. For it is not inough to saye, it is indifferent in the owne nature, Ergo meete to be doone: but as the circumstaunces of the tymes and persons, and profite or hurte of our bre∣thren doe require or not require, so muste it be doone or not be done. For in these things whiche are called indifferent, God will haue the vse of them to be measured, that it be referred fyrste to his glorie, then to the profite of others.

Io. Whitgifte.

It is true that is commonly sayde: that suche as be in errour neyther long a∣grée with other, neyther yet with themselues. Some of you haue taught, that pollu∣tion dothe sticke to the thyngs them selues, as that the wearyng of them had power to pollute and make vncleane the wearoes: and a number be caryed away with that doctrine: else why do they refuse to come to our Churches, our sermons, yea to kéep vs cōpanie, or to salute vs? why spitte they in oure faces, reuile vs in the streates, and shewe suche lyke villanie vnto vs, and that onely bycause of our apparell? Is not all this a ma∣nifest declaration that they thinke vs therewith to be so polluted, that what so euer wee speake or doe is polluted, in lyke maner, euen the worde of God and his sacra∣mentes? and where haue they learned this, but of you and others your partners? Lykewyse what was the chiefe grounde of this opinion, howe didde you moue the people to this extremitie, and what haue they yet to speake in the defense of theyr excessiue raging? forsoothe that thys geare came from the Pope, was inuented by

Antichriste, and therefore abhominable, and not to be vsed. This onely reason they haue, and this is the common place that you haue hitherto bette vpon. But nowe béeing conuinced by manyfest reasons, and seeing the manyfolde absurdities, that wayteth vpon suche assertions, you passe ouer the matter as though you had neuer bene stayned with it, and saye the causes why you are lothe to meddle with them, are not as* 1.2 many are borne in hand. &c. So that in effecte this is nowe by you confessed, that those thyngs whyche the Papistes haue superstitiously vsed, yea whyche they haue abhominably a∣bused, if they haue any vse or profyte en those thyngs or endes, wherein and wherevnto they are nowe vsed, be lawfull, and not to be refused. And therefore wée muste (I thynke) haue no more to doe wyth thys Argumente: The Pope inuented them, Ergo, they are not to bee vsed: but thys muste bee the question, whether they haue anye vse or profite in those thynges or endes, wherein or wherevnto they are nowe vsed. And this shifte is in∣uented to take awaye all obiections, whiche maye bée of Churches, of Bells, of Pulpits, and suche lyke.

But let vs procéede to the reasons. You haue not yet proued that they haue no vse, or that they profyte not in those things and endes, wherin and wherevnto they are nowe vsed: and therefore I will take that for no reason as yet: althoughe I haue sufficientely an∣swered vnto it, where I haue spoken of Ceremonies, and in this treatise also that fo∣loweth* 1.3 of this matter.

You saye further that they are also hurtefull, beeyng monumentes of Idolatrie. &c. Whereby you acknowledge that notwithstanding they bée monumentes of ido∣latrie, yet maye they be broughte in and established if some manyfeste profite of them appeare, so that this also is graunted, that monuments of idolatrie may be broughte in and established vpon this condition, if they be profitable.

That which followeth in this portion of your replie touching things indifferent, I consent vnto, with this prouiso, that it is not euery mans part in the Church to iudge and determine, what the circumstance of the times and persons maketh profitable or hurtfull (for then should we neuer be quiet) but theirs onely, to whome the gouern∣ment of the Church is committed: to the whiche prouiso if you do consent, we are in this matter thus farre agréed.

Chap. 1. the. 3. Diuision.

T. C. Page. 52. Sect. 4. 5.

Nowe, that they are not profitable and hurtfull, it also may appeare, if we consider them by all the kinds of men in the realme.

The Papistes are eyther stubborne or weake, and in respect of both these, they cannot be but hurtfull. The weake I call those that haue made some steppe from poperie to the gospell, and of whome there is good hope that they may be fully gotten to the Gospell: but these are harmed by the vse of these vestiments, for they take occasion of falling at them, bycause they thinke that the sacra∣ments get reuerence by them, and the ministerie is commended by such apparel wearing, and thinke that the sacraments want something of that they should haue, if they be not vsed: Wherevpon are hard oftētimes these voyces: I will not communicate vnlesse he weare a surplis. But this offence and occasion of falling is confirmed by the vse of these garments, therefore in respect of suche men, they are hurtfull.

Io. Whitgifte.

Al this is spoken without proofe, and it is very vntrue that the weake Papist is hurt in any respect by wearing this apparell: they take such garments as things pertey∣ning to comelinesse and order, and so ought they to do. Neyther did I euer in my life heare that these garments hindred one iote any from comming to the gospell. But admitte all this were true (as it is most vntrue) why should it not aswell by doctrine and teaching be remoued, as other superstitious opinions be in these things, whiche you can be content still to remaine.

These voyces, I will not communicate, vnlesse he weare a surplis, may sometimes come vpon iust cause, whē the good subiect séeth the minister which ought to be an example

of obedience, stubburnly and wilfully shewe example to the contrarie: and somtime it may come of waywardnesse when men be disposed to contende: but surely I doe not thinke that any man, whiche is persuaded to communicate with vs in the Sacramentes, can thinke that they be eyther the better or the worse for the exter∣nall habite of the minister. They be dissuaded from farre greater matters than that, and therefore it is not to be thought that they will sticke in such trifles. But ad〈1 line〉〈1 line〉t it were so, is it not as greate an errour to thinke that the Sacramentes bée pollu∣ted with the apparell, as it is to thinke, that they wante somethyng, whiche they should haue, if the apparell be lacking? Yes truly: and therfore to take away bothe the errours, I thinke it moste conuenient, the apparell be vsed, and these errours by doctrine to be confuted.

Chap. 1. the fourth Diuision.

T. C. Pag. 52. Sect. 6.

Agayne, although I haue knowledge, and knowe that the wearing of a surplisse is lawful for* 1.4 me, yet an other, whiche hath not knowledge, is by my example edi〈1 line〉〈1 line〉ied or strengthened to weare a Surp〈1 line〉〈1 line〉sse, wherof he can tel no ground why he should weare it, and so sinneth agaynst his con∣〈1 line〉〈1 line〉: and for this cause S. Paule concludeth, that that which a man may 〈1 line〉〈1 line〉o in respect of him selfe, may not be done, and is not lawfull to be done in respect of other.

Io. Whitgifte.

If to weare a surplis, were an offence to the weake, or if there were not manifest* 1.5 groundes in Scripture, (suche I meane as commaunde obedience to superiours) to proue the wearing of the surplis to be lawfull, then were it some thyng that you saye. But seeing suche onely be offended therewith as accompte themselues most strong, and condemne other of infirmitie: séeing also that obedience to Magisirates in such〈1 line〉〈1 line〉 indifferent things, hath manifest groundes in scripture, and to doubt of obedience in suche matters, is in eff〈1 line〉〈1 line〉cte, to plucke the Magistrate his sworde out of his hand, this reason hath not so muche as any similitude of probabilitie in it. Is there any mini∣ster of the Churche, (for of suche only is the Surplis required) that will rather bée moued to weare a surplis, by the example of an other, than by the consideration of his duetie towardes the lawe, and 〈◊〉〈◊〉 of the Churche, by due authoritie in a lawfull and indifferent thing appointed? you might make the same reason serue to plucke downe the Churche, the Pulpit, the Belles, yea to ouerthrowe all orders, and all lawes in things indifferent, whiche all haue the same grounde of obedience that the surplis hath.

In the Conf〈1 line〉〈1 line〉ssion of the Dutche Churche in London, whiche is allowed by the* 1.6 Churche of GENEVA, and diuers other reformed Churches (whereof I haue made mention before) it is thus written of things indifferent: Things otherwyse indifferent of themselues, after a sorte chaunge their nature, when by some comma〈1 line〉〈1 line〉nde∣ment they are eyther commaunded or forbidden, bycause neyther they can bee omitted contrarie to the commaundement, if they be once commaunded neyther done, contrarie to the prohibition, if they be prohibited, as it appeareth in the Ceremoniall lawe. So that the grounde why a man shoulde weare the surplis (béeing an indifferente thyng as you co〈1 line〉〈1 line〉fesse it to be) can not be vnknowne to any, but suche as know not the ground of their obedience towardes authoritie.

It is true, that in some things indifferent a man must haue respect to the weake∣nesse* 1.7 of his brother, and absteyne from doing that, whiche he might lawfully doe, ra∣ther than to off〈1 line〉〈1 line〉nde his brother. But that is in suche indifferente thynges, as bée not by any lawe commaunded or forbidden, but lefte frée to euery man to do, or not to doe: As, if to weare the Surplis, were by no lawe commaunded, but lefte to eue∣ry mannes owne disposition: then surely if there were any weake offended with the wearyng of it, I oughte to absteyne for the weake hys sake: but béeyng

by lawfull authoritie commaunded to weare it, if I should refuse so to do, I shoulde offend against the Magistrate, and against God, who by his Apostle hath giuen thys commaundement, omnis anima potestatibus. &c. let euery soule be subi〈1 line〉〈1 line〉ct to the higher po∣wer* 1.8 &c. which is to be vnderstanded in all things, that are not against God. And ther∣fore if any man be offended with me in so doing, the offence is taken it is not giuen.

Chap. 1. the fifth Diuision.

T. C. Page. 52. Sect. vlt.

Agayne for the stubborne Papists, they take herevpon occasion to speake euill of, and to bl〈1 line〉〈1 line〉s∣pheme the truth of the gospell, saying that our religion cannot stand by itselfe, vnlesse it lea〈1 line〉〈1 line〉e vpon the staffe of their ceremonies, and perswade themselues that those were very well deuised by their Popes, that they that are their 〈1 line〉〈1 line〉nimies to their religion, cannot be without. And herv〈1 line〉〈1 line〉on they 〈1 line〉〈1 line〉ake occasion to hope that their other trumper〈1 line〉〈1 line〉e and baggage will in the 〈1 line〉〈1 line〉nd come in againe, which ca〈1 line〉〈1 line〉∣seth them to be more frosen in their wickednesse, and shut their eares vnto the tru〈1 line〉〈1 line〉h, which possibly they would heare, if all hope of bringing in of their Poperie were cut off.

Io. Whitgifte.

This is but a mere fancy: for first, it was brought into the Church before theyr Popes whome they hold vpon, inuaded that seate, as it is afterwards declared. Se∣condly, they be not matters that they make any greate accompt of. Thirdly, they know fullwell, that we could be without them: and that we (but only for obedience sake) do not much estéeme of them. Wherefore this is an argument framed only vp∣pon light coniectures. But beit all this were true, shall we for their fancie or fonde iudgement refuse to do that, which is lawfull, which we may d〈1 line〉〈1 line〉, and which we are bound to do? Or in making orders for the Church, must we enquire what their opi∣niō wil be? Then plucke downe Churches▪ &c. for of them they make a greater reck〈1 line〉〈1 line〉∣ning, than they do of the surplisse, or any other such like matter. I thinke verely that there is not one Papist in England that doth take occasion vpon any thing reteyned in this Church, to hope that their other trumperie and baggage will in the end come in 〈1 line〉〈1 line〉gayne: neyther is there any cause in respect of them, why they should so hope: and if they do, yet I doubte not but that they shall hoppe without that hope. But a man may ima∣gine if he will that there is a man in the Moone, with a tree on his backe. &c. and you cannot let him.

Chap. 1. the. 6. Diuision.

T. C. Page. 53. Lin. 5.

And let it be obserued that throughout the realme there are none that make such clamours, and outcries, and complaints for these ceremonies, as they and those, that they suborne. They pretende I confe〈1 line〉〈1 line〉se, the Queenes maiestres Imunctions, and 〈◊〉〈◊〉 vnto them, but who is so blinde as seeth not that they haue another meaning. For I appeale vnto the consciences of all that knowe them, whether they do it for any obedience towards hi〈1 line〉〈1 line〉 maiestie, whose death should be a thousand times better newes vnto them, than hir graces mariage.

Io. Whitgifte.

The more is the pittie, that they should haue suche i〈1 line〉〈1 line〉st cause of clamoring, and that* 1.9 those which should teach them obedience to God and their Prince, be examples to the contrary. A subtill and craftie Papist wil be glad of any cause of quarelling: the more circumspect therefore ought the minister to be, in taking héede lest he giue iust cause of the same. But there be honest, godly, and zelous men also that cannot abide s〈1 line〉〈1 line〉che disorder and contempt, whome peraduenture you would gladly straine with the note of Papistrie, as your manner is: and for my part I thinke it to be the part of all duti∣full subi〈1 line〉〈1 line〉cts to kéepe lawes and orders appoynted, and to sée other kéepe them also, if they be therevnto called.

Surely he that is a Papist indéede, cannot wish well to hir 〈◊〉〈◊〉, but if he com∣municate with vs in the sacraments, heare the word preached, and come to our Chur∣ches, I will thinke and hope the best of him. But if he refuse so to do (as there be di∣〈1 line〉〈1 line〉ers such) so long as he so continueth, I must count him an enemie to religion, to the

Churche, and to the Prince, be he Papist, Anabaptist, or whatsoeuer. For he that in hart and in déede misliketh the religiō, cannot like wel of such as mainteine the same.

Chap. 1. the. 7. Diuision.

T. C. Page. 53. Sect. 1.

There are also numbers of those, which haue all Antichristianitie in such detestation, that they cannot abide the least scrappe of it, and when they see the ministers weare them, they are greeued in their harts, and they beginne somewhat to feare, least this communicating with the Papists in ap∣parell, should make some way to those which vse them, the easier to admitte other things, when they should be likewise commaunded. And these brethrens minds are not to be lightly greeued, and the ministers, if they thinke to profite them, must cut away all occasion, whereby they may haue an euill opinion of them.

Io. Whitgifte.

M. Caluine in his booke against the Anabaptists after he had spoken some thing a∣gainst* 1.10 the Puritanes and Donatists, hath this saying worthy to be noted: Here ther∣fore we may be admonished, that when as vnder the pretence of the study of perfection, we can tolerate no imperfection, eyther in the body or in the members of the Church, that then the Deuill dothe make vs swell with pride, and dothe seduce vs by hypocrisie, that he might prouoke vs to forsake the flocke of Christ: knowing assuredly that he dothe obteyne the victory, when he draweth vs from the same. For seeinge yther remission of sinnes or health, is in no other place, although we outwardly beare the countenance of an Angelicall* 1.11 conuersation, yet if we do with such boldnesse separate ourselues from the Christian felow∣ship, we are become Deuils. If thys be to be feared in such as shew thys prepostorous zeale agaynste that whiche is blameworthy, what shall we thinke of those that vn∣der the pretence of zeale deface the minister, and the word that he preacheth, for doing that which is lawfull, and the whiche of duetie he ought to do. If the minister shoulde applie himselfe to please the people, and suche especially of whome you séeme to speake in this place, his greatest study had néede to be how to transforme himselfe dayly into a new shape. But most certaine it is that you study to much to please the people: And that is the occasion of so many nouelties, whereby they are most com∣monly delighted, est natura hominis nouitatis auida.

Chap. 1. the eight Diuision.

T. C. Page. 53. Sect. 2.

Seing that therefore this kind of Ceremonies in apparell, harden the harts of the Papistes, and cause them to be the stiffer in thir poperie, hinder the weake from profyting in the knowledge of the Gospell, greeue the minds of the godly, are occasion of an euill opinion vnto them of their mi∣nisters, we thinke that these ceremonies are to be remoued, as not only not profitable (which they ought to be) but hurtfull, if not to the ministers themselues that vse them, yet to their people to whome they are commaunded by God to haue regard vnto, in these thinges that are indifferent in their owne natures. Now I will come to that, which you set downe.

Io. Whitgifte.

Seing that not one word of that is true: and if it were, yet the erroure and false per∣swasion of the minde rather to be refourmed, than relented vnto, I sée no cause why thys kind of apparell (being commaunded) ought not to be vsed, except you will leaue to euery man libertie to do what him list, or suffer the fansies of some to rule Prince, Councell, Byshops, Church and all.

That ministers were knowne in times past by distinct apparell▪

Chap. 2. the. 1. Diuision.

Admonition.

The eleuenth. In those days knowne (a 1.12) by voyce, learning, and doctrine: now they must be discerned from other by popish and antichristian apparell, as cappe, gowne, tippet. &c.

Ansvvere to the Admonition. Page. 53. Sect. vlt. &. Pag. 54. Sect. 1. 2.

To proue that in those days ministers were knowne by voice lear∣ning,* 1.13 and doctrine, you cite the ninth of the first of Samuell: and the 26. of Mathew. In all that ninth Chapter of Samuell, there is not one word that maketh for this purpose, except you meane this, that when Saule asked of Samuell where the Seers house was, Sa∣muell answered againe that he was the Seer: If this be to be kno∣wen by voice, learning, and doctrine, the ignorantest minister that is, may soone be knowne by his voyce, learning, and doctrine: for if you aske him, where is such a man, he can answer you, I am he. In the. 26. of Mathew the first place, vers. 48. is this, Novv he that betrai∣ed him, had giuen them a token, saying, vvhosoeuer I shall kisse, that is he, lay holde on him. The multitude that came with Iudas, knew christ by Iudas kissing of him, therfore, in those days ministers were kno∣wen by voice, learning, and doctrine. The second place in that Chap∣ter alleadged, vers. 73. is this. They that stoode by said vnto Peter, sure∣ly thou art also one of them: for euen thy speach bevvrayeth thee. Peter was suspected by his speach to be a Galilean, and therefore one of Christes Apostles, Ergo a minister was then knowen by voice, lear∣ning,* 1.14 and doctrine. You may aswell of that place gather thus. Peter preached not Christ thē, but denied him, Ergo a minister must be kno∣wen by denying of christ. Lord God, what dare not these mē alledge for their purpose.

I know that the chiefe tokens whereby a minister ought to be kno∣wen is doctrine and learning: but you childishly abuse the scripture, and play with the same.

Now you say, ministers must be discerned from other, by Popish* 1.15 and Antichristian apparell, as cappe, gowne, tippet. &c. Do you thinke that bycause a minister oughte to be knowen by his voyce, learning, and doctrine, therefore he may not be also knowen by hys apparell. Iohn the Baptist had peculiar apparell, and was knowen by it: Christ had distinct apparell from other, for his coate had neuer a seame.

