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.

Certayne generall faults, wherewith the booke is charged by the Admonitors.

Chap. 1. the first Diuision.

The first article.

Fyrst that the booke commonly called the booke of common prayers for the Churche of Eng∣lande,* 1.1 authorised by Parliament, and all and euery contents therein, be suche as are not repugnant to the worde of God.

Admonition.

Albeit, right Honorable and dearely beloued, we haue at all times borne with that whiche we could not amende in this booke, and haue vsed the same in our ministerie, so farre foorth as we might, reuerencing those times, and those persons, in whiche and by whome it was first authorised, beeing studious of peace, and of the buylding vp of Christes church, yet nowe beeing compelled by subscription to allowe the same, and to confesse it not to be against the worde, of God in any poynt, but tollerable: we must needes say as followeth, that this booke is an vnperfect booke, culled and picked out of the Popishe dunghill the Masse booke, full of all abhominations, for some, and many of the contents therein, be suche as are agaynst the worde of God, as by his grace shall be proued vnto you. And by the waye we can not but muche maruell at the crafcie wilinesse of those men, whose parts it had beene first to haue proued eache and euery content therein, to be agreable to the worde of God, seeing that they forcemen by subscription to consent vnto it, or else sende them pac∣king from their callings.

Ansvvere to the Admonition. Pag. 149. Sect. 1.

And what reason can you giue why you should not aswell all owe* 1.2 of it by subscription, as you say, that you haue hitherto done by vsing of it in your ministerie? Will you speake one thing, and doe an other? Will you not subscribe to that, whiche you publikely vse, and giue your consent vnto?

T. C. Pag. 157. Sect. 1.

The Admonition hath no such thing, as M. Doctor chargeth the authors therof with, that they dyd euer allow of the booke of seruice. It sayth, they bare with it, and vsed it so farre, as they might, and therfore nowe when it came to the approuing of it by subscription, they refused, and there is no man which can not vnderstande, that it is one thing to beate with a thing, and an other to approue it, and therfore to beare, and to vse it so farre as might be, may well agree with their refusall of sub∣scription, so that M. Doctors note is not worth the noting. The Apostles did beare with the infir∣mitie of the Iewes addicted to the obseruation of the ceremoniall lawe, yet they neuer allowed that infirmitie, and they were so farre from approuing it by subscribing, that they wrote agaynst it.

Io. Whitgifte.

They say they haue not only borne with it, but vsed it also in their ministerie. &c. & he that vseth a thing doth as much allowe of it by vsing, as he could doe by subscribing. But I will not contende with you about a matter of so small weight: for neyther is their learning, discretion, or iudgement suche, that the booke is better or worse for their allowing or disallowing of it. They shew their natures bent to contention, and vnreuerent estimation of the scriptures by abusing of them, and that is all that can be gathered out of their booke.

The Apostles refused not to subscribe vnto such things as they permitted vnto the Iewes for a time, neyther did they beare with any thing, for their infirmitie, agaynst the which they wrote. If they haue done any such thing, note the place.

Chap. 1. the. 2. Diuision.

Ansvvere to the Admonition. Pag. 149. Sect. 1.

If those persons by whome this booke was first authorised, were studious of peace, and of buylding vp of Christes Church, as you say they were, then you that seeke to deface it, are disturbers of peace, and destroyers of the Churche of Christ. They were singular learned men, zelous in Gods religion, blamelesse in life, and Martyrs at their end, for eyther al, or the most part of them haue sealed this booke with their bloud. But by the* 1.3 way this is to be noted, that you confesse your selues to haue allo∣wed that (by vsing of it) which you say is agaynst the worde of God.

