The defense of the aunsvvere to the Admonition against the replie of T.C. By Iohn VVhitgift Doctor of Diuinitie. In the beginning are added these. 4. tables. 1 Of dangerous doctrines in the replie. 2 Of falsifications and vntruthes. 3 Of matters handled at large. 4 A table generall.

T. C. Pag. 173. Sect. 1.

Beside that often thne〈1 line〉〈1 line〉 M. Doctor doth account the expositions and explanations, correcti∣ons, he 〈1 line〉〈1 line〉ueth vs somewhat the lesse hope, that he will correct his errours, for that he purfueth the authours of the Admonition so harde, correcting their very small and few slips, whiche they haue made, calling this singular 〈1 line〉〈1 line〉destie and commendable hum〈1 line〉〈1 line〉tie amongst other reproches, dalying and inconstancie, when it is our profession euery day to learne better things. For vnto what end should we liue, if time, if experiēce, if reading, 〈1 line〉〈1 line〉iusing, if conference should teach vs nothing? And therefore when thinges are printed againe, it is good and prayse worthy, to polishe those thynges which are some what rud〈1 line〉〈1 line〉, to mitigate these things which are too sharpe, to make playne & to giue light to those things which seeme darker, and to correct that which is amisse. I thinke M. Doctor should not be ignorante, that wise men haue their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there second councells, and those also wiser and better than their first, as that sentence doth declare. I will therefore say no more hereof, but admonish M. Doctor that he receiue more louingly those whiche correcte themselues, seing that the best defense to his booke, must be, not a correction here and there, but a cleane blotting, or striking out, not an amending, but a new making almost of his whole booke. O∣ther matter in his censures, he hath almost none at all woorth the answering, sauing that he hathe a place or two, which toucheth the matters before entreated of.

Io. Whitgifte.

It behoueth such as will take vpon them to plucke downe that which is wel buil∣ded,* 1.1 and to make a new platforme, to be well aduised what they do, and assured of their cunning: if this ought to be in humane matters, and in externall affaires of the life of man, how much more ought it to be in diuine matters, and things perteyning to the kingdome of heauē. I do not mislike that modestie and humilitie, that is con∣tente to be corrected, and to acknowledge that whiche is ami〈1 line〉〈1 line〉e. But I can by no meanes allowe that pryde and arrogancie, that presuming to condemne the whole state of a Churche, and to prescribe vnto the same a newe platforme, is by and by after, through vnskilfulnesse, and lack of discretion at the first, constreyned to misse∣lyke that newe platforme also, and to p〈1 line〉〈1 line〉ce it and patch it like a beggers cloke, with putting too and taking fro, with altering and chaunging sometyme this, and some∣tyme that, like vnto foolishe and vnskilful buylders. It behoueth suche as will take vpon them in church matters to pluck downe that which is alreadie buylded, and to prescribe a new platforme, to be certain of their 〈1 line〉〈1 line〉ing, expert in their doings, groū∣ded in learning and experience: not yonglings and nouices, whose yea to day is nay to morow, whose heads are full of new toys and deuises, who publish in print their first cogitations and counsels, before they haue any leysure to thinke of their second. This is that whiche I misselyke, and reproue in the authors of the Admonition: for* 1.2 if they had published their myndes as scholars, and not as maisters: as learners, not as teachers: as putters in mynde of that whiche best liked themselues, not as prescribers what all other men ought of duetie to followe, theyr sodaine correcti∣ons had bene much more tollerable. But I will not multiplie wordes with you, neyther will I require that whiche you contemptuously enoughe haue spoken of my selfe, only I admonishe the Reader to take héede howe he doth credite such rashe and yong buylders, whiche so soone as they haue ended their buylding, must be con∣strayned to plucke downe the same agayne.

Ansvvere to the Additions, detractions. &c. of the fyrst parte of the Admonition.

In the preface, to Archbishops, Byshops, Suffraganes, Deanes. &c. they haue* 1.3 added Vniuersitie Doctors, and Bachelers of diuinitie. It should seeme that they would haue a confusion of degrees (which they call equalitie) as well in vniuersities, as in Parishes, and other their imagined congrega∣tions: marke whether this geare tend not to the ouerthrow of vni∣uersities, and of all good learning.