T. C. Pag. 53. Sect. 3. 4.

The places alledged by the Admonitiō, with others, which may be cited, howsoeuer you deride them are 〈1 line〉〈1 line〉otwithstanding probable coniēctures (*) 1.16 that 〈1 line〉〈1 line〉eyther Samuel, nor the Apostles, nor our Sauioure Christ did weare any distinct apparell from others, which liued in their times. For if Samuell being then the seer, had had a seuerall apparell, whiche was proper to the seers, it is not like that Saule woulde haue asked of himselfe where his house was. And if the Apostles had worne a seuerall apparell from the 〈◊〉〈◊〉, they should not haue bin esteemed by so generall and vncer∣taine a note, as of speaking somewhat brodely, or as I may terme it, Northēly, for it had bin a surer note to haue said thou art one of his Apostles, bycanse none weareth this apparel but his Apostles, where there was a great number that spake Galilean like, which were not of his Apostles, nor dis∣ciples

neyther. But let these goe. You say our sauioure Christ had a seuerall apparell, bycause he had a cote without seame. Assuredly you might vse lesse scornefulnesse in rehearsing of other mens arguments if for no other cause, yet for this, that they might take more pitie of yours.

For what an argument is this? our fauioure Christ did weare an vnder garment, which could not be well parted, but with the spoyle or marring of it, therefore he ware a seuerall apparell from the rest. It is true, Iohn Baptist had a seuerall apparell, and to help you, so had Elias, but to this end, that both by his vnwonted apparell, and straunge diet which he vsed oflocusts and wild honey, the extraordinaries of his ministerie might be set foorth, and the people the rather moued to enquire of his office, whome they sawe to varrie so much from the common customs of other men. But mi∣nisters now haue no such extraordinarie functions, therefore by that reason of yours, they shoulde not be seuered from other men, by any note of apparell. You say you know that the cheefe notes of a minister, are doctrine and learning, if you meane that the distinction of apparell must supply the rest, and that that also hath some force to commend their ministerie, the Prophets and Apostles of our sautoure Christ, left vs no (a) 1.17 perfect patterne of a minister, nor no sufficient glasse to dresse him by, whereof (b) 1.18 the most part neuer vsed any such seuerall 〈◊〉〈◊〉 and none of them haue leit any commaundement of it.

Io. Whitgifte.

They be coniectures indéede, and méere coniectures but without all shadowe of pro∣babilitie* 1.19 or reason: and if you will giue me leaue so to coniectnre, I will proue any thing. But such slender coniectures argueth the slendernesse of your proofes. The Ad∣monition vseth thōse places to proue that ministers were then knowen by voice, lear∣ning and doctrine, which how they or you can conclude of them, I confesse, that I cannot imagine, excepte you will say, that Samuell said vnto Saule I am the seer: and they that stoode by said vnto Peter-euen thy speach bewrayeth thee: therefore ministers were kno∣wen by voice, learning and doctrine: which is asmuche as though you woulde saye, Saule knew Samuell by Samuels owne report, and a welchman is knowen by his tong, 〈1 line〉〈1 line〉rgo ministers are knowen by voyce▪ learning, and doctrine: is not this a proper kind of rea∣soning? is this the reuerence due to the scriptures, thus 〈◊〉〈◊〉 to abuse them?

But say you, if Samuell had had a seuerall apparell proper to the Seers, it was not like that Saule would haue asked of him where his house was: Nay, you shoulde rather haue sayde that it is like that Saule being a rud〈1 line〉〈1 line〉y, and brought vp only in keeping of cattell, had neuer séene prophet before, and therefore could not know Samuell, what kind of apparell soeuer he had worne. And that this is true, that Saule did not know what a Séer meant, and that he did neuer sée any before, it may appeare in the same chapter. And therefore saith M. Mart〈1 line〉〈1 line〉 vpon that. 18. verse of the. 9. Chapter. Saule is so rude in* 1.20 the common wealth, and such a straunger from ciuill affaires, that he did not so muche as know Samuell although he were both iudge of the people, and the magistrate, and Prophet, and the captaine of the host.

Moreouer M. Caluine vpon the. 23. of Math. proueth out of the. 13. Chapter of Zach.* 1.21 that the prophets were distinguished and knowne from other men by a certaine and peculiar forme of 〈1 line〉〈1 line〉s. And the very wordes of the 〈◊〉〈◊〉 fourth verse of that Chapter of Zacharie doth euidently proue it: for there the Lord 〈1 line〉〈1 line〉aith; In that day shall the Prophets be ashamed. &c. neyther shall they weare a rough garment to 〈◊〉〈◊〉▪ Upon the which words the note in the bible printed at Geneua is this: They shall no more weare Prophets apparell to make their doctrine seeme more holy▪ to the which also agreth M. 〈◊〉〈◊〉 vpon the same place, and addeth these words: This is the summe, that thys kind of vesture was not reproued in the 〈◊◊〉〈◊◊〉, as some men 〈◊〉〈◊〉 do wrest this place to condemne long gownes, and what soeuer doth not please their waywardnesse. &c. Whereby it is euident that the Prophets did weare, and were knowen by a pe∣culiar kind of garment. If you enquire of the practise, we haue diuers examples: yea euen of Samuell whome we now haue in hand. For one thing that 〈◊〉〈◊〉 Saul, that he whome the wytch had raysed, was Samuell, was the de〈1 line〉〈1 line〉ption of his appa∣rell. 1. Sam. 28. There commeth vp an old man with a mantell vpon him▪ And Saule per∣ceyued* 1.22 that it was Samuel. &c. It cannot be thought that Saule conceyned this opinion, bycause she named an olde man, but bycause she added his mantell and kind of attire∣We reade likewise of Elyas. 2. Reg. 1. &. 2. that he had a heary or rough mantell agre∣ing

to the description in the Prophet Zacharie, and a leather girdell wherby he was knowne of Ahazia: And this is by you confessed. Elizeus succéedeth Elias both in of∣fice and vesture: And Iohn Baptist did not only represent Elias his spirit, but also his kind of garmente, for his rough garment of camels heare, and leather girdle are described by Saint Mathew cap. 3. I suppose now that the manifest scripture, the opi∣nion of learned interpreters, and the practise of so many notable Prophets do suffici∣ently iustify my assertion, and are able to improue your probable coniectures, as you tearme them.

Touching Peter what kinde of apparell soeuer he did weare, the matter is not great: it is the fond reason of theirs that I reproue, which is tootoo childish, as I haue shewed before: and yet may it be supposed that Peter vsed all the meanes he coulde, not to be knowen, and therefore whether he cast off his vppermost garment, or chan∣ged it, it may be a question. Furthermore, it was in the night time: finally, he was su∣spected by a maid to be one of Christs disciples before he had spoken one worde, as it appeareth, Io. 18. But to let al this passe, what kind of reasoning call you this? Peter was knowne by his voice, Ergo he was not knowne by his apparell: or this, Peter was knowne by his tong to be a Galilcan, Ergo ministers must be knowne by voice, lear∣ning, and doctrine.

Here you let slippe without any defense at all, that which is alledged by the Admo∣nition* 1.23 out of the. 48. verse of the. 〈1 line〉〈1 line〉6. Chapter of Mathewe to the same purpose.

No man can deny but Christes apparel differed from the rest, and that this was a rare kind of habit, else would not the Euangelist Saint Iohn cap. 19. haue made so particular mention of it: wherefore, that whiche I say is true, that euen then mini∣sters of the Gospell might be knowne by their apparell, as Christ and Iohn the Bap∣tist: and therefore not to be so straunge a matter, that ministers should also now differ from other men in their apparell.

That which you speake of Iohn Baptist, confirmeth my saying, which is, that mi∣nisters of the Gospell were then also knowne by their apparell: and if vnwonted appa∣rell did set foorth Iohn his ministerie, and moued them the rather to enquire of his office, why may it not haue the same vse now in like manner? But I haue vsed those examples only to shew the vanitie of the Admonition, which would make the Reader beléeue, that in those dayes there was no distinction vsed in apparell.

Christ and his Apostles haue left a perfect patterne of a minister touching conditions, qua∣lities,* 1.24 & office, so hath y^e scripture done of a magistrate, and of a subiect also, of a master and of a seruant. &c. but shall there be therefore no distinction in apparell betwixte them? or no externall notes to discerne them by? what kind of argument cal you this, Christ and his Apostles haue left vs a perfect patterne of the ministers office: Ergo, the magi∣strate may not take any order for his apparell? Truly these be loose conclusions and (as you vse to tearme them) very pitifull arguments. Of the same force be these argu∣ments: most of the Apostles and Prophets vsed no such seuerall apparell, Ergo, we may not vse any seuerall apparell. And againe, none of them haue left any commaundement of it, Ergo it ought not to be.

The first reason hath thus many faults: first, the Antecedent is vntrue, as I haue shewed before out of this Prophet Zacharie, and M. Caluine. &c. For the Prophets were discerned from others by a certaine kind of apparell, and it is not able to be pro∣ued but that the Apostles had seuerall apparell from the common sorte of men. Se∣condly,* 1.25 it is no good argument à facto ad ius: but it is much worse à non facto ad non ius, the which kind of argument Zuinglius diuers times reproueth in his treatises against the Anabaptists, as I haue oftentimes said. Thirdly, if some of the Apostles and some of the Prophets did vse seuerall apparell (as the Antecedent cōfesseth they did) though it doth not follow that we must do so: yet it euidently proueth that we may do so, being no commaundement in the scripture to the contrary.* 1.26

Youre seconde argumente is ouerthrowne by youre owne selfe. For Pag. 13. you saye, that many thynges are bothe commaunded and forbidden, of whyche there is no

expresse mention in the word, which are as necessary to be followed and auoyded, as those whereof* 1.27 expresse mention is made: which if it be true, (as it is most vntrue) then thinges of lesse importance and not so necessary, though they be not expressedly commaunded, yet may they be done. M. Caluine in his booke against the Anabaptists (for your arguments and theirs do maruellously agrée, and be builded vpon the selfesame foundation) sayth thus: To dissolue that which God neuer dissolued, is in a mortall man a token of to muche rashnesse and arrogancie. But let vs always hold this, that then the authoritie of God is v∣surped,* 1.28 when that is condemned, which he hath permitted: But the scripture mentioneth in no place that the vse of armoure is forbidden vnto princes. &c. You may herby then per∣ceiue, that M. Caluine doth not thinke this to be a sound argument, it is not commaun∣ded: Ergo it is vnlawfull, except it can be shewed to be prohibited: wherefore if you will condemne a seuerall kind of apparell in ministers, you must shewe some com∣maundement or prohibition in the word of God for the same, else are you rashe, and arrogant, vsurping to your selfe gods authoritie as M. Caluine saith.

Chap. 2. the second Diuision.

Ansvvere to the Admonition. Page. 55. Sect. 1.

Eusebius saith, that S. John the Apostle ware on his head a leafe or thinne plate like vnto a Bishops miter.

T. C. Pag. 53. Sect. vlt.

For want of store, and to make a long booke, heere is S. Iohns miter rehearsed thr〈1 line〉〈1 line〉se in one leafe to the same purpose, and in the saine words. And bycause it was not enough that M. Bul∣linger, and M. Martyr should speake of them, you haue preuented them both, least you should haue* 1.29 seemed to haue brought nothing. If this be not coleworts*twise sodden, I cannot tell what is.

Io. Whitgifte.

It is so often rehearsed as you report, but by diuers authors, to shew their opini∣ons of one and the selfesame thing. M. Gualter and M. Martyr among other exam∣ples, vse this of S. Iohn to proue that in the auncient Church there was a peculiar fashion of apparell for Priests. I recite their words as witnesses in this case worthy of credite, and by that occasion this example of Iohn is the oftner repeated: but thys is a sore matter to moue such choler: you should quietly haue answered the reason, and left your heate of speach: but you haue done the contrary.

That the Magistrate may appoint a distinct apparell for Ministers.

Chap. 3. the. I. Diuision.

Ansvvere to the Admonition. Pag. 55. Sect. 1.

But what if none of the Prophets, what if none of the Apostles (which you are not able to proue eyther of the prophets or Apostles) were knowne by their apparell? May not therefore Christian magi∣strates in Christian common weales, for order and decencie appoynte a seuerall kinde of apparell, as well to ministers as to other states of men.

T. C. Page. 54. Sect. 1.

You aske whether the christian Magistrate may enioyne a seuerall kinde of apparell to the Ministers. Eyther the cause is to weake, whiche you defende, or else it hathe gotten an euill pa∣trone, whiche would so gladly shifte it, and chaunge it with another. For this is an other question, whiche you speake of. For although that be graunted vnto you, whiche you demaunde, yet you can not conclude your cause. For albeit the Magistrate may commaunde a seuerall apparell, yet it followeth not that he may commaunde this kinde of Popishe apparell, and therfore what man∣ner of argument is this of yours, the Magistrate maye commaunde a seuetall apparell, therefore he maye commaunde this. The Colledge walles will tell you (*) 1.30 that a man can not conclude from the whole to the parte affirmatiuely. So you see I mighte let you fishe and catche nothing, but I am neyther afrayde, nor ashamed to tell you the truthe of that you aske, so farre foorthe at leaft as I am perswaded. (a) 1.31 I thinke therefore it maye be suche a kinde of apparell, as the Magistrate commaunding it, the Minister may refuse it, and suche it may be, as he may not re∣fuse it. But whatsoeuer apparell it be, this commaundement can not be without some iniurie done to the Minister. For seeing that the Magistrate (b) 1.32 doth allow of him, as of a wise, learned, and discrete man, and trusteth him with the gouernment of his people in matters betweene God & them, it were somewhat hard not to trust him with the appoynting of his owne apparel, and he is probably to be supposed that he hathe discretion to weare his owne geare comely, and in order, that is able to teache others, howe they shoulde weare theirs: and that he shoulde be able to doe that by his wisedome, and learning, that others doe without learning, and great store of wyse∣dome, and that he should keepe order and decencie in apparell, which hath learned in the schole of Christe, whiche they doe that had neuer other scholemaster than common sense and reason. And if any minister be founde to faulte, in going eyther dissolutely, or to exquisitely and delicately, then the Magistrate may(c) 1.33 punishe him according to the disorder wherin he saulteth.

Io. Whitgifte.

If you had noted my order, and delte sincerely, these wordes of yours might with lesse discredite vnto you, haue bin well forborne. For in this place I onely proue that the ministers may be distinguished from other by a seuerall kinde of apparell. And I aske the question whether a christian Magistrate may appoynt a seueral kind of apparell for order and decencie? Of this apparell whiche the Admonition calleth Antichristian, I speake a little after. Your so vsuall kinde of reasoning not ad idem, ar∣gueth but lacke of abilitie to answere the present purpose.

The question is incident to my cause: for if the Christian Magistrate haue au∣thoritie to appoynt a seuerall kinde of apparell to Ministers, then it is also lawfull for Ministers to vse it.

You saye the Colledge walles will tell me, that a man cannot conclude from the whole to the* 1.34 parte affirmatiuely. Althoughe my argument is neyther à genere, nor à toto, but ab oppo∣sitis relatiuis▪ (for it is this in effecte, the Magistrate may commaunde it, Ergo the sub∣iects must obey it) yet not the Colledge walles (which be dumbe and can not speake) but the rules of Logike telleth me, that if by the whole you meane that whiche the Logitians doe call Genus, then an argument from the whole to the parte doth firme∣ly holde affirmatiuely, if the whole be taken vniuersaliter, vniuersally, as in this ex∣ample, omne animal est sensibile, Ergo, omnis bomo est sensibilis. Omnis virtus est mediocritas, Ergo temperantia est mediocritas: and so likewyse the Magistrate hath authoritie to ap∣poynt any kinde of habite for order or decencie, Ergo he maye appoynt this or that kinde of habite. If you meane by the whole, that whiche the Logitians doe properly call to tum integrale, as you séeme to doe, then the rules of Logike tell you, that ab omn〈1 line〉〈1 line〉 〈1 line〉〈1 line〉oto ad partes (excepte it be à toto in modo) the argument is good affirmatiuely, and not otherwise. I am not disposed to boaste of my knowledge in Logike, nor to winne any opinion thereof to my selfe by defacing or contemning of other: But, I thanke God, I haue sufficient to maynteyne whatsoeuer I haue written, and to answere what you can replie to the contrarie. But who would haue thought that this spirite had bin in T C. a man supposed to be so mortified. &c.* 1.35

You answere my question in déede: but as good neuer a whitte as neuer a deale the better. For in suche sorte you giue the Magistrate authoritie to commaunde some kinde of apparell to the Minister, that he can commaunde none vnto him,

whatsoeuer it be, without some iniurie done to the Minister: whiche is a verye straunge answere. For first it restrayneth the Magistrate from hauing authoritie to 〈◊〉〈◊〉 any kinde of apparell: for suche (you saye) it maye be, that the Minister maye re∣fuse it: Then dothe it accuse the Magistrate of doing iniurie, if he appoynte euen that kinde of apparell that he maye lawfully doe. For you saye, whatsoeuer apparell it be, this commaundement can not be without some iniurie done to the Minister. This is a very nyce authoritie giuen to the Magistrate: but let the Reader well consider your wordes, and marke what authoritie you giue to Magistrates. One reason whereby you woulde proue that the Magistrate do〈1 line〉〈1 line〉he the Minister iniurie, if he com∣maunde him to weare that kinde of apparell, whiche is lawfull to be commaun∣ded, is this: the Magistrate dothe allowe of him as a wise, learned, and discrete man. &c. and therefore it were somewhat harde not to trust him with the appoynting of his owne apparell. &c. First, it is not true, that the Magistrate dothe allowe of him. &c. For you wyll haue him chosen by the Parishe, and the Magistrate can not knowe what kinde of Mini∣sters euery Parishe dothe choose. Secondly, if the Magistrate allowe of him, it is vpon condition that he be obedient to his lawes. Thirdly, the Magistrate may be decey∣ued in him, and take him for another manner of man than he is. Laste of all, howe wyse, howe learned, howe discrete soeuer he is, yet is it méete that he obey lawes, and be subiecte vnto good orders. May not other learned, wyse, and discrete men, alleadge this for them selues also, and say, that they be able to gouerne themselues, what néede they lyke children be prescribed what to doe? And vndoubtedly at this day this is the voyce of diuers: and this lesson of libertie belike they haue learned of you.