T. C. Pag. 157. Sect. 1.

Those sayth M. Doctor which authorised this booke, were studious of peace, and of buylding of Christes Church, therfore they that speake agaynst it (which he calleth defacing) are disturbers of the peace, and destroyers of the Church. So I will reason. (*) 1.4 Gedeon was studious of peace, and of building of the Church, therefore they whyche spake agaynst the Ephod whyche he made were disturbers of the peace, and destroyers of the church. We speake agaynst Images in chur∣ches and consubstantiation in the sacraments, & such lyke, which Luther beeing studious of peace, and of the building of the church did holde, and yet we are not therfore disturbers of peace, or de∣stroyers of the church. Although they were excellent personages, yet their knowledge was in part, and although they brought many things to our light, yet they beeing sent out in y^e morning, or euer the sunne of the Gospell was risen so hygh, might ouersee many things, which those that are not so sharpe of sight as they were, may see, for bicause that which they want in the sharpnesse of sight, they haue by the benefite and clearnesse of the sunne, and of the light. They sealed not the booke of seruice with their bloud (as M. Doctor sayth) for some that suffered for the truth, declared openly their misliking of certayne things in it, and as for the other they could neuer dye for that booke, more than for the Lyturgie vsed in the French church, or at Geneua. For they receyued not the sentence of condemnation, bicause they approued that booke, but bicause they improued the articles drawne out of the Masse booke. And if they had dyed for that booke (as in deede they dyed for the booke of God) yet the authoritie of their martyrdome coulde not take away from vs this libertie that we haue to enquire of the cause of their death. Iustine and Cyprian were godly Martyrs, and yet a man may not say, that they sealed their errours whiche they wrote wyth their bloud, or wyth this glory of their martyrdome, preiudice those which speake or write agaynst their errours, for this is to oppose the bloud of men, to the bloud of the sonne of God.

Io. Whitgifte.

These be the words of the Admonition: they saye that the Authors of that booke were studious of peace, and of the building vp of Christes Churche. and therefore vpon their owne words and confession, I grounde mine argument. This peace that they were studious of, and sought to maynteyne by collecting and authorising this booke, was a godly peace, sought to be maynteyned by godly meanes: and therefore suche as shall deface that godly meanes, wherby they procured peace, can not de iudged otherwyse, than disturbers of the same peace.

Gedeon by making the Ephod did not séeke peace, but rather glory, for he erected* 1.5 it to be a monument of his victorie: Gedeon erected the Ephod for an other ende and purpose than God did appoynt it: the Ephod that Gedeon made, was the cause of ido∣latrie. Likewise Images are expresly forbidden in the word of God, & there is a direct cōmaundement agaynst them: so is consubstātiation also. But the booke of common prayer is framed according to the scriptures, appoynted to the true worshipping of God, most repugnant to all Idolatrie, & Idolatrous worshipping: and therfore these similitudes & exāples that you vse be nothing like: it is neither like to Gedeons Ephod▪ nor maynteineth Luthers Images: or consubstantiation, but ouerthroweth them all.

Their knowledge was in parte, in that sense that the Apostle speaketh. Ex parte* 1.6 enim cognoscimus, & ex parte prophetamus: VVe knowe in part, and we prophecie in part. &c. But if they be compared vnto men, I thinke for learning, zeale, godlynesse & sounde* 1.7 iudgemēt, most of thē haue not bin ouermatched, by any that hath folowed. And surely their learning & iudgement was singular. But no maruell it is, though you make so small account of me poore wretch, when you so basely speake of them. Undoubtedly in cōparison of your selues, I thinke you contēne all learned men both liuing & dead.

They may well be sayde to haue sealed this booke wyth their bloud,* 1.8 bicause they were martyred for that religion that is conteyned in this booke, and ac∣cording to the which this booke was framed: and if they were condemned, for impro∣uing the articles drawne out of the Masse booke▪ (as you say) why maye it not be likewise affirmed, that they receyued the sentence of condemnation, for approuing the Articles conteyned in the Communion booke: I know the booke they dyed for, was the booke of God, yet did not the aduersarie pretende that, but the articles drawne out of this, and suche like bookes, grounded vpon the worde and booke of God.