T. C. Pag. 173. tovvards the ende of the first Section.

For whereas he accuseth the Authors of the Admonition in the first leafe, as though they should condemne Doctors and Bachlers of diuinitie, and so bring in confusion of degrees, he vpon the. 5. leafe confesseth that they allow of a Doctor. Although he that taketh away degrees of Doctor or Bachler of diumine, doth not bring in confusion, nor taketh not away all degrees of schooles, espe∣cially seeing they are now made bare names without any offices, and oftentymes they are admitted to these degrees, which neyther can, nor will teach.

Io. Whitgifte.

I say that belike they allowe of a Doctor of law, bicause they haue left that title out in their seconde edition: and haue in stead thereof placed Doctors, and Bachlers of diuinitie. The cause why you leaue so much vnto them in this barbarous opinion,* 1.4 may be coniectured, to be the repulse that you suffered when you earnestly desired the one of them. If the degrées be bestowed vpon vnworthie persons (which you are not able to proue at this day) the fault is in the persons that so bestow them, not in the de∣grees, the taking away whereof, must néedes in the ende bring in confusion and bar∣barisme: and in déede they can by no meanes stand with your platforme, and there∣fore do you here insinuate that you are content to allow all the degrées in schooles, but onely the degrées in diuinitie, and yet as I sayde before, not long since you greatly de∣sired euen the highest of them.

Additions, detractions, and alterations in the first part of the Admonition.

In the Preface.

In the margent, for the. 15. of Mathew. vers. 23. they haue quoted the. 15. of Math. vers. 13. to proue that tyrannous Lordship cannot stand with Christs kingdome: the wordes be these: But he ansvve∣red and sayd, enery plant vvhich my father hath not planted, shall be rooted vp, meaning that such as be not by free adoption and grace grafted in Jesus Christ, shall be rooted vp. But this proueth not their propo∣sition: I do not alow tyrannous Lordship, but I disallow such vnapt reasons.

In the same Preface speaking of Bishops. &c. they haue added these wordes: they were once of our minde, but since their consecration they be so transubstantiated, that they are become such as you see. It may be that considera∣tion of the tyme, place, state, condition, and other circumstances hath altered some of them in some poynts, as wise (and not wilfull) men in such matters by such circumstances be oftentimes altered: but that any one of them were euer of your minde in most things vttered in those two treatises, I can not be perswaded.

Fol. 1.

For the. 1. Act. vers. 12. is noted. Act. 2. vers. 2〈1 line〉〈1 line〉. to proue that in the olde Church there was a try all had both of the Ministers abilitie to instruct, and of their godly conuersation also. The text is this: And it shall be that vvhosoeuer shall call on the name of the Lorde shall be saued. Which is farther frō the purpose a great deale, than the other place is. There is also in the same leafe left out, King Edwards Priests: whiche* 1.5 argueth with howe little discretion, and lesse aduise, the first Admo∣nition was pe〈1 line〉〈1 line〉ed.

Speaking of learning master Nowels Catechisme, these wordes be added: and so first they consecrate them, and make them Ministers, and then they set them to schoole. This scoffe is answered before, and might very well* 1.6 haue bene left out. And a little after, where it was before, then election

was made by the common consent of the whole Church: now it is thus corrected,* 1.7 then election was made by the Elders, with the common consent of the whole Churche: which altereth the matter something, but yet is not proued by the text alleaged out of the first of the Acts, and by me answered before.

Fol. 2.

For Act. 14. verse. 13. is quoted Act. 14. verse. 23. which ouersight I my selfe haue corrected in my answere to that place.

There is also left out an Albe, which before was sayde to be required* 1.8 by the Pontificall in the ordering of ministers. As I sayde before, so I say agayne, that in the booke of ordering ministers, now vsed, and printed since Anno dom. 1559. there is neyther required albe, surples, vestiment, nor pastorall staffe.

This lyne is also added, these are required by their Pontifical, meaning sur∣plesse, vestiment. &c. which is vntrue, as I haue sayde before.

For the. 1. Tim. 1. verse. 14. nowe it is. 1. Tim. 1. verse. 19. but it is not to proue any matter in controuersie, onely it is vncharitably and vniustly applyed.

For. 1. Sam. 9. verse. 28. is placed. 1. Sam. 9. verse. 18. the selfe same place that I haue answered before.

Where before it was thus written: Then ministers were not so tyed to any forme of prayers inuented by man: nowe these wordes inuented by man be lefte out, and there is added, as necessitie of tyme required, so they mighte poure. &c. I knowe not their meaning, excepte they woulde neyther haue vs bounde to the Lordes prayer, nor any other.

Fol. 3.