I doe moste humbly desire those that haue the care of this common wealthe, but* 1.36 to consider what lyeth hidde euen in these your wordes vttered in this place, they will then no doubte vnderstande that you séeke fréedome from all lawes of Prin∣ces, and imagine that suche perfection maye be in men, that they shall not néede to be gouerned by ciuill lawes, but euery man to be a lawe to him selfe.

And héere your subtile dealing is worthy to be noted (whiche is very vsu∣all with you) in altering the case: for whereas the kynde of apparell is appoyn∣ted to be a distinction from other men, and an externall note of their calling, as it is in other sortes of men, as Iudges, Sergeantes, Aldermen. &c. you (as though〈1 line〉〈1 line〉 you knewe not this) make your Reader beléeue, that the Magistrate in appoyn∣ting apparell dothe mistrust the Ministers discretion, in wearing his owne geare come∣ly, and in order: as if the meaning of the Magistrates commaundement héerein, were, that Ministers shoulde not goe eyther dissolutely, or disorderly, and not ra∣ther that all Ministers shoulde vse that fourme of decent apparell, whereby they mighte in one vniforme order agrée ámongest them selues, and differ from other states of people in hir Dominions. If you ment vprightly, you woulde not so often deale in this order.

Chap. 3. the. 2. Diuision.

Ansvvere to the Admonition. Pag. 55. Sect. 1.

Iudges, Sergeants, Aldermen, and Citizens are knowne by their apparell, and why maye not Ministers be so likewyse? are they not vnder subiection? be they not subiect to ciuill lawes and ordinances? ought they not to obey their gouernours in all things not agaynst the worde of God?

T. C. Pag. 54. Sect. 2.

And whereas you woulde proue that it maye be done with the Ministers, as it is done wyth Iudges, Sergeantes, Aldermen, and Sheriffes, the case is not lyke. For as for these which be in office, their robes and gownes may as their maces and swordes, somewhat helpe to set foorthe the maiestie and moderate pompe whiche is meete for the offices of Iustice whiche they execute, and consequently to helpe to strike a profitable feare into their hearts, whiche are vnder∣neath them, whiche hathe, nor can haue no place in the minister, whose authoritie and power, as it is not outwarde, so can it not, nor ought not to borrowe any credite of those externall shewes. And the Magistrate, or the Citie, may seeke some honor of the Citizens, mustering as it were by numbers in one liuerie, whiche ought not to be looked for at the ministers hande, because he hono∣reth and serueth the Magistrate an other waye, nor can not also, considering that they are scat∣tered throughe all the lande in euery Towne, one, or not so many, as beeing put in one liuerie, would make any great shewe to the honour and commendation of the Towne, or Citie where they remayne.

Io. Whitgifte.

I mighte as well answere for Iudges, Sergeants. &c. as you doe for mini∣sters, and saye that seeing the Magistrate dothe allowe them as wyse, learned, and discrete men, and trusteth them with the gouernment of the common wealthe, it were somethyng harde not to trust them with the appoynting of their owne apparell: but so shoulde I reason fondly and seditiously: for it is méete that learned, wyse, and discrete men should be sub∣iecte to lawes: and the wyser, the learneder, and the discréeter they be, the more wil∣ling they are to obey the same. And this kinde of argument tendeth to nothing else, but to the animating of the subiects agaynst the Magistrate, and agaynst the lawes.* 1.37

Thoughe the authoritie that the Minister oughte to haue, muste come especially by his doctrine, good conuersation, and by his calling: yet is no outwarde meanes (bée∣ing lawfull) to be refused, whereby the same maye be helped: and he muste labour as muche as he can, euen by outwarde meanes (whether it be of conuersation, or of apparell, or any suche lyke thing) to commende his office and calling, and to procure reuerence vnto it.

A man mighte lykewyse saye, that Princes, Iudges, and Magistrates, are not to be reuerenced for their apparell sake, but for the authoritie committed vnto them by God: and yet is it méete and conuenient that they weare suche kinde of apparell as may externally commende their authoritie.

The apparell of Ministers declareth their modestie and grauitie: signifieth their calling and office: perteyneth to comelynesse and order: and therefore as conuenient to be prescribed vnto them, as any other kinde of apparell is to Iudges, Serge∣antes, or other ciuill Magistrates. And forasmuche as Ministers be members of the common wealthe, it is méete that they shoulde be subiecte to the orders of the same.

It is the honor of the Prince to haue all the states and degrées of persons with∣in hir dominion in good order, be they in Citie, or in Towne, togither or separate: and therefore this is nothing that you say, the Magistrate or the Citie maye seeke some honor of the Citizens. &c.

The Iudge, wheresoeuer he goeth, ought to be knowne by his apparel, euen so the Minister: neyther can you shewe any good reason to the contrarie. M. Caluine vpon* 1.38 the. 23. of Mat. sayth, it is méete that Doctors should in grauitie and modestie of apparell differ from the common sorte.

Chap. 3. the. 3. Diuision.

T. C. Pag. 54. Sect. 3.

And so you see your question answered, whereby appeareth they are subiectes as other are, and to obey also sometimes, where the commaundement is not giuen vpon good grounds.

Io. Whitgifte.

It is answered in déede according to my expectation, but neyther according to the truthe, nor the duetie of a subiect.

The distinction of Apparell was appoynted for Ministers before the Popes tyrannie.

Chap. 4. the. 1. Diuision.

Ansvvere to the Admonition. Pag. 55. Sect. 2. 3.

If you doubte whether a particular kinde of apparell differing from the lay men, were euer appoynted for Ministers in the Church before the Popes tyrannie, and whether in these dayes it maye be appoynted in reformed Churches, or no, heare the iudgement of master Bullinger, and master Gualter, in an Epistle written by thē to master N. and master M. Their words be these.

That in the auncient Churche there vvas a particular fashion of appa∣rell* 1.39 for Priests, it appeareth in the Ecclesiasticall historie of Theodoret. lib. 2. cap. 27. and of Socrates lib. 6. cap. 22. No man is ignorante, vvhich hath but lightly redde ouer the monumentes of the auncient fathers, but that the Ministers vsed a cloake in their seruice. And therefore I say de before, that the diuersitie of garmentes had not his originall of the Pope. Eusebius citeth out of the auncient vvryters, that sainct Iohn the Apostle vvare on his head a leafe or thinne plate lyke vnto a Bishops myter. Pon∣tius Diaconus vvitnesseth of sainct Cyprian the Martyr, that vvhen he offered his necke to the executioner, he first gaue him his cappe, and the Deacon his vpper garment, and so stode appareled in vvhite linnen. More∣ouer Chrysostome maketh mention of vvhyte apparell of Ministers. Hi∣therto Bullinger and Gualter.

T. C. Pag. 54. Sect. 3. 4.

The place of (a) 1.40 Theodoret cited by M. Bullinger, maketh mention of a golden Cope, and that vsed by Bishops of Hierusalem, and solde by Cyrill a good Bishop, whereby he declared sufficiently his misliking of suche garments in the ministerie of the Sacraments. In the place the whiche he citeth out of Socrates, there is one Sycinius an Nouatian Bishop is sayde to haue worne whyte apparell, and therefore is reprehended as for too muche exquisitenesse and fine∣nesse of apparell, and the Bishop of Durisine, in a letter he wrote, alleadgeth the same place a∣gaynst the surplice. A man would hardly beleeue that master Bullinger should vse these places to proue a distinction of apparel amongst the Ministers: We are not ignorant but that a cloake hath beene vsed of the Ministers in their seruice, but that was no seuerall apparell of the Ministers, but common to all Christians, which with chaunge of their religion, chaunged also their apparell, as appeareth manifestly in Tertullian de Pailio.

As for the Petalum that S. Iohn ware, I see not howe it can be proued, to be like a Bi∣shops 〈1 line〉〈1 line〉iter. For the cappe that S. Cyprian gaue the executioner, argueth rather that it was the common apparell, whiche was customably worne, for else it woulde not haue done him so muche good. As for his vpper garment, whiche he gaue to his Deacon, it was a token of his good wyll, which he would leaue with him, as the practise hath beene seene with vs, and proueth nothing that it was any seuerall apparell. As for the whytelinnen garment, whiche he suffered in, it can not seeme straunge vnto vs, which haue seene the holy martyrs of the Lorde executed in Smith∣fielde and other places. And it is not to be thoughte that S. Cyprian had so small iudgement, that liuing in the tyme of persecution, he would by wearing of some notable apparell from the rest, as it were betray him selfe into the handes of his ennemies, vnlesse all the Christians had done so too for clearer and more open profession of their faythe, and greater detestation of the contrarie Religion: as Tertullian and the Chrystians in hys tyme dyd, by the wea∣ring of a Cloake, whiche reason maye bee also alleadged of the Petalum of Saincte Iohn.* 1.41 It is true, Chrysostome maketh mention of a white garment, but not in commendation of it, but rather to the contrarie. For hee sheweth that the dignitie of their ministerie, their

sa〈1 line〉〈1 line〉tie and crowne was in taking heede, that none vnmeete were admitted to the Lordes supper, not in going about the Churche with a whyte garment. And it is easily to be seene by (* 1.42) Salo∣mon* 1.43 in his Ecclesiastes, that to weare a whyte garment was greatly esteemed in the East partes, and was ordinarie to those that were in any estimation, as the wearing of blacke with vs: and therefore was no seuerall apparell for the ministers, or for to execute their ministerie in.

Io. Whitgifte.

The wordes of Theodoret be these, But the tale, which they had raysed of Cyrillus,* 1.44 did chiefly displease the (* 1.45) Emperour. For wheras the most worthy king Constantine had for the honour of the Churche of Hierusalem giuen vnto Macarius Bishop in the same ci∣tie, a holy garment (precious and wrought with golde) which he should weare, when he ministred the holy Baptisme, they reported that Cyrill solde it. &c. Héere you sée that Theodoret counteth it but a fable, that Cyrill should make any suche sale, and those that say he solde it, declare that it was not for any disalowing of the vesture, but for* 1.46 necessitie of the poore in the time of famine, as Sozo. lib. 4. cap. 25. testifieth.

You deale with M. Bullinger as you doe with me, that is, you peruert his meaning and alleage that out of Socrates, that he ment not, & keepe that in silence, which ma∣keth* 1.47 directly for this purpose. Socrates there sheweth howe Sycinius béeing a No∣uatian, did weare white apparel, & when he was for the same reproued, he answered that it was no where written that Priests shoulde weare blacke apparell, and bad them proue by scripture, that priests ought to weare blacke apparell. Whereby it is playne, that ministers in those days did weare black apparel, & were therby knowne, and that Sycinius béeing an heretike refused so to do, vsing the same arguments that you do, scilicet, that it is no where commaunded that Priests should weare suche kinde of vesture. Wherfore the story is aptly alleadged by master Bullinger, to proue a seue∣rall kinde of apparell, and it insinuateth what manner of men those be, that con∣temne the common order in suche matters, and loue to be singular like vnto Sycinius the Nouatian heretike.

As for S. Iohn his Petalum, you heare what these learned men saye, who no doubte haue good grounde of their iudgement. Neyther woulde Eusebius haue made any mention of it, if it had not bin a kinde of apparell, whereby S. John was knowne.* 1.48 The wordes of Eusebius lib. 3. cap. 31. be these: Iohn whiche leaned vpon the brest of the Lorde, beeing a Priest wore a leafe or thinne plate. Whereby it is euident, that this ap∣parell was peculiar to S. Iohn in the respecte that he was a Priest. That Cyprian his apparell was not vsuall and common for other men to weare, it may appeare by this, that the names of his apparell be expressed, for that whiche he gaue to the exe∣cutioner is called Birrus, that is, a thi〈1 line〉〈1 line〉ne plate, and that which he gaue to the Deacon was called Dalmatica, a garment with long sléeues: as for the white linnen, it is not there mentioned as any distinct kinde of apparell.

The wordes of Chrysostome doe manyfestly declare that then suche kinde of gar∣ment was vsed in the administration of the Sacramentes: neyther doe his wordes tende any thing at all to the disalowing of it, for they be spoken by the way of compa∣rison, and negatiues by comparison are not simple negatiues (as I tolde you before) but by the way of comparison: and therefore when Chrysostome sayth, that the dig∣nitie of their ministerie. &c. was in taking heede, that none vnmeete were admitted to the Lords supper, not in going about the Churche with a white garment, he dothe not disal∣lowe going about the Churche in a white garment, but he sayth, that it is not in comparison of the other, so greatly to be regarded.

If Salomon in that place ment any suche matter, yet is it no profe at al for this that* 1.49 you alle〈1 line〉〈1 line〉e it for: there was a great nūber of yeres betwixt Salomon his time, and Chrysostomes, and all kinde of customes much altered, & therfore I maruell what you meane to bring in Salomon to proue that the white apparel vsed by ministers of the church in the administration of the sacraments in the time of Chrysostome, was not s〈1 line〉〈1 line〉uerall, but common and vsuall apparel. But that the Reader may vnderstande your

carelesnesse in alleaging the scriptures, I will set downe the wordes of Salomon in that. 9. chapter and. 8. verse. At all times let thy garments be white, and let not oyle be lac∣king vpon thine head. In the which sentence, by the white garment is ment eyther in∣nocencie of life, as Pellicane doth interprete it, or ioy & mirth, as some other thinke:* 1.50 but there can be nothing lesse gathered thereof, than that there was at that time any suche vsuall kinde of apparell. And to what purpose should he haue so sayde, if it had bin so? The Metaphores & figuratiue kinde of spéeches that Salomon vseth in these bookes, can not be vnknowne to any. You do not trouble me with many quotations, but those that be, are passing straunge. And surely I can not but maruell howe you dare be so bolde, as thus to abuse the scriptures.

Be it that this is the saying of belly gods (according to the note of the Geneua Bi∣ble, whervpon I thinke you grounde your assertion) to moue vnto mirth & pastime, dothe it therefore followe, that this was an vsuall kinde of Apparell in Salomon his time? Or if it were then, must it be also in Chrysostome his time? Or if it were so in his time, might it not also be vsed of the ministers in the administration of the sa∣craments, as a comely and decent vesture, and differing from the rest? If I had the gifte of iesting, that you are so excellent in, what sporte could I make with this, and a number suche like places?

Chap. 4. the. 2. Diuision.

Ansvvere to the Admonition. Pag. 56. Sect. 1.

Peter Martyr likewise in an Epistle written to master Hoper,* 1.51 sayth on this sorte: I vvill not graunte that these diuersities of vestures haue their beginninges of the Pope, for so muche as I reade in the ecclesia∣sticall historie, hovve that Iohn the Apostle vvore at Ephesus, vvhere he* 1.52 dvvelled, a Bishops apparell, tearming it Petalum, seu lamina Pontificalis. As tou∣ching Sainct Cyprian the holy martyr, Pontius the Deacon vvriteth, that a little before he shoulde be beheaded, he gaue vnto him that vvas appoyn∣ted to behead him, his vesture called Birrus, after he had put it off, and to the Deacons he gaue his other vesture called Dalmatica, and so stoode in linnen. Chrysostome maketh mention of the vvhite vesture of the mini∣sters of the Churche. Haec ille.

T. C. Pag. 55. Sect. 1.

The reasons that M. Peter Martyr vseth, are the same before, and howe he hath also con∣demned them, it shall appeare, with M. Bucers iudgement of these thinges in the ends of the booke.

Io. Whitgifte.

In the meane time you sée howe these notable learned men agrée in one truthe a∣gaynst you: neyther are you able to shewe any contrarietie in this poynt vttered by him, or M. Bucer, as I trust shall then appeare.

Chap. 4. the. 3. Diuision.

Ansvvere to the Admonition. Pag. 56. Sect. 2. 3.

Socrates also in the seconde booke of his Ecclesiasticall historie* 1.53 sayth, that the father of Eustathius beeing Bishop of Cesarea, did depriue the sayde Eustathius his sonne beeing a priest, of his place* 1.54 and dignitie, because he wore apparell not comely for a Priest to weare, nor agreable to his order.

Therefore it is certaine that Ministers euen from the Apostles tyme haue had a distincte and seuerall kynde of apparell from other men.

T. C. Page. 55. Sect. 2.

As for Eustathius his depriuation, bycause he dyd not were apparell meete for a Minister, it maketh not to this purpose one whit. For I haue shewed that if any minister goe like a ruffian or swashe buckler, or in the brauerie of a courtier, that it is meete he should be punished according to the quantitie of the fault. And that it is so to be vnderstanded it appeareth manifestly by the coun∣sell of Gangris, which did therfore confirme the same deposing, bycause he ware a straunger appa∣rell, and the habite of a Philosopher, and caused all his fellowes to doe so. Therefore I maruaple what you meane to alleage this place. It is also alleaged of (*) Nicephorus, in (a) 1.55 neither of the* 1.56 places there is any Eustathius the sonne of Eustathius, but of Eulabius, or as Nicephorus rea∣deth Eulalius. And therefore your conclusion is both vntrue and vncertaine, that since the Apo∣stles times there hath bene a distinct and seuerall apparell of the ministers from the rest.

Io. Whitgifte.

The wordes of Socrates Lib. 2. chap. 43. be these: Eustathius the Bishop of Sebastia in* 1.57 Armenia was not admitted to make his defense, bycause he was deposed before of his fa∣ther Byshop of Cesarea in Capadocia, for that he wore an vndecent garment. The canon of the Councell of Gangris: If any man thinketh it to auaile vnto his holye purpose (to* 1.58 wete of continencie) that he weare a cloake, as if thereby he should atteine vnto righteous∣nesse, and reprehendeth, or condemneth them which weare the ornament called Byrrhus and the other common and vsuall garment, let him be accursed. Dist. 30. Both by Socrates and also by this Canon of the Councell it doth appeare that Eustathius and his adhe∣rentes were condemned for vsing a newe and singular kinde of apparell, from that which then was commonly and customably vsed of all Bishops. That in the conclu∣sion of this Councell which is spoken of modest, simple, and decent apparell, agaynst that which is lose and dissolute, hath no collour of prouing any thing against Eusta∣thius his contempt and singularitie, neither doth it in any one word signifie, that he was not depriued for refusing to weare the ordinarie and accustomed apparell to Priestes.