Name one of them, who at the time of his death, or in y^e time of his imprisonmēt, declared openly his misliking of certayne things in this booke. I can shew you the contrarie: That notable vessell of God, for learning, zeale, and vertue, inferiour to none of our* 1.9 age, Master Ridley Bishop of London, in his (last farewell) as it is called, looking day∣ly and hourely when he should go to the stake, giueth this testimonie of this same booke of common prayers, the whiche the Churche of Englande nowe vseth, and you so contemptuously reiect. This Churche (sayth he) of Englande had of late, of the* 1.10 infinite goodnesse, and abundant grace of almightie God, great substance, great riches of heauenly treasure, plentie of Gods true and sincere worde, the true and vvholsome administration of Christes holy sacraments, the whole profession of Christes religion, truely and playnely set foorth in baptisme, the playne declaration and vnderstan∣ding of the same taught in the holy▪ Catechisme, to haue bin learned of all true Christians. This Church had also a true and sincere forme and maner of the Lords supper, wherin according to Iesus Christes ordināce & holy institution, Christes cōmaundements were executed and done. For vpon the bread and wine set vpon the Lords table, thāks were giuen, the commemoration of the Lords death was had, the bread in the remembrance of Christes body torne vpon the crosse, was broken: and the cuppe in remembrance of Chri∣stes bloud was distributed, and both communicated vnto all that were present, and woulde receyue them, and also they were exhorted of the minister so to do.

All was done openly in the vulgare tongue, so that euery thing mighte be bothe easily heard, and playnely vnderstoode of all the people, to Gods high glory, and the edification of

the whole Church. This Church had of late the whole diuine seruice, all common and pub∣like prayers ordeyned to be sayde and heard in the common congregarion, not onely formed and fashioned to the true vayne of the holy Scripture, but also set foorth according to the commaundement of the Lorde, and S. Paules doc∣trine, for the peoples edification in their vulgar tongue.

But I knowe his testimonie shall weigh with you, as all other mens doe, howbeit I trust it will pearce the hearts of the godly. Neyther is this to oppose the bloud of men, to the bloud of the sonne of God, when the martyrdome of men is brought into beare witnesse vnto the truthe of God.

Chap. 1. the. 3. Diuision.

Ansvvere to the Admonition. Pag. 149. Sect. vlt. &. 150. Sect. 1. 2.

The vnperfectnesse of this booke, and such things in the fame as be culled and picked out of that popishe dunghill, the Masse booke, with the contents therein that be agaynst the worde of God, shall appeare I am sure in your seuerall reasons, for it is not sufficient for you, barely to saye so, without witte, learning, or reason.

This you know right wel, that in so saying you make the Papists* 1.11 leape for ioye, bicause they haue gotten suche companions to assaulte this booke, whylest they rest them, & lye as it were in sleepe. O that the wyse men of this realme (suche I meane as be in authoritie) see not this Popishe practise, and seeke not with more earnestnesse to preuent it. Will ye suffer the Papists to gather strength, and to mul∣tiplie, by tollerating such Libellers, vnder the pretēce of reformatiō, to discredite so muche as lyeth in them, yea to ouerthrow the whole state, and substance of religion in this Churche? Bee not secure, but watche, and remember the beginning and encrease of the Ana∣baptistes of late in Germanie, whiche I haue described in my Pre∣face to this booke.

You saye, that you can not but much maruell at the craftie wilynesse of those men, whose partes it had beene first to haue proued eache and euery content therin to be agrea∣ble to Gods word. &c. Nay surely, but it were your parts rather to proue* 1.12 that there is something therein contrarie or not agreable to Gods worde. For such as be learned, and knowe the manner of reasoning say, that the Opponent must proue or improue, and not the answe∣rer. They stande to the defense and mayntenance of the booke: you seeke to ouerthrowe it: it is your partes therfore to iustifie your as∣sertions, by reasons and arguments.

T. C. Pag. 157. Sect. 1.

For the Papistes triumphe I haue answered before, and I will not striue about the Goates 〈◊〉〈◊〉, who is the apponent, and who the respondent in this difference.

Io. Whitgifte.

Thus you passe all this ouer in silence, for I doe not remember where you haue answered one worde to it.