You saye, that in neither of the places, there is any Eustathius the sonne of Eustathius,* 1.59 but of Eulabius. &c. Gladly woulde you haue some thing to dally with, if possibly you could tell how. Are you not ashamed thus to deale? where doe I say that Eustathius was the sonne of Eustathius? had you not my booke before you? be not these my words: Socrates in the second booke of his Ecclesiasticall historie saith, that the father of Eustathius being Bishoppe of Caesarea, did depriue the sayd Eustathius his sonne beyng a priest. &c. I neither name him Eusta∣thius, nor Eulabius, nor Eulalius: Therfore my conclusion is both true and certain, and you doe but séeke occasion of quareling.

That the Apparell now vsed is not Popishe or Antichristian: and that things inuented by euill men may be vsed of Christians.

Chap. 5. the first Diuision.

Ansvvere to the Admonition. Pag. 56. Sect. 4.

But cappe, gowne, tippet. &c. you saye, is Popishe and Antichri∣stian: This is onely sayde, and not proued. If you call it Popishe and Antichristian, bycause it was first inuented by an Antichristian Pope: it is first to be considered whether that be true or no. Then if it be true, whether euery thing so inuented, is of necessitie to be abo∣lished.

T C. Page. 55. Sect. 3.

The matter lyeth (*) 1.60 not in that, whether these things were first inuented by Papistes, or being deuised of others, were after taken by the Papistes, but the matter standeth in this, that they haue bene vsed of the Papistes as notes and markes, and sacraments of their abhominations.

Io. Whitgifte.

You alter the case as oft, as it pleaseth you, and libertie you haue to affirme or denie what you list, when you list, and where you list without controlement: for hitherto I am sure your chiefe groundes against the apparell hath béen, that the same was in∣uented by Popes, and vsed by them. But take your pleasure. That which followeth in my Answere to the Admonition, is directly against this your grounde also, if you will stande to it and not shrinke.

Chap. 5. the second Diuision.

Ansvvere to the Admonition. Pag. 56. Sect. vlt.

It is certaine that this apparell of ministers, which you find your selues so much greeued with, was appointed long before the church* 1.61 of Rome declined from the puritie of Christs Religion, for Stephanus Bishop of Rome, who liued the yeare of our Lord. 256. is sayde to be the first, which did appoint this kinde of apparell for ministers, ney∣ther are you able to shewe that any Antichristian Pope inuented the same. But admit it were so that this apparell was either borowed of the Iewes, or taken from the Gentiles, or inuented and vsed by* 1.62 some Antichristian Pope, yet it followeth not, but that the same may be well vsed of Christians in the Churche of Christ.

Io. Whitgifte.

To this T. C. speaketh not one word, good or euill.

Chap. 5. the thirde Diuision.

Ansvvere to the Admonition. Page. 57. Sect. 1. & Page. 58. Sect. 1.

Augustine in his Epistle ad Publicolam hathe this notable saying.* 1.63 Et cum templa, idola, luci, & si quid buiusmodi data potestate euertuntur, quamuis manifestum est, cum id agimus, non ea nos honorare, sed potius detestari, ideò tamen in vsus nostros priuatos duntaxat & proprios, non debemus indè aliquid vsurpare, vt appareat nos pietate ista destruere, non auaritia. Cum verò in vsus communes, non proprios ac priuatos, vel in honorem dei veri conuer∣tuntur, hoc de illis fit, quod de ipsis hominibus, cum ex sacrilegis & impijs in veram religionem mu∣tantur. &c. VVhen temples, Idols, groues, and such like things by authoritie be ouerthrovvne, althoughe it is manifest, vvhen vvedoe that, vve honour* 1.64 them not, but detest them, yet for all that vve may not therefore conuert thē or vse them to our ovvne priuate vses onely and commoditie, that it may appeare that vve destroy them for Religion sake, and not for couetousnesse. But vvhen they are conuerted, not into priuate and our ovvne vse, but into common vses, or to the honor of the true God, that is done and brought to passe in them, vvhich is done and brought to passe in men them selues, whē of Idolaters and vvicked persons they are chaunged into true Religiō. This hath God himselfe taught in those testimonies, vvhich thou thy selfe haste

vsed, vvhen as God himselfe commaunded that of that same groue, vvhich vvas dedicated to straunge Gods, there shoulde be wood taken for his sacri∣fices: and of Hierico, that all the Golde and Siluer, and brasse shoulde be brought into the treasurie of the Lorde. VVherefore that also, vvhich is vvritten in Deutronomie, thou shalt not couet their siluer nor their golde, neyther shalt thou take any thing therof to thy selfe, least thou offende, by∣cause it is abhomination vnto the Lord thy God. &c. It manifestly appear∣reth that eyther priuate vses is forbydden in such things, or that nothing should so be brought into thy house that it be honored: for then it is abho∣mination. &c. Hetherto Augustine.

By these wordes it doth manifestly appeare, that euen things al∣together* 1.65 dedicated to Idols and vsed in Idolatrie, may be conuerted to common vses, and vsed in the seruice of God and to his honor, but not to priuate vses nor superstitiously.

T. C. Pag. 55. Sect. 4.

As for Augustine his place, it is to be vnderstanded of such things as haue (*) 1.66 a necessarie vse, and therefore may not be taken away from vs by the superstition of men. For so we might also be depriued of the sunne, which is as it were the life of the worlde, bycause the sunne hath bene wor∣shipped. But that Saint Augustine did not like of this kinde of reteining ceremonies, it maye (*) 1.67 appeare. Do you aske saith he, how the Paganes may be wonne, how they may be brought to sal∣uation,* 1.68 forsake their solemnities, let go their toyes, and then if they agree not vnto our truth, let thē be ashamed of their fewnesse, whereby he sheweth that the nearest waye to gaine the Papistes, is to forsake their ceremonies. And yet I woulde be lothe to saye eyther with you, or with Augu∣stine, that it is not lawfull for a man, to make of a Popishe surplisse, a shirte for himselfe, or to take the golde of a Cope which he hath boughte, and conuert it to his priuate vse. And herein we do no∣thing disagree with Saint Augustine, whiche graunt that surplesses and copes, and tippets, and cappes, may be applyed to a good vse, eyther common or priuate, as they will best serue, but we de∣nie that that vse is in distinguishing either the ministers from other men, or the ministers executing their ecclesiasticall function from themselues, when they doe not exercise that office.

Io. Whitgifte.

The wordes of Augustine be plaine, neyther can they be so shifted of. And it ma∣keth euidently against your distinction that he sayth such things may not be conuerted into priuate vses. A man may cauill with the most manifest authorities either of scrip∣tures or fathers, that can be: but euery shifte and cauill is not a sufficient answere. This proposition is by these wordes of Augustine directly proued: that things altoge∣ther dedicated to Idols and vsed in Idolatrie may be afterwarde vsed in the seruice of God, and to his honour, which is the state of our question. And bycause this is a materiall poynt, and peraduenture Saint Augustine his authoritie is not much regarded of you, I will set downe M. Caluine his opinion also touching the same matter, who in hys Harmonie vpon the bookes of Moyses, vpon these words in the. 23. of Erodus ver. 24. Thou shalt vtterly ouerthrowe, and breake in peeces their Images, sayth t〈1 line〉〈1 line〉us: we make it* 1.69 not now any scruple of conscience to reteine still those Churches which were polluted with Idols, and to put them to better vse bycause that whiche is added to the lawe propter conse∣quentiam (as they terme it) doth not bynde vs. I graunt that all those things which doe tende to the planting of superstition ought to be taken awaye, so that, by precise vrging of that vvhich is of it selfe indifferent, vve be not in to much rigour, Supersti∣tious. The place is worth the noting, it fully ouerthroweth your groundes agaynst the apparell.

Saint Augustine in that sermon quoted in your margent, speaketh against such as professing Christianitie did notwithstanding resort to the temples of the Paganes at their solemnities and feasts, thinking it sufficient, if they did in heart detest the Idols, though in bodie they were present in their temples and at their feasts: much like vn∣to those that thinke it sufficient to serue God in heart, though in bodie they be present

at the Masse, and Idolatrous seruice. That this is the meanyng of Augustine in that place, it may euidently appeare to all suche as will peruse it: vpon this Augustine bringeth in these wordes: If you aske howe the Paganes may be ouercome, wonne, and illuminated, howe they maye be brought to saluation: forsake all their solemnitie, let goe* 1.70 theyr toyes, and then if they agree not vnto the truth, let them be ashamed of theyr few∣nesse. It was in Saint Augustines time, as it is in some places at this day, where in some one citie there be Churches both for the Gospell, and for the masse also: it is not méete that suche as professe the Gospell, shoulde resort to the Masse: for besydes that they offende God in beyng presente at Idolatrous seruice, they also giue occasion to the Papistes to thinke better of theyr Masse, bycause they sée it frequented of suche as seeme to professe the Gospell, and thereby also persuade them selues of a greater multitude that embraceth their Religion: wherefore one way to conuert them is, to absteine from their Churches, that they may vnderstand both our misliking of theyr seruice, and their owne paucitie also. And that this is ment of by Augustine in that place, it may also appeare by these wordes in the same Sermon: The Paganes saye in their heartes, why forsake we our Gods, seeing the Christians them selues worship them as well as we. And agayne: Beholde against what true God thou doest offende, whyles thou fallest downe before false Gods. S. Augustine speaketh not one worde in all that sermon of ceremonies, or any thing else taken from the gentils, and by Christians con∣uerted to other vses: muche lesse of any suche matter as we haue newe in question. And therfore you do but abuse the Reader by reciting certaine words of S. Augustine without the circumstances, which open the true meaning of them.

I praise your wit for saying that such things may be conuerted to priuate vses: for denie that (as S. Augustine plainely doth) and I shall be bound vnto you, that your doctrine shall haue the fewer fautors by. 3. parts: for surely many that condemne your opini∣ons in heart, for hope of priuate commoditie, that might come vnto them, by the disso∣lution of colledges, Churches, &c. doe séeme very wel to like of them. Wherfore teach them (if you be wise) that such things may be conuerted to their priuate vses, what∣soeuer Augustine saith to the contrarie.

Augustine saith also that they maye be conuerted in honorem Dei, vnto the honour of God. What say you to that? as for your denying that that vse is in distinguishing eyther the ministers from other men. &c. bicause it is but your bare denyall against al the proofes alleaged, I will with affirming the contrarie passe it ouer.

Chap. 5. the fourth Diuision

Ansvvere to the Admonition. Pag. 58. Sect. 2. 3.

Peter Martyr in the Epistle before mentioned touching this matter,* 1.71 writeth on this sort.

But let vs consider your other argument, that is to saye: It is not lavvfull to vse these kinde of vestures, bicause they vvere inuented by the Popes ty∣rannie. In this poynt I doe not vvell perceiue hovve it may be affirmed for a suertie, that vve can vse nothing that perteined to the Pope, and is vsed in* 1.72 Poperie. Truely vve must take good heede that vve bring not the Churche of Christ into suche bondage, that it may not vse any thing that the Pope vsed. It is very true that our forefathers toke the temples of Idols, & turned* 1.73 them into holy Churches, vvhere Christ should be vvorshipped: And they tooke also the salarie and reuenevves consecrated to the Idols of the gentils, to their vvicked shevves and playes, and to their holy votaries virgines, and transposed it to finde the Ministers of the Church: And yet all these things dyd not onely seruice vnto Antichrist, but vnto the deuill: yea the holy Ec∣clesiasticall* 1.74 vvriters dyd not sticke to take the verses of Poetes, vvhiche had

bene dedicated to Muses, and to other diuerse Gods and goddesses, for to be played in playes, and spoken in shevves, to obteine the fauour of theyr Gods: I say they did nothing sticke or feare to vse them, vvhen it seemed to them conuenient, imitating Paule the Apostle, vvho stucke nothyng at all to rehearse for his purpose Menander, Aratus, and Epimenides, and that he dyd in intreating the holy Scripture apply prophane vvordes to set forth Gods Religion. VVe reade also hovve that vvine vvas consecrated* 1.75 vnto Bacchus, bread vnto Ceres, vvater vnto Neptune, oyle vnto Miner∣ua, letters vnto Mercurie, song vnto the Muses and vnto Apollo, and ma∣nie other things Tertullian rehearseth in his booke intituled de corona militis Christiani, vvhere almost he entreateth thys selfe same argumente: yet for all that vve sticke not to vse all these things freely asvvell in holye as in pro∣phane vses, although at one time or other before, they had bene consecrated to Idols and to deuils. Hetherto Peter Martyr.

T. C. Page. 55. Sect. 5.

To all these things that M. Martyr reckeneth vp of reuenewes, and wages, verses, wyne, breade, oyle, water, which beyng consecrated vnto Idols are wel vsed, Tertullian answereth in the same booke, whereout a number of these are taken: when he sayth that we oughte to admit a par∣ticipation of those things, which bryng eyther a necessitie or profit in the vse of them, but we deny 〈1 line〉〈1 line〉 these things thus vsed, are either necessarie or profitable. And therefore in steade of temples, tithes, wine, &c. if you would haue matched the surplice well, you shoulde haue sayde sensors, tapers, holy bread, holy water, and such like.

Io. Whitgifte.

Master Martyr vsed these examples to proue that the surplice and other apparell of Ministers nowe vsed (for that is the matter he handleth) may lawfully be reteyned and worne: whose iudgement and authoritie with learned and wyse men doth farre ouerreach your naked denyall. Neyther doth Tertullian speake any thing in his books de corona militis, that tendeth to the confutation of anye thing that Master Martyr hath here spoken, but to the confirmation of it rather, as he maye perceyue that with dili∣gence readeth the booke. Eusebius Lib. 4. cap. 11. sayth that Iustinus Martyr preached the* 1.76 Gospell of Christ beyng apparelled lyke an heathen Philosopher. S. Augustine de ciuit. Lib. 19. cap. 19. writeth thus: it perteyneth nothing to the Citie of God in what kinde of* 1.77 apparell, or in what order of lyfe, so that it be not agaynst God, anye man followe this fayth whereby we come vnto God. Therfore when Philosophers become Christians, the church compelleth them not to chaunge their apparell, or manner of lyuing, whiche can nothing hinder Religion, but onely she compelleth them to chaunge their false opinions. Hilarie* 1.78 also sayth, in Psal. 67. that the spoyles of the heathens taken from the deuill, are deuided to the furniture and ornamentes of the Churche of God. So that the saying of Master Martyr is very true, and confirmed by auncient authoritie, and the vse of the Church as the testimonies of these fathers manifestly declare. Where as you saye, that if I would haue matched the surplice well, I should haue sayd sensors, tapers. &c. I tell you againe that it is not I, but M. Martyr a famous and notable man, that so matched them, and at that time, when the same matters were in controuersie, and his iudgement requi∣red of them, and therefore coulde not be written of him, but with great aduisement. Howbeit, that you maye know something the more, you muste learne to put a diffe∣rence betwene Adiapbora vera & Pseudoadiapbora, those things that be indifferent in deede, and those that are falsely accompted indifferent.

Chap. 5. the fifth Diuision.

Ansvvere to the Admonition. Pag. 59. Sect. 1. & Pag. 60. Sect. 1.

Bucer in an Epistle that he writte to Iohn Alasco, is of the same* 1.79 iudgement, his wordes are worthie to be noted, and be these: For if by no meanes it be lavvfull to vse those things, vvhiche vvere of Aarons Priesthood or of the Gentiles, then is it not lavvfull for vs to haue Chur∣ches, nor holydayes. For there is no expresse commaundement by vvord in the holy Scriptures of these things. It is gathered notvvithstanding from the example of the olde people, that they are profitable for vs to the encrease of godlynesse, vvhich thing also experience proueth. For any thing to be a* 1.80 note of Antichrist, is not in the nature of any creature in it selfe (for to that ende nothing vvas made of God) but it hangeth altogether of consenting to Antichristes Religion and the professing thereof. The vvhich consent and* 1.81 profession beyng chaunged into the consent and profession of Christiani∣tie, there can sticke in the things themselues no note or marke of Anti∣christes Religion. The vse of Bels vvas a marke of Antichristianitie in our Churches, vvhen the people by them vvere called to Masses, and when they vvere roong against tempestes 〈1 line〉〈1 line〉 Novve they are a token of Christianitie, vvhen the people by them are gathered together to the Gospell of Christ, and other holy actions. VVhy may it not then be, that the selfe same gar∣mentes* 1.82 may serue godly vvith godly men, that vvas of vvicked significati∣on vvith the vngodly? Truely I knovve very many Ministers of Christe, most godly men, vvho haue vsed godly these vestures, and at this day doe yet vse them: So that I dare not for this cause ascribe vnto them any faulte at all, much lesse so heynous a fault of communicating vvith Antichrist, for the vvhiche faulte vve may vtterly refuse to communicate vvith them in* 1.83 Christ. The Priests of deuils did celebrate in their sacrifices, the distributi∣on of bread and the cuppe, as Iustinus Martyr and Tertullian make menti∣on. VVhat let is there vvhy vve may not vse the same ceremonies also? you vvill say vve haue a commaundement of the Lord touching this ceremonie. Very vvell. And by the selfe same it appeareth that same thing to serue a∣mong the children of God to the seruice of Christ, vvhich the vvicked abu∣sed in the seruice of deuils, if the commaundement of Christ be added there∣to. But it is the commaundement of Christ, that in our holy actions vvein∣stitute and vse all things so as comelinesse and order be obserued, that fayth may be edified.

The same M. Bucer in another Epistle written to M. Cranmer Archbishop of Canterbury, saith on this sort: All true godly men may* 1.84 godly vse those rytes, vvhiche vvicked men haue abused hovvsoeuer vn∣godly.

T. C. Pag. 56. Line. 2. & Sect. 1.

It is true that M. Bucer saith, that it is not in the nature of any creature to be a note of Anti∣christ, but yet it followeth not thereof, that the creature that hath bene accidentally and throughe a∣buse applyed to Idolatrie, may be forthwith vsed as we shall thinke good. For neither the Idols of the gentus, nor the corruptions of those which offered, had not power to make the beefe or mut∣ton that was offered, no good and holesome meate for the sustenaunce of man, neyther cause that a Christian man could not eate them as beefe & mutton, but yet either to eate it at the table of Idols,

before them, or else priuately in his owne house, when there was any weake by, that thought it an abhominable thing, was not lawfull: and yet the meate neuerthelesse the good creature of God, and which might be receiued with thanksgiuing, so the abuse of the surplis and coape. &c. cannot cause, but that they may be vsed as cloth and silke.

And whereas he saith that they are changed, and made of notes of Antichristianitie, markes of Christianitie, I say that they cannot be changed so by and d〈1 line〉〈1 line〉cree or commaundement, for asmuch as notwithstanding that profession of chaunge, the ha〈1 line〉〈1 line〉 ts or men vnto whiche euery man must haue regard vnto, are not changed. For not so soone as the magistrate will say that these things shall be from hencefoorth vsed as things indifferent, foorthwith men do vse them so, but those only vse them so, which haue knowledge, both the ignorant and the weake take them still otherwise.

Io. Whitgifte.

Your answer to these learned and famous men, is not of any moment at all, for* 1.85 their reasons you answer only with wordes, when as indéede their onely wordes (for their godlinesse, experience, and learning sake) ought to be of greater credite than your reasons: but the aptnesse of your answers I referre to the iudgement of the rea∣der, séeing he hath both their words and yours before his eyes. This only I note, that something you will saye how vnaptly soeuer, least you shoulde séeme to giue place to the plaine truth. These vestures are neyther vsed at the tables of Idolls, nor with the offence of the the weake, as I haue she wed before: they are knowne of all men to be notes of the ministers of the Gospell, aswell as the bell is knowne to be rong to godly prayers, and preachings. &c. and therefore you haue spoken, but aunswered nothing.

Chap. 5. the. 6. Diuision.

Ansvvere to the Admonition. Pag. 60. Sect▪ 2.

Bullinger and Gualter in the epistle before alledged answering thys* 1.86 question, whether we may weare such apparell as the Papistes do, say on this sort: If vve shoulde haue nothing common vvith them, then must vve forsake all our Churches, refuseal liuings, not minister baptisme, not say the Apostles or Nicene creede, yea and quite cast avvay the Lordes prayer, neyther do you borrovv any ceremonies of them. The matter of ap∣parell vvas neuer taken avvay at the beginning of reformation, and is yet reteyned, not by the Popes lavv, but by the kings commaundemente, as an indifferēt thing of meere pollicie. Yea truly if you vveare a cap or a peculi∣liar kind of apparell, as a ciuill and politique thing, it smelleth neyther of Iudaisme, nor Monachisme: For these vvill seeme to separate themselues from the ciuill and common life, and accompt a meritorious deede in the vvearing of a peculiar garment. So Eustathius Byshop of Sebastia, vvas not* 1.87 simply condemned for vvearing a peculiar kind of garment: but for that he did put religion in his garment. The canons of the councell of Gangren, Laodicen, and of the sixt councell, are vvell knovvne. If in case, any of the people be persvvaded that these things sauoure of Papisme, Monachisme, or Iudaisme, let them be told the contrary, and perfectlye instructed there∣in. And if so be through the importunate crying out hereon before the peo∣ple by some men, many be disquieted in their conscience, let them bevvare vvhiche so do, that they bring not greater yokes on their ovvne necks, and prouoke the Queenes maiestie and bring many faithfull ministers in suche danger, as they cannot ridde themselues out againe. Hitherto Bullinger.

T. C. Pag. 56. Sect. 1. 2. 3.

The rest of those things, which M. Bucer, and those which M. Bullinger and Gualter bring, are all of that sort, wherevnto answer is made.

Only this they adde, that if the people do abuse and peruerte those ceremonies, they oughte to be better instructed, which is a counsell not so conuenient, that the ministers and Pastors whiche

haue so many necessarie poyntes to bestowe theyr tyme on, and to enforme the people of, shoulde bee driuen to cut off their tyme appoynted therto, to teache them not to abuse these things, which if they vse neuer so well, they can gayn nothing, and to take heed that they hurte not themselues at those things, whiche in their best estate doe no good, especially when one sermon of the taking of them awaye ioyned wyth authoritie to execute it, may doe more good, than a thousande ser∣mons without authoritie.

Besydes that, it is absurde, that Ceremonies whyche oughte to be helpers to promote the do∣ctrine, shoulde become lettes and hinderances, whylest the minister is occupyed in teachyng, to beware of the abuse of them, and of superstition. And it is as muche as if one shoulde be sette to watche a chyide all daye long, least he hurte himselfe with the knyfe, when as by takyng awaye the knyfe quite from him, the daunger is auoyded, and the seruice of the man better employed. And so it followeth, that althoughe the Churche maye appoynte Ceremonies and rites, yet it can not appoynte these that haue greate incommoditie, and no commoditie, greate offence, and no e∣difying.

Io. Whitgifte.

You haue omitted diuers things in the woordes of these learned menne, where∣vnto you haue not answered one woorde, as the Reader by conference maye per∣ceyue: and here you haue also willyngly passed ouer that whiche toucheth you somethyng pinchingly, in these woordes of M. Bullinger, and M. Gualter, scil. And if so bee thorough the importunate crying out hereon before the people. &c.

If to preache the truthe of the right vse of these Ceremonies be not so conueni∣ent,* 1.88 bycause the Pastors haue so many necessarie poyntes. &c. how commeth it to passe that you and your partakers haue so pestered your sermons and bookes therewith, and so long tyme taught the people nothyng else, but contempte of all good order and obe∣dience in suche matters, and haue stirred them vp against the true preachers of the Gospell, and agaynst their Magistrates and rulers for the selfe same thyng? Is it not as conuenient for vs to roote out of the peoples myndes errours touchyng things indifferent, as it is for you to ingrafte them? or is not the doctrine of the true and lawfull vse of indifferent things, of due obedience towardes lawes and Magistrates a necessarie doctrine?

Where as you say, it is absurde, that Ceremonies whiche oughte to be helpers to pro∣mote* 1.89 the doctrine, shoulde become lettes and hinderances. &c. I will not saye you speake ab∣surdly, but vndoubtedly you speake vnaduisedly. For will you haue things indiffe∣rent abrogated so soone as they be abused, 〈1 line〉〈1 line〉east they should becom lets & hinderances, whi∣lest the minister is occupied in teaching. &c. then take awaye tythes, landes, meates. &c. The abuse wherof must of necessitie oftentymes be reprehended in sermons, and the true vse taughte: and make all thinges common, that the preachers in their ser∣mons maye be occupied aboute greate matters. Doe you not sée that doctrine of thinges indifferente is necessarie? vnderstande you not that the taking awaye of the thinges from the eyes, dothe not by and by roote the opinion out of the hearte? Thynges abused muste not alwayes bée taken away when they are abused, but the right vse must be taught, and the abuse reproued.

The chylde when he hath discretion, and is able to be instructed, though he some∣tyme hurte hymselfe with the knyfe, yet must not the same be altogether taken from him, but he muste be rebuked for vsyng it so vndiscretely, and taughte to vse it better. Shall the ryche and costely apparell be taken from Princes, nobles, and men & wo∣men of estate, and they brought to a popularitie therin, bycause there is great abuse oftentymes in such apparell, and many prouocations to euill? No truly: but suche kyndes of abuses are to bée by the worde of God reproued. Neyther dothe suche instructions and doctrine in matters indifferente hynder preachers from weigh∣tyer matters. Why didde the Apostles make theyr decree of absteyning à suffocato & sanguine, from that that is strangled, and bloud? or Sainct Paul, of praying bare headed or* 1.90 couered? 1. Corinth. II. Whych thyngs afterward myght growe to abuse, if they had not thought the doctrine of ceremonies to be conuenient.

Touching the great incommoditie and offence that you imagine to be in this apparell, it is but your fansie, which take y^• apparel to be the cause of your nicenesse, contempt, disobedience, cōtention, & such like, remaining in you, whē in deed it is nothing else but singularitie, and preposterous zeale: Wherfore that is to be remoued out of the hart, rather than the apparel from the back. To be shorte, y^t which you imagine of any opi∣nion of the Religion in this aparel, or superstition, or any such lyke offence, it is but a mere imagination to cloke & couer the corruptions of the mynde before mentioned.

Chap. 5. the seuenth Diuision

Answere to the Admonition. Pag. 61. Sect. 1.

I haue the rather set down these mens sayings at large, bicause they be both pithie, learned, & wholly to the cōfutation of your asser∣tion. Wherfore I conclude that a Christian Magistrate may reteine any ciuil, politike, or Ecclesiastical orders and rites, of whom soeuer they wer inuēted, or howsoeuer they haue bin abused, so y^t, first they be not against the worde of God: Secondly, that Iustification and remission of synnes be not attributed vnto them: Thirdly, that the church be not troubled with the multitude of thē: fourthly, that they be not decreed as necessarie, and not to be changed: And last of all, that men be not so tyed vnto them, but that by occasion they may be omitted, so that it be without offence and contempt.

T. C. Page. 56. Sect. 4.

And although they haue all these proporties whiche you recite, yet if they bee not to edifying. if not to God his glorie, if not comely and agreeable to the simplicitie of the Gospell of Christ, crucified, they may not be established.

Io. Whitgifte.

It is sufficient if they perteyne to order and comelynesse (as I haue before de∣clared) the iudgement whereof dothe not belong to euery priuate man, but to suche onely as haue authoritie in the Churche: to whose determination in suche matters all other of duetic are bound to submit themselues.

Chap. 5. the. 8. Diuision.

Ansvvere to the Admonition. Pag. 62. Sect. 1.

YEt one thing I must admonish you of, that there is a difference* 1.91 to be made bewixt those things, which were wholly dedicated to false gods, and to be vsed in the worshipping of them: and those things which were vsed in the false woorshipping of the true God: for the Papistes herein differ from the Gentils, that they acknow∣ledge and confesse the true God, and beleue the same articles of faith that we doe: but yet worshyp him not aright, nor beleue on hym in all poyntes, as the worde of God prescribeth. And therfore if thin∣ges abused of the Gentiles, and inuented by them maye bee vsed of Christians, muche more may thinges inuented and abused by Pa∣pistes.

T. C. Page. 56. Sect. 4.

Concerning your distinction, whereby you lessen the idolatrie of the Papistes, I haue she∣wed the vanitie therof.

Io. Whitgifte.

And I haue answered whatsoeuer you haue there said: but yet your reply in y^t place

will not serue euery circumstance of this place, except you will say with y^e Stoickes, that peccata sunt paria, all sinnes are equall.

Chap. 5. the ninth Diuision.

Ansvvere to the Admonition, Pag. 62. Sect. 1.

But of this matter I mynde also to speake some thing in the se∣cond parte of this Admonition.

T. C. Page. 56. Sect. 5.

But of this matter you say you will speake againe. In deede so you doe, and againe, wherin you confounde the memorie and vnderstanding of the Reader, and declare your selfe not only igno∣rant of Aristotles rule of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which is to speake of one thing generally and once for all) but euen to be voyde of that order, whiche men haue commonly by the naturall Logike of reason. Neyther can you excuse your selfe in saying that the admonition giueth you so oftentimes occasion to speake of them, and so to laye the fault vpon it, for that it beyng written by diuets per∣sons of the same matters, wherof (a) 1.92 one knewe not of an others doing, can not be blamed for the repetition of one thing twice, when as you can not escape blame, whiche myghte haue gathered easyly into one place, that whiche is sayde of them in diuerse: which thing, although it be not so easy for me to do in your booke, as it was for you to do in theirs, yet I wil assay to doe it bothe in this, and in all other poyntes that followe, not thinking therby to bring this treatise of yours to a∣ny good order (for that were to cast it newe againe, and then you would complayne of your mind peruerted) but that I might remedie this so great disorder, which may be boone without chaun∣ging any thyng of that which you haue set downe.

Io. Whitgifte.

I haue doone as you ought to haue doone if you had mente playnly: for I haue fo∣lowed verbatim the booke that I confute in the same order, that it is written, which I thinke be that confuteth oughte to doe. That the Admonition was written by dyuers persons, the one not knowing of an others doing▪ can not be true: for both the partes haue one title, they bée in one volume, they were Printed in one letter, at one tyme, by one and the same Prynter, and came abroade together, neyther were they e∣uer separated that I knowe or can vnderstande. Moreouer this bewrayeth all, and condemneth you, for one that hath no conscience in wryting vntruthes, that in the beginning of the Admonition mētion is made of both of these treatises in these woordes: Two treatyses you haue heere ensuyng (beloued in Christe) whyche yee muste reade. &c. And in the ende of bothe these Treatises it is thus wrytten: Weee haue thought good in the latter end of our booke, for sundry consyderations, to certifye you (belo∣ued brethren) of the reasons that haue moued vs, who are the authours of these treatyses to keepe backe oure names. &c. Fynally, the order and maner of bothe these Treatises the stile, the quotations. &c. doe manyfestly conuince you of false witnesse bearing: but it is to vsuall with you.

I am not so cunning in Aristotle, that I can be so bolde as to attribute that vn∣to hym, whych is not to be founde in hym, as you do in thys place: for though he speake much of this rule 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, yet hath he no such thing as you father vp∣on him in this place.

It is méete that he whyche wryteth a booke of any matters, shoulde of one matter speake fully in one place: but hée that confuteth, muste followe his or∣der, whome hée confuteth. Whyche if you hadde doone in my Booke, as I haue doone in theyrs, eyther woulde not youre vnfaithfull dealyng haue bin so muche, or else must it sooner, or easylier haue bin espied. Youre tauntes I leaue to your selfe that haue so good a grace in them.

Chap. 5. the. 10. Diuision.

T. C. Pag. 56. Sect. vlt.

And if there bee anye other argumentes touchyng anye of these poyntes in other pla∣ces, whiche I haue not gathered together into one, the faulte is in thys, that I coulde not bestowe so muche tyme in makyng a harmonie of the thynges, whiche are at so greate dys∣corde, and then that whyche is lefte oute, shall bee answered in place where I shall fynde it.

Nowe lette vs see M. Doctors 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and second nauigation touching apparel, whe∣ther it bee any happier, or haue any better successe than the fyrst.

Io. Whitgifte.

A proper excuse, if any thing fall out in the whole booke, whiche you can not an∣swere: as there be diuers, which you haue not answered.

Diuers things concerning apparell in other places of the Ansvvere.

Chap. 6. the fyrst Diuision.

Admonition.

Nowe, we muste haue Surplisses deuised by Pope Adrian.

Ansvvere to the Admonition. Pag. 105. Sect. 1. 2.

THe impurities you fynde in the administration of Baptisme bee these, Surplis. &c. Touching the Surplis, and suche lyke apparell, I haue spoken before sufficiently: the fyrste inuentor of it (whyche you say to be Pope Adrian) dot he make it neyther better nor woorse, and yet it was vsed long before Adrians tyme, neyther can you proue hym to be the fyrst inuentor thereof. It is certayne that such kynde of vesture hath bene vsed in the ministration of the Sacra∣mentes, long before any corruption of doctrine tooke place in the Churche, as it appeareth both by Hierome in his fyrst booke Aduer∣sus* 1.93 Pelagi. where he maketh manifeste mention of a whyte garmente vsed in the Administration of Sacrifice by the Byshoppe, Prieste, and Deacon. And also Chrysostome Hom. 6. to the people of Anti∣oche, who speaketh of the lyke garmente worne in the Churche. Those that answered the examiner, do but chyldishly cauill at these two places, whyche in deede bee playne of themselues and euident, and so is that of Hieromes also vpon the. 44. of Ezechiell. The reli∣gion of God hath one habite in the ministration, and an other in cōmon vse and lyfe. Reade the place considerately, and it shall easyly ap∣peare, that Hierome meaneth as well of Christian Ministers, as of Iewishe Priestes.

But of the vse of this and other apparel prescribed in this Church to be worne by ministers, I haue spoken partly before, and am ready to speake more as occasion shall be offered. In the meane tyme the Surplis is not of the substance of Baptisme, neyther required as necessarie to the Administration therof, but as comely and decent.

T. C. Page. 57. Sect. 1.

In the. 105. page M. Doctour to proue the vse of the Surplice, to drawe out his booke into some competent volume, borroweth certayne places of the examiner, for answere where∣vnto, I will referre the reader to that whiche is answered vnto the examination, as to a full and sufficient answere, wherein I will reste, and when M. Doctor hathe proued that, whiche he sayeth, that it is but a chyldish cauill, he shall then heare further.

In the meane season it is but a slender replie to so learned an answere (that proueth bothe out of other authours, and out of those same whiche the examiner citeth, that by a white gar∣mente is mente a comely apparell, and not slouenly) to saye it is but a chyldish cauill, whych a D. of Diumitie and of fortie yeares of age can not answere. The place of Hierome vppon the 44. of Ezechiell, the more it bee consydered, the more shall appeare the truthe of the An∣swere.

Io. Whitgifte.

You haue not answered one worde of this, but only shifted it of: I purpose not* 1.94 at this tyme to vnrippe the answere to the Examiner, except you had taken the paines to set it downe. Both the places of Hierome are to be séene: in the one he sheweth, that in the administration of the Sacramentes, the Bishoppe, Prieste, and Deacon didde weare a white vesture: And in the other he sayeth, that the Religion of GOD hathe one habite in the ministration, and an other in the common vse and lyfe. Ioyne these two places together, and sée whether the woords of Hierome be manyfest or no. And that it may euidently appeare, that at this tyme wherein Hierome lyued, the maner was to weare white garments in the tyme of diuine seruice and Administra∣tion of Sacramentes, I will recite the wordes of the fourthe Councell of Carthage, at the which there were present. 214. Bishops among whome was S. Augustine: Diaconus tempore oblationis tantùm vellectionis, alba induatur: Let the Deacon weare a whyte* 1.95 vesture, only in the tyme of the oblation and reading. Canone. 41. And this may be a suf∣ficient confutation to what soeuer is spoken of these places of Hierome in the an∣swere to the Examiner.

Chap. 6. the second Diuision.

Admonition.

And as for the apparell, though we haue ben long borne in hande, and yet are, that it is for or∣der and decencie commaunded, yet we knowe and haue proued that there is neither order nor com∣〈1 line〉〈1 line〉ynesse, nor obedience in vsyng it. There is no order in it but confusion, no comlynesse, but deformi∣tie: no obedience, but disobedience both against God and the Prince.