Chap. 1. the. 4. Diuision.

Admonition.

They should first proue by the worde of God, that a reading seruice going before and with the administration of the sacraments, is according to the worde of God, that wafer cakes for theyr bread when they minister it. surplesse and cope to doe it in, churching of women comming in vayles abuong the Psalme to hir. I haue lifted vp mine eyes vnto the hilles. &c. and suche other* 1.13 foolishe things, are agreable to the written worde of the almightie.

Ansvvere to the Admonition. Pag. 151. Sect. 2. &. 152. Sect, 1.

I doe not well vnderstande your meaning: would you haue vs to proue, that to reade prayers before, and with the administration of* 1.14 the sacraments, is according to the worde of God? In deede in the booke of seruice there is first appoynted to be read some one or two profitable sentences, mouing eyther to prayer, or to repentance, after followeth a generall confession, then the Lords prayer, and certayne Psalmes, nexte certayne chapters out of the olde and newe Testa∣mente. &c. laste of all, the administration of the sacramente. If you aske me of the sentences: they be scripture. If of the Lordes prayer Psalmes, and chapters: they be scripture also. If of the sacrament of the Supper: it is according to scripture, Matth. 26. Marke. 14. Luke. 22. 1. Cor. 11. If of the other prayers annexed: they be lyke∣wise according to the scripture, for they be made to God in Christes name, for suche thinges as we neede, or as we desire, according to that saying of Christ: Quicquid petieritis &c. VVhatsoeuer you aske my father in my name. &c. And agayne: Petite & dabitur vobis: Aske, and it shall be giuen vnto you. Mat. 7. & Iacob. 1. If any of you lacke wis∣dome, let him aske it. &c. And. 1. Timoth. 2. with other infinite pla∣ces besides.

If you would haue vs to proue that to reade prayers or scripture* 1.15 in the Church is according to the word of God (which you seeme to denie) then we say vnto you▪ that if there were any pietie in you, any religion, any learning, you would make no such vayne and godlesse doubts. was there euer any from the beginning of the world to this day (the Zuinfildians onely excepted) that misliked reading of pray∣ers and scriptures in the Church, but you?

Of wafer cakes, ministring in surplesse, or cope, & churching of women, I haue spo∣ken* 1.16 before: wafer cakes be bread: surplesse & cope, by those that haue authoritie in the church, are thought to perteyne to comelynesse and decencie. Churching of women is to giue thāks for their deliuerāce. Bread to be vsed in the Cōmunion, comelynesse and decencie, giuing of thanks for deliuerance out of peril & daunger, be agreable to Gods word: therfore al these things be agreable to gods word. The forme of bread, whether it ought to be cake bread, or loafe bread: euery par∣ticular* 1.17 thing that perteyneth to decencie or comelynesse, at what time, in what place, with what words we ought to giue thanks, is not particularly written in scripture, no more than it is, that you were baptized. And therfore (as I haue proued before) in such cases the Church hath to determine and appoynt an order.

Admonition.

But their craft is playne: wherin they deceyue them selues, standing so much vpon this word repugnant, as though nothing were repugnant or agaynst the worde of God, but that whiche is expressely forbidden by playne commaundement, they know well inough, and would confesse, if ey∣ther they were not blinded, or else their hearts hardned, that in the circumstances, eache content,* 1.18 wherwith we iustly finde fault, and they too contentiously for the loue of their liuings maynteyne, smelling of their olde Popish priesthoode, is agaynst the worde of God.

Ansvvere to the Admonition. Pag. 156. &. 157. Sect. 1.