Ansvvere to the Admonition. Pag. 236. the last lyne but one, & Pag. 237. Sect. 1.

TO all this also I haue answered before, I meane to all the rea∣sons here alleadged, as for bare wordes, they preuayle with none, but suche as haue respecte to the persons, & not to the matter. And therfore I omit these wordes of pleasure, which you vse, when you saye, that in this apparell there is no order but confusion, no comelynesse, but de∣formitie: no obedience but disobedience, both against God and the Prince.

It is not euery priuate mannes parte to define what is order and comlynesse in externall matters being indifferente, but is proper to* 1.96 them only, to whom God hath committed the gouernmente of hys church, whose orders and lawes (not beeing against the woorde of God) whosoeuer doth disobey, disobeyeth both God and the Prince: as you do in disobeying the Princes lawes in these matters.

Io. Whitgifte.

Nothing is sayd to this, although some part of it necessarily requireth an answer.

Chap. 6. the third Diuision.

Admonition.

We maruell that they coulde espie in the laste synode, that a gray Amyse, whiche is but a gar∣ment of dignitie, should be a garment (as they say) defyled with superstition, and yet that copes, caps, surplesses, tippets, and suche lyke baggage, the preaching signes of Popishe priesthoode, the Popes creatures, kepte in the same forme to this ende, to bring dignitie and reuerence to the mi∣nisters and sacraments, should be reteyned still, and not abolished.

Answere to the Admonition Pag. 237. Sect. 2.

It is well that you seeme to iustifye the gray Amyse, bycause the Bishops haue disalowed of it in theyr Synode, Truly this is your consci∣ence and religion, to be always ad oppositum, & to disalow that, which law & authoritie alloweth, and allow that, which they disalow. The

nexte waye (as I thinke) to driue you vnto conformitie in apparell were to make a streight law, that no man should weare such kind of apparell: bycause you loue to be contrary to lawes and good orders.

T. C. Page. 57. Sect 3. 4. 5.

Now I will desire the reader to turne vnto the. 237. 238. 239. 240. 242. pages, to see whe∣ther at this third voyage master Doctor bringeth any better marchandise. Where first he surmi∣seth an vntruth, as though the Admonition misliked of the taking away of the gray Amis, where it saith only, that there was lesse cause to take that away, than the surplis. &c. Wherein there is no∣thing but the truth sayd; for bycause that was vsed in fewe churches, and but of fewe also in those few churches: Therefore if there were cause to take away that, there was greater to take away the surplis. And to take away the Amis out of the Church, and leaue the surplis. &c. is to heale a scratch and leaue a wound vnhealed.

Now whereas you say, that we are always (Ad appositum) and that if the lawe commaunded straightly, that we should weare none of this apparel that then we would weare: if it should be an∣swered againe that you do (*) 1.97 Seruire scenae: that is, that you are a time seruer, you see we mighte speake with more likelyhoode than you. But we will not take (as you do) the iudgemente of God out of his hands, but will attend paciently the reuelation and discouering of that, whiche is nowe hidde both in you and vs.

And although you will graunt vs neyther learning nor conscience, yet you might afford vs so much witte as that we would not willingly, and of purpose want those commodities 〈◊〉〈◊〉, which we might otherwise enioy as well as you, if we had that gift of conformitie which you haue.

Io. Whitgifte.

The wordes of the Admonition touching the gray Amise be these: we maruayle that they could espie in their last synode, that a gray Amis, which is but a garmēt of dignitie, should be a garment (as they say) defiled with superstitiō, and yet that coapes. &c. Do they not say that the Amis is but a garment of dignitie. &c? consider their words well, and you shall sée that master Doctor hath said truly.

The gray Amis was iustly taken away, bycause the vse of it is not established by any law of this realme, as the vse of other vestures be: and in mine opinion the By∣shops deserued commendation in so doing: for thereby they declared, that they will not suffer any rites or ornaments to be vsed in this Church, but suche only as are by publike authoritie established.

Experience hathe taught me that diuerse men be of that nature, that they haue a* 1.98 delight in opposing themselues to the present estate, and I sée it by proofe to be a great fault in diuers of you.

I haue hitherto serued as few contrary times, as you haue done: as for the gift of con∣formitie, which you say I haue, I thanke God for it, I haue learned to conforme my selfe to the time in that sense, that S. Paule hath willed me so to do. Rom. 12. and to* 1.99 lawes also and magistrates, as I am likewise commauuded in the. 13. Chapter of the same epistle.

What commodities you want, that I haue, I cannot coniecture: your meate and drinke is prouided with lesse trouble and charges vnto you, and in more delicate and deintie manner, than mine is: your ease and pleasure ten times more, you do what you list, go when you list, come when you list, speake when you list at your pleasure. What would you haue more? I know not why you should complaine, except you be of the same disposition with the Franciscane Friers, who when they hadde filled their bellies at other mens tables, were wont to cry out and say: O quanta patimur. &c. Some men are delited to be fed at other mens tables, and preferre popular fame be∣for Gold and siluer.

The faults wherewith the Admonitors charge the Apparell ansvvered.

Chap. 7. the. 1. Diuision.

Admonition.

But they are as the garments of the idoll, to which we should say, auaunt, and get the e h〈1 line〉〈1 line〉▪

They are as the garments of Balaamites, of Popish priests, enimies to God and all christians.* 1.100

Ansvvere to the Admonition. Page. 237. Sect. 3. 4. & Pag. 238. Sect. 1.

But you say, they are as the garmentes of the Idoll, to the whiche we should say, a∣uant* 1.101 and get thee hence, they are as the garments of Balaamites, of Popish priests, enimies to God and all Christians. Be it so: so were all things in Hierico accursed, and an abhomination to the Lord, neither was it lawfull for the Is∣raelites to touch any thing therof: and yet was the gold and the sil∣uer, and the brasen and iron vessels caried into the treasure house of the Lord, and consecrated vnto him. Iosua. 6.

Gedeon was commaunded to take and sacrifice that Oxe of his fa∣thers* 1.102 to God, which his father had fedde, and brought vp to be sacri∣ficed to Baal, yea and to burne that Oxe with the selfesame wood, that was consecrated and dedicated to the Idoll Baal. Iudic. 6.

Our forefathers toke the temples dedicated wholly to Idolls, yea to Deuils, and most abhominably defiled with diuelish and ab∣hominable seruice, and turned them into holy Churches, wher Christ should be worshipped.

T. C. Pag. 57. Sect. 6. 7.

Whereas you say that the accursed things of Iericho, and the Oxe, that was fedde to be 〈1 line〉〈1 line〉anc∣tified vnto Baal, and the wood consecrated vnto the Idoll, were conuerted to the seruice of the liuing God, when you shall proue that the surplis is so necessary to the seruice of God, as gold. and siluer, and other mettall, and as Oxen and wood, whereof the first sort were such, as without the which, the temple could not be built, the other, such as were expressely commaunded of God▪ to be vsed in his seruice, then I will confesse that this place maketh something for you. And(*) 1.103 yet if your coapes and surplices. &c. should haue such a purgation by fyre, as those(a) 1.104 metalls had, or euer the Lord would admitte them into his treasure house, and should be driuen to passe from Poperie vnto the gospell, by the Chimney, the fire would make suche wracke with them, that they should neede haue better legges, than your arguments, to bring them into the Church.

Moreouer, do you not see heere, that you haue not losed the knotte, but cut it? For the authors of the Admonition obiect the place of Esay. 30. and you obiect againe the places of Deuteronomy, and of the Iudges, this is to oppose sword against sword: in stead that you shoulde haue first hol∣den out your buckler, and latched the blow of your aduersary. As for Churches, it hath bin answe∣red that they haue a profitable vse, and therefore very euill compared with the surplis, whiche be∣side that it bringeth no profyte, hurteth also, as is before said.

Io. Whitgifte.

That wood, that golde, and that Oxe. &c. was not so necessary, but that bothe God might haue bin serued, and the temple builded without them: and therefore that is no an∣swere.* 1.105 For although gold, wood, oxen. &c. be necessary, yet the golde and siluer founde in I〈1 line〉〈1 line〉richo, the Oxe reserued by Gedeons father, and wood that was consecrated to Baal, was not so necessary: for there might haue bin other golde, siluer, wood, oxen. &c. prouided. In that God commaunded these things to be done, you know that S. Au∣gustine (in the epistle ad Publicolam, in the words before rehearsed) doth conclude a ge∣nerall doctrine, that things dedicated to Idolls may be conuerted to common vses, and to the honoure of God. For he vseth the selfesame places to proue the same, and an∣swereth that, which may be alledged to the contrary out of Deuterono. So doth it al∣so the place of Esay quoted in the margent of the Admonition: which answer if it will not satisfy you, then do I further referre you to that, which I haue also before allead∣ged out of M. Caluine writing vpon the. 23. of Exod. verse. 24. But thys place of E∣say and suche lyke, are vnaptly alleadged agaynste the apparell nowe vsed, being

nothing of that nature, that those thinges be, whereof the Prophete in that place speaketh.

You say: if our coapes and surplices. &c. should haue suche a purgation by fyr〈1 line〉〈1 line〉. &c. I pray you where reade you of any such purgation by fire of those metalls before they were admitted into the Lords treasure house? And what purgation by fire coulde there be of the wood, or of the oxe, before they were vsed in the sacrifice and s〈1 line〉〈1 line〉ruice of the Lorde? There is no such purging of the things taken in Iericho mentioned in that Chapter, but the* 1.106 contrary: for thus it is written. After they burnt the citie with fire, and all that was there∣in, only the siluer and gold, and the vessels of brasse and iron they put into the treasure house of the Lorde: and in the place before, where Iosua is commaunded to reserue these things, there is no commaundement of any such purging.

As your common answer is this, that such things haue profitable vses, and therfore may be reteyned, though they were consecrated to Idols (which is but a shift of your owne without any ground) so I say that these vestures haue a decent and comely vse, and be referred to order, and therefore may be reteyned likewise although they were vsed in Idolatrie. And if you shal answer and say that ther may be other things vsed mo〈1 line〉〈1 line〉t comely and decently, then I reply, that so there may be places as commo∣dious as these Churches: golde, siluer, wood. &c. as good and as profitable as that. And if you obiect that they be not comely and decent, then I say vnto you, that it is your part, and the part of all those, that be obedient, to submitte your selues to the iudge∣ment of those that be in authoritie, except they commaund such things as be contrary to the commaundement of God.

Chap. 7. the. 2. Diuision.

Ansvver to the Admonition. Fol. 238. Sect. 2. 3.* 1.107

To be short, no Deuill, no Idoll, no Pope can so defile the nature or forme (not being contrary to the scriptures) of any of Gods crea∣tures, that the libertie of a Christian man shuld be taken away in v∣sing, and not vsing them.* 1.108

And I say againe with M. Bucer, that for any thing to be a note of Antichrist, is not in the nature of any creature in itselfe (for to that end nothing vvas made of God) but it hangeth altogyther of consenting to An∣tichristes religion, and the professing thereof: The vvhiche consente and profession being changed into the consente and profession of Christiani∣tie, there can sticke in the thinges themselues no note or marke of Anti∣christes religion. The vse of bells vvas a marke of Antichristianitie in our Churches, vvhen the people by them vvere called to Masses, and vvhen they vvere roong against tempests, novv they are a token of Cstristianitie, vvhen the people by them are gathered togyther to the Gospell of Christ, and other holy actions. &c.

T. C. Page. 57. Sect. vlt.

To be short (saith M. Doctor) when he reciteth me almost a whole side word for word, as he hath cited before, where he hath had his answer.

Io. Whitgifte.

Surely this iesting spirite was neuer in any of the Apostles or Martyrs of Chri∣stes Church that I can reade: but to passe it ouer, M. Doctors Short is very shortly answered: the cause wherof I referre to the Reader. Howsoeuer you iest out the mat∣ter, you haue neither answered M. Doctors to be short, nor that which is translated.

Chap. 7. the third Diuision.

Admonition.

They serue not to edification.

Ansvvere to the Admonition. Pag. 238. Sect. 3.

You say also that they do not edify. If you say that they do not e∣dify* 1.109 of themselues, you say truly: for only the holy Ghost on this sort doth edify, by the ministerie of the word. But if you say, they edifye not at all, that is, that they do not tend to edifying, as other cere∣monies and things vsed in the Church (as Pulpit, Church, kneeling, singing and such like) which be appointed for order and decencie, do: then speake you that, whiche you are not able by sound arguments to iustify.

Io. Whitgifte.

To this not one word.

Chap. 7. the fourth Diuision.

Ansvver to the Admonition Pag. 238. Sect. vlt.

Peter Martyr in his epistle written to M. Hooper thinketh that they do edify after a sort as other ceremonies do. And so doth M. Bucer al∣so in his epistle written to M. Alasco.

T. C. Pag. 57. Sect. vlt.

After this he setteth himselfe to proue that they do edify, and that firste by M. Bucers and M. Martyrs authoritie, and yet in their words before alleadged, there is not a word of edifying, If he gather it of their words, the answer is already made.

Io. Whitgifte.

I tell you it is in their epistles, not in their words before alleadged. M. Bucers worde〈1 line〉〈1 line〉* 1.110 be these. Now if any Church iudge and haue experience (such as I doubt not there are ma∣ny at these days in Germany) that the vse of such vesture bringeth some commendation to the holy ministration, and thereby helpeth somewhat in the way of comelinesse and order, to the encrease of faithe: VVhat (I pray you) can be brought out of the scriptures why that Churche is not left to hir owne iudgement in this matter, neyther therefore to be contem∣ned, or to be called into question for hir iudgement sake? That Church verely will keepe in these things a meane agreable to the crosse of Christ, and will diligently attend that no abuse creepe into it. Hitherto M. Bucer. To the like effect also writeth M. Martyr in the epistle before named.

Chap. 7. the. 5. Diuision.

Ansvver to the Admonition. Fol. 239. Sect. 1.

Furthermore, that they do edify, it is manifest, firste, bycause they* 1.111 are by a lawfull magistrate, by lawfull authoritie, for order and de∣cencie appoynted in the Church, without any manner of superstition, or suspicion of the same.

T. C. Pag. 57. Sect. vlt.

Then he bringeth reasons to proue it, whereof in the first he seemeth to reason that bycause it is commaunded by a lawfull magistrate, and lawfull authoritie, therefore it edifyeth. As though a lawfull magistrate doth nothing at any time vnlawfully, or as though a lawfull and a godly magi∣strate doth not sometimes commaund things, which are inconuenient and vnlawfull. Saule was a lawfull magistrate, and did commaund vnlawfull things. Dauid was a lawfull and godly magi∣strate,

and yet there flipt from him commaundements, which were neyther lawfull nor godly. But he addeth that it is done for order, and for decencie without superstition, or suspition of it. This is that, which is in controuersie, and ought to be proued, and M. Doctor still taketh it as graunted, and still faulteth in the petition of the principle, wherewith he chargeth others.

Io. Whitgifte.

That whiche is appointed in the Church by a lawfull magistrate, and by lawfull authoritie for order and decencie without any superstition or suspition of superstition doth edify as other orders do: but it is certaine that the apparell nowe vsed is so ap∣pointed, Ergo, it doth edify as other orders do.

You cauill at the maior, and bring in the examples of Saule and Dauid, to proue that a lawfull magistrate did commaund vnlawfull things, but you omitte the other circum∣stances conteined in the maior, and therefore you answer not to the purpose. The mi∣nor you saye is in controuersie, and I do fault in the petition of the principle. Surely I do petere y^• principium, that no good subiect can denie. For the Quéenes maiestie is a lawful ma∣gistrate, the authoritie of Parliament is a lawful authoritie, hir maiestie by that au∣thoritie hathe appointed this apparell, and that as it is protested for comelinesse and decencie without any superstition, Ergo, the minor is true. If you will yet doubte of comelinesse and decencie, then I still say vnto you, that what is comely and decent, is not euery mans part to iudge, but the magistrates and suche as haue authoritie in the Church.

Chap. 7. the. 6. Diuision.

Ansvver to the Admonition. Pag. 239. Sect. 2.

Secondly, bycause we are by due proofe and experience taughte, that such as haue worne this apparell, and do weare it, by the mini∣sterie of the word haue greatly edifyed, and do dayly.

T. C. Page. 58. Sect. 1.

The second reason is, that they that weare this apparell haue edifyed, and do edify, which is, as if a man would say, the midwiues which lyed vnto Pharao, did much good amongst the Israelits, Ergo their lying did much good. If he will say, the comparison is not like bycause the one is not sinne in his owne nature, whereas the other is sinne, then take this: One that stammereth and stut∣teth in his tong edifyeth the people, therefore stammering and stutting is good to edify. For what if the Lord giue his blessing vnto his word, and to other good gifts, which he hath that preacheth and weareth a surplis, &c. Is it to be thought therefore, that he liketh wel of the wearing of that appa∣rell? This is to assigne the cause of a thing to that, which is not only not the cause thereof, but some hindrance also, and s〈1 line〉〈1 line〉aking of that, whereof it is supposed to be a cause. For a man may rather rea∣son, that for asmuch as they which preach with surplis. &c. edify (notwithstanding that they therby (*) 1.112 driue away some, and to othersome giue suspition of euill. &c.) then if they preached withoute wearing any such thinges, they should edify much more. And yet if a man were assured to gaine a thousand, by doing of that, which may offend, or cause to fall one brother, he ought not to do it.

Io. Whitgifte.

Indéede, if this apparell were of that nature, that a lye is, your similitude of the midwiues had some shew in it: and yet must you of necessitie confesse, that their lying to Pharao did much good per accidens: for otherwise the men children of the Israelites, and euen Moses himselfe had bin murthered: and you are not ignorant that diuers writers in this respect excuse that doing of theirs. You knowe likewise what the opinion of some is, touching that kynd of lye that is called officiosum mendacium: but for my part, I am in that point of Sainte Augustines iudgement. But your similitude is not lyke: and if it were, yet makes it agaynst you, for theyr lying dyd good, as I haue sayd e before.

Yo〈1 line〉〈1 line〉r other similitude of stammering & stutting is ridiculous, and argueth your great

contempt of lawfull and decent orders. The lawes of this Churche haue prescribed this apparell to the ministers of the worde as decent, orderly, and comely, the same lawes haue inhibited those to preach, that refuse to submit themselues vnto such or∣ders. Wherefore s〈1 line〉〈1 line〉eing they be appointed as fit garments for preachers, and non〈1 line〉〈1 line〉 may preach, except he receiue them, they do edify, not by themselues, as I haue be∣fore declared, but per accidens, as all other suche like things do. For neyther the church, nor the Pulpit, nor the bells, nor 〈◊〉〈◊〉 and such other do otherwise edify than per accidens.

Touching offence that is taken at the wearing of this apparell, I haue shewed be∣fore, that it is an offence taken and not giuen: neyther is i〈1 line〉〈1 line〉 to be considered whether men be offended or no, but whether they haue any iust cause of offence. Many be of∣fended with our Churches, and will neyther heare sermon, nor receiue the sacra∣ments in them: we must not therefore pull downe our Churches, or cease to preach, and administer the Sacramentes in them. You must remember the destinction of scandalum acceptum and scandalum datum: an offence giuen, and an offence taken.

Chap. 7. the seuenth Diuision.

Ansvver to the Admonition. Fol. 239. Sect. 3.

Thirdly, bycause also by experience we dayly vnderstand, that such as consent in wearing this apparell, consent also in all other points of doctrine, and kepe the peace of the church, which is one of the prin∣cipall causes of edifying: contrariwise, such as refuse the same appa∣rel, not only dissent & disagree among themselues, but fal into diuers & strange opiniōs without stay: & slander the gospel with their con∣tentiousnesse, and teare in peeces the Church of Christ with their fa∣ctions and schismes: and be the cause why both the worde of God, and Christian magistrates be almost generally contemned.

T. C. Pag. 58. Sect. 2.

The thirde reason is, that they which consent in wearing the surplices, consent also in all o∣ther poyntes of doctrine, and they that doe not weare it, do not consent, not so muche as amongst themselues. I〈1 line〉〈1 line〉 this consent in the points of religion be in the surplice, cope. &c. tell vs I beseech you, whether in the matter, or in the forme, or in what h〈1 line〉〈1 line〉dde and vnknowne qualitie standeth it? If it be n that the ministers vse all one apparell, then it is maruel〈1 line〉〈1 line〉 that this being so strong a bonde to holde them together in godlie vnitie, that it was neuer commaunded of Christe, nor practised of Prophets or Apostles, 〈1 line〉〈1 line〉ether of no other re〈1 line〉〈1 line〉ormed Churches. I had thought whol∣ly, that those things whiche the Lorde oppoynteth to mayntayne and keepe vnitie with, and 〈1 line〉〈1 line〉∣specially the holie Sacramentes of Baptisme, and of the Lordes Supper, had bene strong ynough to haue fyrste of all knitte vs vnto the Lorde, and therefore also to his doctrine, and then one of vs to an other, and that the dissentings in suche a Ceremonie as a Surplice. &c. ney∣ther should nor could in those that 〈◊〉〈◊〉 vnto God, breake the vnitie of the Spirite, which is bounde with the bonde of truthe. And although there bee whyche lyke not this apparell, that thinke otherwyse than eyther theyr brethren, or than in deede they oughte to doe, yet a man may fynde greater dissent amongest those, whiche are vnyted in Surplice and Cope. &c. than there is amongest those whyche weare them not, eyther wyth them selues, or with them that weare them. For howe many there are that weare Surplices, whiche woulde bee 〈◊〉〈◊〉 to saye a Masse, than to heare a Sermon, lette all the worlde iudge. And of those that 〈◊〉〈◊〉 weare this apparell, and be otherwyse well mynded to the Gospell, are there not whiche wyl〈1 line〉〈1 line〉 weare the Surplice and not the cappe: other that will weare bothe cap end surplice, but not the tippet: and yet a thirde sorte, that will weare surplice, cappe, and tippet, but not the cop〈1 line〉〈1 line〉? It hathe bene the manner alwayes of wyse and learned men to esteeme of things by the causes, an〈1 line〉〈1 line〉 not by the euent, and that especially in matters of religion, for if they should be esteemed of the euent, who is there which wil not condemne the Israelites battel agaynst Aye, and 〈◊〉〈◊〉 a∣gaynst the Bemamites? which notwithstandyng, the cause which was Gods wil, and Gods 〈1 line〉〈1 line〉∣maundement, iustifyeth. And therfore in a word I answer, that if there be such con〈1 line〉〈1 line〉ent 〈1 line〉〈1 line〉mongst those which like well of this apparel, and such 〈1 line〉〈1 line〉arres amongst those y^t like it not, as M. 〈◊〉〈◊〉

woulde make the worlde beleeue) neyther is the w〈1 line〉〈1 line〉aryng of a surplice. &c. cause of that consent in thē, nor the not wearing, cause of that disagrement in the other. But as our knowledge and loue is vnperfect here in this world, so is our agreement and consent of iudgement vnperfect. And yet all these hard speaches of yours, or vncharitable suspicions of papisme, Anabaptisme, catharisme, do∣na〈1 line〉〈1 line〉sme. &c. wherby you do as much (as lyeth in you) to cut vs cleane of from you, shall not be able so to estrange vs or separate vs from you, but that we will by gods grace holde, whatsoeuer you holde well, and kepe that vnitie of spirit, which is the bond of truth, euen with you Master Doctor whom we s〈1 line〉〈1 line〉ppose as appeareth by this your booke, to haue set yourselfe further frō vs, than num∣bers of those, whiche althoughe they be content to receiue the apparell, and beare with things, yet would haue bene loth to haue set downe that against the sinceritie of the Gospell, and hind〈1 line〉〈1 line〉rance of reformation, which you haue bone.

Io. Whitgifte.

Such lawes & orders as kepe godly peace and vnitie in the Church do 〈◊〉〈◊〉, but the lawes for apparell kepe godly peace & vnitie in the Church, Ergo, they edifie. The M〈1 line〉〈1 line〉∣nor I proue by experience of such as are subiect to these lawes & by the euent: which is a probable kinde of reasoning, though it be not necessarie: neither may the examples of a few improue that, which is generally true almost in all.

These persons, that you talke of, which be thus contrarily mynded (if there be any such, as I thinke you do but faine) yet do they kepe the peace of the Church, they con∣demne not their brethren, neither yet the apparel that they them selues (peraduenture for some speciall cause) weare not.

Some I know there are, which agrée with vs in wearing the apparell, and ioyne with you in contention: subscribe to all our orders & articles, and yet in certaine places and companies mainteine your opinions, but of such we make no accompt, neither I thinke do you, further than they may serue your turne.

Againe I confesse that there be some which haue not receiued the apparell, and yet greatly mislike many of your opinions, and kéepe with vs the vnitie of the Churche, whom I for my part haue alwayes reuerenced, & do reuerence not onely for their sin∣gular vertue & learning, but for their modestie also. Wherfore when I speake eyther of the one or of the other, I speake not of all, but of the most part.

Certaine it is, that those things which the Lord appointeth to kepe vnitie with, and especi∣ally the sacraments ought to be the especiall bond of the same: & that nothing should sepa∣rate those, that are coupled and ioyned therein: but we sée it fall out othe〈1 line〉〈1 line〉wise, such is the crooked & rebellious nature of mā, & therfore hath God also appointed Magistrats, and giuen them a〈1 line〉〈1 line〉thoritie to make orders & lawes to mainteine the peace and vnitie of the Churche, that those which of conscience and good disposition will not, by suche lawes and orders may be constrained at the least to kéepe the externall peace and v∣nitie of the Churche. Doe you take this to be a good reason: The Sacrament〈1 line〉〈1 line〉 are bond〈1 line〉〈1 line〉 to kepe and mainteyne the v〈1 line〉〈1 line〉itie of the spirite, therefore there 〈◊〉〈◊〉 no lawes or Magi∣strates* 1.113 to prouide for the externall peace and quietnesse of the Churche? your imagi∣nation throughoute your whole booke is of suche a perfection in men, as thoughe they néeded no lawes or Magistrates to gouerne them, but that euery man mighte be as it were a lawe to himselfe, whiche wherevnto it tendeth may easily be coniec∣tured.

I haue not set downe any thing (I trust) to the hinderance of the Gospell, or of reformation▪ but I séeke to reforme such contentious spirites as be enimyes vnto both. And I be∣léeue that when some other (not onely such as you meane, but such as you least thinke of) shall vnderstande the depth of your opinions, together with the strangenesse, vn∣truth, da〈1 line〉〈1 line〉gerousnesse & other circumstances ioyned with them, they will thinke that I haue spoken or written nothing eyther vntruely, or vnnecessarily. In the meane tyme I discharge my conscience and duetie, and so will doe (God willing) as long as I can either speake or write.

Chap. 7. the eight Diuision.

Ansvvere to the Admonition. Page. 239. Sect. 4.

I here omit that which I might as iustly bring for this kynde of apparell, as you do for sitting at the cōmunion: I meane a fit & pro∣fitable signification, wherof M. Martyr speaketh in the Epistle before mentioned on this sort: I vvill not here say, that they vvhich stand to the* 1.114 defence of this matter, may pretend some honest and iuste significatiō of the apparell, and that not dissenting from the vvorde of God, vvhich is this: the Ministers of the Church (as the Prophet Malachie vvitnesseth) be An∣gels and Gods messengers: but Angels for the most parte appeared, beyng clothed in vvhite garmentes. I pray you hovv shall vve debarre the church of this libertie, that it can not signifie some good thing in setting forth their rites and ceremonies, especially being so done, that no manner of Gods ho∣nour is attributed vnto them, and that they be in sight comely, and in num∣ber fevve, and that Christian people be not vvith them ouerburdened, and matters of greater importance be omitted.

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* 1.115 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) 1.116 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) 1.117 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) 1.118 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* 1.119 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* 1.120 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:* 1.121 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.

Chap. 7. the ninth Diuision.

Admonition.

They haue the shewe of euill, (seing the Popishe priesthood is euill.)

Ansvvere to the Admonition. Pag. 240. Sect. 2.

When they were a signe and token of the Popishe priesthood, then* 1.122 were they euil, euen as the thing was, which they signified: but now they be the tokens & the signes of the ministers of the worde of God which are good, & therfore also they be good: no man in this Church of England is so ignorant, but that he knoweth this apparell not to be nowe the signes of a Massing Priest, but of a lawfull Minister: wherfore it is a shew of good: euen as it is in the like manner in the vniuersities a shewe and signe of degrees in learning, and therefore a shewe of good, excepte you will also condemne degrees of learning. Neither is it any straunge matter, for the selfe same thing in diuerse respects, and at diuerse times, to be the signe both of good and euill. The bels were a signe of euill, whē they were rung to cal to Masse, and to stay stormes and tempests, the selfe same bels are now a signe of good, when they be rung to Sermons and other godly actions. The Churches themselues were a signe of euil, whē Idolatrie was committed in them, & false doctrine preached: now they be a signe of good, when God is rightly worshipped in them: & his worde truely preached. Many such examples I could bring, but a reasonable mā can gather of these sufficiently to confute your error. Futhermore when we be willed to absteyne from all shewe of euill, it is ment of euill life, and euil doctrine, least we doe any thing with a scrupulous conscience.

T. C. Pag. 59. tovvardes the ende.

M. Doctor proceedeth to proue that they are signes & shewes of good & not of euil, as y^e authors of the Admonition alleage. To the proofe whereof, although (according to his manner) he repea∣teth diuerse things before alleaged, yet the summe of all he hathe comprehended in an argument, which is, that for so muche as the ministers are good which weare them, therefore they are also good: and bicause the ministers, whereof the apparell are notes, and markes, be good: therefore those be good notes and good markes: so the reason is, they are notes, and notes of good ministers, therefore they be good notes of the ministers. So I will proue the names of Idols to be fit and conuenient names for good men to be called by. Beltshaser, Saddrake, Misacke, and Abed-nego were names of Daniell and his three companions, and they were the names of good men, there∣fore they are good names of men. And so the names of the Babilonian Idols, are by this reason of M. Doctor iustified to be good names. Againe the golden calfe, was a signe. Also it was (*) 1.123 a signe of the true God: therefore it was a true signe of God. Concerning the notes of ciuill pro∣fessions, and what difference is betwene those and this cause, I haue spoken before.

Io. Whitgifte.

The Admonition sayth thus: they haue the shew of euill, seing y^e popish priesthood is euill. To this I answer that whē they were a signe & token of the popish priest∣hood, then they were euill, & a signe of euill, bicause the thing was e∣uill, which they signified: but now they are tokens of the Ministers of the Gospell which are good, and therfore they are good, & the signes of good. The reason is M. Bucers: I am not ashamed of my author, and it is stronger than you can ouerthrowe. For let me heare howe you will answere this argument: whatsoeuer signifieth and noteth that which is good, is a signe of good: but this appa∣rell signifieth that which is good, Ergo, it is a signe of good. The Maior is euident. The Minor is thus proued. The ministerie of the Gospell is good: but this apparel is a signe of the ministerie of the Gospell, Ergo it is a signe of good. All the Logike you haue can not answere this argument, except you will denie the apparell to be the signe of the ministerie of the Gospel, which were to denie y^t which is subiect to the senses: the other examples that I haue vsed, doth make this matter more manifest. I referre it to the Reader to iudge how fitly you haue answered them.

Whether they be good signes, or no, is not nowe the question, but whether they be signes of good, for that the Admonition denieth. If you can conclude that they be euill, bicause they be signes of euill, why may not I likewise say that they be good, bicause they be signes of good. We commonly call that a good signe, which is a signe of good, neyther can you place this reason in any fallacian, it is a signe of good, Ergo, it is a good signe: for it is called a good signe in this respect onely, that it signifieth that, which is good.

Those names in respect of those whom they signified were good: in the respect of the* 1.124 Idols, to whome they properly belonged, they were euill: for such externall things in diuers respects may be both good & euill. The golden calfe was an Idoll made to be wor∣shipped, no signe of the true God, and therfore vndiscretly here brought in.

Wheresoeuer I haue before alleaged these things you speake of, yet be they answe∣red neither here nor there: & this the Reader may note if he list, that whersoeuer you cannot answere, there either you frumpe & girde after your maner, or you cauill and confute your owne imagination, or closely passe the matter ouer in silence, or poste it ouer to some other place, where you speake nothing of it.

Chap. 7. the tenth Diuision.

Admonition.

They worke discorde, they hinder the preaching of the Gospell.

Ansvvere to the Admonition. Pag. 241. Sect. 2.

This is an argumente à non causa ad causam: it is not the apparell that* 1.125 worketh discorde, or hindereth the preaching of the Gospell, no, no more than it is the worde of God that engendreth heresies, or wyne that maketh drunke, or the sworde that murthereth, or the law that worketh iniurie. &c. But it is the sinister affection, the rebellious na∣ture, the contentious minde of man. For who began this contention, or when was it begon? Truely if the lawe for apparell were vtter∣ly abrogated, yet would not your contentiō cease, nay, it would burst out muche more vehemently, and in farre greater matters, as this your Admonition declareth. And therefore I thinke rather, that the lawe for apparell will stay further contentions, especially if it be due∣ly executed.

T. C. Pag. 60. Sect. 1.

You say the cause of disorder is not in the apparell, but in the mindes of men. You meane I am sure, those that refuse the apparell, but if you make them authors of discorde, bycause they consente not wyth you in wearing, do you not see it is (*) 1.126 assone sayd, that you are the causers of discord, by∣cause you doe not consent with those which weare not? For as there should be vnitie in that point if all did weare that apparell, so shoulde there be, if all did weare none of it. It is a very vnequall comparison that you compare the vse of this apparell, with the vse of wyne, and of a sworde, which are profitable and necessarie, but it is more intollerable, that you match it with the worde of God. I coulde throwe it as farre downe, as you li〈1 line〉〈1 line〉te it vp, but I will not doe so. This onely I wyll say, if there were no harme in it, and that it were also profitable, yet forasmuch as it is not commaū∣ded of God expressely, but a thing (as you say) indifferent, and notwithstanding is cause of so ma∣nie incommodities, and so abused (as I haue before declared) it ought to be sufficient reason to a∣bolishe them: seing that the brasen serpent, which was instituted of the Lorde himselfe, and con∣teyned a profitable remembrance of the wonderfull benefite of God towardes his people, was bea∣ten to pouder, when as it beganne to be an occasion of falling vnto the children of Israell: and see∣ing that S. Paule after the loue feastes (which were kepte at the administration of the Lordes* 1.127 Supper, and were meanes to nourish〈1 line〉〈1 line〉 loue amongst the Churches) were abused and drawne to another vse than they were first ordeyned, did vtterly take them away, and commaunde that they should not be vsed any more.

Io. Whitgifte.

I may answere you almost in the selfe same wordes and maner, that M. Zuinglius answered one Balthazar an Anabaptist, who charged him then, as you charge vs now* 1.128 in this place: consider, saith he, who be the authors and causes of dissention: whether we that attempt nothing of our owne priuate authoritie, but haue submitted our selues to the iudgement of the Church, and of those that be gouernours of the same, or rather you, who so arrogantly, without any such authoritie doe what you list, speake what you list, allow and condemne at your pleasure▪ But for further tryall hereof, I referre you to such notes, as I haue collected out of Zuinglius and others, and placed in the second edition of my* 1.129 Answere to the Admonition.

Our consenting is according to our duetie required of vs by the worde of God to∣wards such as be in authoritie: your dissenting is contrarie to your dutie of obedience in such cases inioyned vnto you by the word of God. If all refused the apparell wyth you, yet would you not be quiet, for you make this the least cause of your schisme. I do not compare this apparell with the word of God, but by these examples I shew the vn∣aptnesse of such arguments as be à non causa ad causam. You haue throwne it downe as low as you can, and if you could cast it lower, your will is good, & therfore to say you coulde do it and wil not, is as great an offence as was the midwiues lying to Pharao.