If they were disposed to be craftie, I thinke they might soone de∣ceyue you, for any great circumspection or discretion that appeareth to be in you, by this booke. You finde great fault, that we stande so muche vpō this word repugnant, as though nothing were repugnant or agaynst the word of God, but that which is expressely forbidden by playne cōmaundement, and herein (you saye) we deceyue our selues. But you do not tell vs howe we are deceyued, nei∣ther do you let vs vnderstande, what you thinke this worde (repug∣nant) doth signifie. This is but slender dealing, to finde a fault, and not to correct it: you should yet haue tolde vs your opiniō of the sig∣nification of this worde, seeing so great a matter doth depende vpon it. True it is, that this worde (repugnant) or (agaynst the worde of God) is to* 1.19 be contrarie to that which in the worde is comaunded or forbidden, not onely in manifest words, but also in sense and vnderstanding: ex∣cept you vnderstande this worde (repugnant) on this sorte, you wyll bring in many poynts of daungerous doctrine: for we reade in the Acts. 2. &. 4. that the Apostles had all things common, and yet Chri∣stians haue not al things common. Those that were then conuerted to the Gospell, solde all they had, and layde it at the Apostles feete. Act 4. Now it is farre otherwise. Then Christ ministred his supper at night, after supper, we in the morning before dinner: he in a pri∣uate house, we in the publike Churche: he to men onely, we to wo∣men also, with a great many of such apparant contrarieties, which be none in deede, bicause they be not agaynst any thing cōmaunded or forbidden to be done, or not to be done, eyther in expresse words, or in true sense. And therfore you are greatly deceyued, when you think that we are persuaded, that those things which you find fault with, be agaynst the worde of God.

As for this your saying (If eyther they were not blinded, or else their harts har∣dened) I pray God it be not most aptly spoken of your selues, but I will not take vpon me to iudge those secrets, that be onely knowne to God and your selues.

Admonition.

By the worde of God it is an office of preaching, they make it an office of reading. Christe sayde (a) 1.20 go preache.

Ansvvere to the Admonition. Pag. 158. Sect. vlt.

You say, by the worde of God the ministerie is an office of preaching, and we make it an office of reading. To proue it to be an office of preaching you note in your margent, Matth. 26. But I thinke your meaning is the. 28. and Mark 16. where Christ sayth to his Disciples: Go therfore and teach all nations. &c. What if a man should say vnto you, that this com∣mission was giuen onely to the Apostles? for he sayth: Go into the

whole worlde, where as you teach now, that no man may come into the ministerie, except he first haue a stocke, & then must he keepe him with his flocke, and go no further. If this doctrine be true, then can not this place serue your turne: for as the office of Apostle is ceased by your doctrine, so is this commission also, except you will haue the one part to stande, that is, Goe and preach, and this to be abrogated, In vniuersum mundum, into the vvhole vvorlde.

Io. Whitgifte.

You haue not any where answered directly to any of this, and to the most of it, and diuers other things included betwixt the. 151. Page and the. 171. You haue not an∣swered one woorde: which the Reader by conference may vnderstand: and I for bre∣uities sake haue omitted to set downe.

Notes

• * 1.1

  Of subscribing to the commu∣nion booke.
• * 1.2

  Scilicet, the Communion booke.
• * 1.3

  A note by the waye.
• (*) 1.4

  Vnequal com parisons For in these poyntes they were not buylders vp of Christes church.
• * 1.5

  Gedeons E∣phod.
• * 1.6

  The prayse of the makers of the booke.
• * 1.7

  1. Cor. 1〈1 line〉〈1 line〉.
• * 1.8

  How they sea led the booke with their bloud.
• * 1.9

  M. Ridleys testimonie of the booke of cōmon prayer
• * 1.10

  M. Foxe.
• * 1.11

  Aduantage gi uen to the pa∣pistes by the Admonitours
• * 1.12

  The apponēt must proue, by rules of Logike.
• * 1.13

  Psal. 120.
• * 1.14

  The order of prayers in the Communion booke agrea∣ble to y^e scrip∣ture.
• * 1.15

  Only Zuin∣fildians misli∣ked reading of scriptures.
• * 1.16

  Pag. 154. Sect. 3.
• * 1.17

  Determina∣tion of the Churche in things indif∣ferent.
• * 1.18

  〈◊〉〈◊〉 iudge∣ment.
• * 1.19

  The worde (repugnant) expounded.
• (a) 1.20

  Mat. 26. 19 Mar. 16. 15