I haue shewed in my answere, that as the case now standeth, it is rather commodi∣ous: as for abuses in it, as it is nowe vsed, you haue hitherto shewed none, & if it were abused, yet doth it not follow that therefore it is to be remoued, except the abuse coulde not be taken away without the abolishing of the thing, as it was in the brasen serpent: which serpent though it was by God commaūded to be set vp, yet was it (as M. Mar∣tyr saith) but for that time, wherin power was giuen vnto it to heale and cure those that were bitten of the serpents, Num. 21. and therfore being but temporal, and thus a∣bused,* 1.130 was lawfully takē away, neither would the Idolatrie committed vnto it other∣wise haue ceased. But do you thinke that any man doth worship the apparell, as the Israelites did worship the serpent? S. Paul in that Chapter of the. 1. Cor. reproueth* 1.131 them for certaine abuses about the Lords Supper, whereof this was one of the chiefe, that they made it an occasion of feasting and banquetting, which maner of feasting in the Church was not onely borowed of the gentils, as M. Bullinger sayth, but occasion also of much contention, and very vnséemely for that time and place. And as Master Caluine sayth vpon that place. The Corinthians are reproued, bycause they had mingled* 1.132 prophane banquettes (and that also with the contumely of the poore) with that holy and spirituall feast: and therefore expedient it was, that they shoulde betaken awaye, and if you can shewe the like vncurable abuse in the apparell, I will crye away with it, as fast as you do.

Chap. 7. the. 11. Diuision.

Admonition.

They keepe the memorie of Egypt still amongst vs, and put vs in minde of that abhomina∣tion wherevnto they in times past haue serued, they bring the ministerie into contempt, they of∣fende the weake, they encorage the obstinate.

Ansvvere to the Admonition. Pag. 241. Sect. 3. 4. 5.

You saye, they keepe the memorie of Egypt still amongst vs. &c. No truely, no more than dothe the Churche, the Pulpit, the Bells. &c. but they teache vs the true vse of Christian libertie: and that all things be cleane to those that be cleane. Finally, that godly men may well vse that which wicked haue abused, howsoeuer vngodly.

They bring the ministerie into contempte: Onely with you, and suche as you (by your continuall crying out agaynst them) haue deluded: contemners of good orders, lawes, and statutes, are to be seuerely punished for their contempt. Good lawes, orders, and statutes are not to be altered or dissolued, bicause by suche as forget their due∣ties, they are contemned.

They offende the weake, and encourage the obstinate: Those that be offended with them, thinke themselues moste strong, and glorie therin with condemning of others. The obstinate be encouraged throughe the schismes, & contentions, that you trouble the Church, and slaunder the Gospell with: which one day you will vnderstande, if in tyme you doe not repent.

T. C. Page. 60. Sect. 2.

The rest of that whiche followeth in this matter, is nothing else, but eyther that whiche hath bin oftenti〈1 line〉〈1 line〉es repeated, or else reprochefull words, or vniust accusations of contempt of Magi∣strates, withou〈1 line〉〈1 line〉 any proofe at all, and therefore are suche as eyther are answered, or which I will not voutchs〈1 line〉〈1 line〉e to answere, especially seeing I meane not to (*) 1.133 giue reproche and reuiling for re∣uiling: and seeing that I haue before protested of our humble submission, and louing feare or re∣uerence, whiche we beare to the Prince, and those whiche are appoynted Magistrates vnder∣neathe hir.

Io. Whitgifte.

This is a shorte answere, to say you will not voutchsafe to answere. What reproch∣full wordes, or vniust accusations are héere vttered by me? excepte this offende you, that I saye, contemners of good orders, lawes, and statutes, are to be seuerely punished for their contempt. Good lawes, orders, and sta∣tutes are not to be altered and dissolued, bicause by suche as forget their dueties, they be contemned. If this cast you into that choler, I can not mende it: you must beare with me when I speake the truthe.

Whether of vs two haue more offended in reprochings and reuilings, bicause we are both partiall in our owne causes, let vs referre it to the indifferent Readers. How farre you are from performing that in déede to the Magistrates, that you protest in worde, is in another place declared.

Chap. 7. the twelfth Diuision.

T. C. Pag. 60. Sect. 3.

And therefore I will conclude, that forsomuche as the ceremonies of Antichristianitie, are not, nor can not be, the fittest to set foorthe the Gospell, and for that they are occasions of fall to

some, of hinderaunce to other some, of griefe and alienation of mindes vnto others (the contrarie of all which ought to be considered in establishing of things indifferent in the Churche) therefore neyther is this apparell fittest for the minister of the Gospell, and if it were, yet considering the incommodities that come of the vse of it, it should be remoued.

Io. Whitgifte.

This conclusion consisteth wholly vpon false principles, whereof though some of them haue bin before spoken, yet not one of them proued: for tryall wherof I referr〈1 line〉〈1 line〉 the Reader to that, which we haue bothe written of this matter.

The Admonition.

The twelfth. Then as God gaue vtterance (b) 1.134 they preached the worde onely: Now they reade Homelyes, Articles, Iniunctions. &c.

Ansvvere to the Admonition. Pag. 62. Sect. 3.

Heere you quote in the margente the sixte of Iohn, verse. 38. where Christ sayth, that he came dovvne from heauen not to doe his ovvne vvill, but the vvill of his father that sente him. Likewyse the twelfth of Iohn, verse. 49. where also he saythe, that he hathe not spoken of him selfe, but the father that sent him, gaue him commaunde∣ment vvhat he shoulde say, and what he shoulde speake. And the first to the Corinthians. 11. Chapter, verse. 23. where S. Paule sayth, that he receyued of the Lorde that vvhiche he deliuered vnto them. No man denieth but that the worde of God onely ought to be preached, and that as God giueth vtterance. But doe you meane that we may not studie for our sermons, or that we may speake nothing but the ve∣ry* 1.135 texte of Scripture, without amplifying or expounding the same? when I knowe your meaning heerein, you shall vnderstande more of my minde. In the meane tyme, this I am sure of, that the Ho∣milies appoynted to be read in the Churche, are learned, godly, agreable to Gods worde, and more effectuall to edification, than a number of your Sermons, whiche consiste in wordes onely, and entreate of little else, but of cappe, surplesse. &c. Archbishop, Lorde Bishop. &c. the ende whereof is not edification, but contention. Homilies read in the Churche haue alwayes beene commendable,* 1.136 and vsuall euen from the beginning, looke Augustine, Chrysostome and others: and why maye not Articles and Iniunctions, beeing collected to the setting foorthe of true Religion and good orders in the Churche be read there also as in a moste meete place? But I perceyue you are enimies to reading, bicause you loue so wel to heare your selues talking, I will say no worse.

T. C. Pag. 60. Sect. 4.

You know they allowe studying for sermons, and amplifying & expounding of the scriptures, and why then doe you aske? But by this question you would haue your Reader thinke, or at the least haue the Authors of the Admonition in suspicion, that they lyked not of studie for sermons. God make vs more careful of the good name of our brethren, than by suche light and vngrounded suspicions, nay without any suspicion, nay, contrarie to that which is dayly seene & hard, to rayse vp suche slanderous reportes of them. But Homilies are smally beholding vnto you, which to proue that they may be read in the Churche, alleage that Augustine and Chrysostome made sermons in their Churches: for that which we call a sermon, they called of the Greeke worde an Homilie, so that the argument is, that Augustine and Chrysostome preached sermons or homilies in their Churches, therefore we may reade Homilies in ours. But peraduenture you haue some better thing to say for them afterwarde.

Io. Whitgifte.

I haue heard some fautors of theirs earnestly reason agaynst studying for sermons, and it is not long since it was almoste in playne termes in the Pulpit preached. I thinke they studie for their sermons, but howe diligently they studie, or whether they would séeme to studie, or no, I knowe not: the wordes of the Admonition are very suspicious.

That whiche I speake of Augustine and Chrysostome aptly serueth for my pur∣pose: for althoughe they were Augustines and Chrysostomes sermons, yet in that they haue bothe committed them to writing, and lefte them to their posteritie, it ar∣gueth that they thought them to be very profitable for the Church: Neyther do I sée any cause why they should rather nowe be thought vnlawfull to be read, than they were then to be preached: but yet one thing we may note, that bothe Augustine and Chrysostome writte their Homilies or sermons, and therefore it may be that they did also sometime reade them in the Churche.

Notes

• * 1.1

  This assertion is contrary to your practise. Monumentes of idolatrie may be vsed if they haue any profite.
• * 1.2

  The apparell not refused bycause the Papists vse it.
• * 1.3

  Tract. 2.
• * 1.4

  A 〈◊◊〉〈◊◊〉.
• * 1.5

  The weake are not offen∣ded, but they which accōpte them selues most strong.
• * 1.6

  Things in∣differēt chāge their nature be〈1 line〉〈1 line〉g cōman∣ded or forbid∣den, Confess. Ec〈1 line〉〈1 line〉les. Belgiog〈1 line〉〈1 line〉r∣man.
• * 1.7

  In what kind of 〈◊〉〈◊〉 thinges we 〈1 line〉〈1 line〉ughte to haue a resp〈1 line〉〈1 line〉ct of the we〈1 line〉〈1 line〉ke.
• * 1.8

  Rom. 1〈1 line〉〈1 line〉.
• * 1.9

  The clamors of Papists should mo〈1 line〉〈1 line〉 the ministers to more cir∣cumspection.
• * 1.10

  The puritie which can a∣bide no imper fection, is diuelish.
• * 1.11

  ☞
• a 1.12

  1. Samuel. 9 18. Mat. 26. 48 Mat. 26. 7〈1 line〉〈1 line〉.
• * 1.13

  Uayne and childish all〈1 line〉〈1 line〉∣gations.
• * 1.14

  An argument retorted vpon the aduersary
• * 1.15

  A minister may be kno∣wen by his apparell.
• (*) 1.16

  They were quoted by the Admonition to proue that mi∣nisters were knowen by voice, learning, and doctrine, and you trans∣ferre them to apparell.
• (a) 1.17

  A〈1 line〉〈1 line〉table reason.
• (b) 1.18

  Vntrue, as shall appeare.
• * 1.19

  The vnapt reasons of the Admonitors dissembled by T. C.
• * 1.20

  P. Martyr.
• * 1.21

  Prophets knowne by a distinct apparell. Caluine. Zach. 13.
• * 1.22

  1. Sam. 28.
• * 1.23

  The Admo nition wan∣teth a procto〈1 line〉〈1 line〉
• * 1.24

  Lose conclu∣siōs of T. C.
• * 1.25

  The Antec〈1 line〉〈1 line〉∣dent of T. C inferreth a consequent a∣gainst him∣selfe.
• * 1.26

  Theargumē〈1 line〉〈1 line〉 of T. C. o∣uerthrowne by his owne assernon.
• * 1.27

  Pa. 13. Sect. 1
• * 1.28

  Caluin aduer. Anabap.
• * 1.29

  〈1 line〉〈1 line〉 But not once digested or an∣swered.
• (*) 1.30

  You mighte haue learned other Logike within the Col∣ledge walles.
• (a) 1.31

  That is as much to say, as if you like it, you may vse it.
• (b) 1.32

  You may say the like of Iudges.
• (c) 1.33

  Why may be not aswell ap∣poynt him an order, as punishe his disorder〈1 line〉〈1 line〉
• * 1.34

  An argument holdeth from the whole to the part affir∣matiuely som∣tune.
• * 1.35

  The Magi∣strates autho∣ritie in appoin ting apparell∣abridged by T. C.
• * 1.36

  Wherevnto the assertion of the 〈◊〉〈◊〉 tendeth.
• * 1.37

  The subiects an〈1 line〉〈1 line〉nated 〈◊〉〈◊〉 the magistrate.
• * 1.38

  Caluine.
• * 1.39

  Bullinger & Gualter.
• (a) 1.40

  The place of Theodoret fal∣〈1 line〉〈1 line〉fied▪
• * 1.41

  Hom. 6. ad pop. Antio∣ch〈1 line〉〈1 line〉.
• * 1.42

  Scripture fond∣ly alleaged.
• * 1.43

  Eccle. 9.
• * 1.44

  T〈1 line〉〈1 line〉eod. lib. 2. cap. 〈1 line〉〈1 line〉7.
• * 1.45

  〈◊〉〈◊〉▪
• * 1.46

  Sozo. lib. 〈1 line〉〈1 line〉 cap. 25.
• * 1.47

  Lib. 6. cap. 〈◊〉〈◊〉▪
• * 1.48

  Euseb. lib. 3. cap. 31.
• * 1.49

  T. C. doth 〈◊〉〈◊〉 〈1 line〉〈1 line〉eage the 〈◊◊〉〈◊◊〉 fundly 〈◊〉〈◊〉 carelesly.
• * 1.50

  Ecclesi. 9.
• * 1.51

  P. Martyr.
• * 1.52

  Iohns appa∣rell.
• * 1.53

  Socrates.
• * 1.54

  Eustathius.
• (a) 1.55

  〈1 line〉〈1 line〉.
• * 1.56

  Lib. 9. cap. 45.
• * 1.57

  Socra. lib. 2. cap. 43.
• * 1.58

  Distinc. 3〈1 line〉〈1 line〉.
• * 1.59

  T. C. taketh aduantage where none is giuen.
• (*) 1.60

  Then the ease is altered of late.
• * 1.61

  Stephanus a good Bishop inuented this apparell.
• * 1.62

  Things in∣uented by euil men may be vsed of Chri∣stians.
• * 1.63

  Augustinus.
• * 1.64

  Priuate vse of idolatrous things forbid∣den.
• * 1.65

  Idolatrous things turned to cōmon vse.
• (*) 1.66

  This shift 〈◊〉〈◊〉 answered 〈◊〉〈◊〉 ward.
• (*) 1.67

  This shift 〈◊〉〈◊〉 answered 〈◊〉〈◊〉 ward.
• * 1.68

  August. 〈1 line〉〈1 line〉om. 10. de verbis do∣mini in Mattheum 〈1 line〉〈1 line〉m. 9.
• * 1.69

  Calui〈1 line〉〈1 line〉.
• * 1.70

  Aug. serm. 6. de verbis do∣mi. in Matth.
• * 1.71

  P. Martyr.
• * 1.72

  Temples of Idols conuer ted to the wor ship of God.
• * 1.73

  Reuenewes.
• * 1.74

  Phrases of Poetes.
• * 1.75

  Wine, bread▪ &c. consecra∣ted to Idols.
• * 1.76

  Eusebius.
• * 1.77

  Augustine.
• * 1.78

  Hilarie.
• * 1.79

  Bucer.
• * 1.80

  What it is to be a note of Antichrist.
• * 1.81

  The vse or a∣buse of things indifferent.
• * 1.82

  Bucers opi∣nion.
• * 1.83

  The distribu∣tion of bread & wine in the sacrifices of deuils.
• * 1.84

  ☞
• * 1.85

  The 〈◊◊〉〈◊◊〉 answering of T. C.
• * 1.86

  Bullinger and Gualter.
• * 1.87

  Superstition in garments condemned.
• * 1.88

  The reason retourned vp on himselfe.
• * 1.89

  The doctrine of things in∣different ne∣cessary. Things abu∣sed must not by and by be taken away.
• * 1.90

  Act. 15.
• * 1.91

  A difference between wor∣shipping of false gods, and of the true God falsely.
• (a) 1.92

  A manifeste vntruth.
• * 1.93

  Whyte gar∣mente vsed in the ministra∣tion.
• * 1.94

  A whyte gar∣mente in the ministration vsed in Hie∣romes tyme. Hiero. lib. 1. aduers. Pelagi. l〈1 line〉〈1 line〉. 44. Ezecb.
• * 1.95

  Con. Carth. 4. Can. 41.
• * 1.96

  Disobedience to the prince in ciuill mat∣ters, is diso∣bedience to God.
• (*) 1.97

  I 〈◊〉〈◊〉 〈1 line〉〈1 line〉∣as few times as you.
• * 1.98

  Some men delight to be contrary to times.
• * 1.99

  Rom. 12. Rom. 13.
• * 1.100

  h Esa. 30. 22.
• * 1.101

  Cursed thigs consecrated to God.
• * 1.102

  Gedeon sacri∣ficed an oxe consecrated to Baal.
• (*) 1.103

  Here you dis∣port your selfe, with your owne imagination.
• (a) 1.104

  No such pur∣gation to be found in that place.
• * 1.105

  Things dedi∣cated to idolls may be con∣uerted to gods honour.
• * 1.106

  Iosu. 6. ver. 24
• * 1.107

  No man 〈◊〉〈◊〉 defile the na∣ture & form〈1 line〉〈1 line〉 of things.
• * 1.108

  Bucer.
• * 1.109

  Ceremonies do not edify of themselues but tend to e∣dification.
• * 1.110

  Bucer.
• * 1.111

  The apparell doth tend to edifying for three causes.
• (*) 1.112

  They that are driuen away 〈1 line〉〈1 line〉or that cause do giue suspition of Anabaptisme.
• * 1.113

  T. 〈1 line〉〈1 line〉. imagi∣neth suche a perfection as is not to be 〈1 line〉〈1 line〉ounde.
• * 1.114

  P. Martyr.
• * 1.115

  Master Mar〈1 line〉〈1 line〉yrs words pe〈1 line〉〈1 line〉uer. ted▪
• (a) 1.116

  Here you play with a fea∣ther.
• (b) 1.117

  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) 1.118

  An easie kind of answering.
• * 1.119

  Meere ciuill things may haue signifi∣cation.
• * 1.120

  The forme of apparell may put a man in minde of 〈◊〉〈◊〉 dutie.
• * 1.121

  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.
• * 1.122

  How apparell is a signe of euill, and how otherwise.
• (*) 1.123

  Vntruth.
• * 1.124

  Externall things may be both good and euill in di∣uers respects. The diuers 〈◊〉〈◊〉 vsed b〈1 line〉〈1 line〉 T. C. in answering.
• * 1.125

  Non causa procausa.
• (*) 1.126

  It is as sone sayd but not so truely, bycause the one ret〈1 line〉〈1 line〉y∣neth order, and the other brea∣keth it.
• * 1.127

  1. Cor. 11.
• * 1.128

  Zuinglius ad. Balt.
• * 1.129

  Pag. 19. &c.
• * 1.130

  Num. 〈◊〉〈◊〉.
• * 1.131

  1. Cor. 11.
• * 1.132

  Caluine.
• (*) 1.133

  T〈1 line〉〈1 line〉ue, for 〈◊〉〈◊〉 〈1 line〉〈1 line〉aue 〈◊◊〉〈◊◊〉 for one.
• (b) 1.134

  Iohn. 6. 38. Ioh. 12. 49. 1. Co. 11. 23
• * 1.135

  Scriptures may be ampli∣fied.
• * 1.136

  Homilies red in the Church are commen∣dable.