It was before, remoue Homilies, Articles, Iniunctions, a prescript order: nowe* 1.9 it is that prescript order. Wherby it should seeme that they haue learned to allowe of a prescript order of prayers, but not of that prescript or∣der which is in the booke of publike prayers. This is no dallying, neyther yet inconstancie.

For the. 3. of Mat. ver. 12. is placed. 3. of Mat. ver. 1. to proue that in the olde time the word was preached before the sacramēts were mi∣nistred: the place now alleaged is this: In those dayes Iohn the Bap∣tist came and preached in the vvildernesse of Iudea. This proueth that Iohnpreached, but it proueth not, that whensoeuer Iohn did bap∣tise, then he did preache.

Oueragaynst these words, the Nicene creede was not read in their cōmunion,* 1.10 is written in the margent, Note that we condemne not the doctrine conteyned therein. If you condemne not the doctrine therin, what do you then cō∣demne? or why mislike you the cōmunion, bicause that creede con∣teyning true doctrine is read at the celebration therof? It is well that you make this protestation, if you meane good fayth.

Here is also added the. 42. ver. Act. 2. to proue that then the sacra∣ment was ministred with cōmon & vsual bread: which place I haue answered before, in answering to the. 46. verse of that chapter.

Where as before it was thus, interrogatories ministred to the Infant, Godfa∣thers* 1.11 and Godmothers brought in by Higinus: nowe Godfathers and Godmothers brought it by Higinus is left out. It is happy that you are sosoone persua∣ded to

allow of godfathers and godmothers: I perceyue you tooke vpon you to set downe a platforme of a Church, before you had well considered of it.

Fol. 4.

For, some one of the congregation, is nowe, some of the congregation: wherby they seeme to allowe mo godfathers than one, whiche they dyd not before.

For the. 14. of the Acts, verse. 4. is noted the. 15. of the Acts, vers. 4. to proue that the office of Seniors was to gouerne the Church with the rest of the ministers: but without reason. For it is onely there written, that at Ierusalem there was Apostles and Elders, & that Paule and Barnabas declared vnto them what things God had done by them. I denie not the thing it selfe (whereof I haue suffici∣ently spoken before) but the argument.

These Seniors then bicause their charge was not ouer muche, did execute their office in their owne persons: Nowe these words, bicause their charge was not ouer much be lefte out. Wherfore they haue left them out I knowe not.

Fol. 5.

They haue lefte out Doctors three tymes in this leafe, whiche be∣fore they recited with Chauncelors, Archdeacons, Officials, Com∣missaries,* 1.12 Proctors. Belyke they haue remembred that this worde Doctor, is founde in the newe Testament, and especially Doctor of lawe.

To proue equalitie of ministers, they haue added Phil. 1. verse. 1. 1. Thes. 1. 1. The first place is this, Paule and Timotheus the seruaunts of Iesus Christ to all Saincts in Christ Iesus that are at Philippi, vvith the Bishops and Deacons. The seconde is this: Paule and Syluanus and Timotheus vnto the Church of the Thessalonians. &c. Truely I knowe not howe to conclude of those places an equalitie of all ministers: I would to God you would set downe your places, and frame your arguments yourselues.

Fol. 6.

They haue forgotten to quote Heb. 6. 1. and haue left out the body and* 1.13 braunche of Antichrist, and for the same haue put in the tayle: But these are but trifles, and very slender corrections.

Io. Whitgifte.

To all these there is nothing sayde, belike the Authors of the Admonition muste answere for them selues, or else prouide another Proctor.

Ansvvere to the additions. &c. of the seconde parte of the admonition.

Fol. 2.

For the first of Tim. 3. verse. 3. nowe they haue quoted. 1. Tim. 3. verse. 6. agaynst reading ministers: Where S. Paul would not haue a minister to be a yong scholer: but he speaketh nothing agaynst reading.

T. C. Pag. 173. Sect. 2.

Unto the seconde leafe of the addition of the second parte of the Admonition, M. Doctor sayth that bicause the. 3. to Titus, maketh not agaynst reading, therfore it maketh not agaynst reading ministers, that is, ministers that can doe nothing but reade.

Io. Whitgifte.

It is in the. 1. Tim. 3. and it maketh agaynst vnlearned Ministers, not agaynst the reading of Ministers: for he may be a reading Minister, and yet learned.

Ansvvere to the Detractions. &c.

It was before reading is not feeding, nowe it is thus amended, for* 1.14 bare reading of the worde, and single seruice saying, is bare feeding: whereby they now confesse, that reading is feeding, although it be (as they say) but bare feeding. We were in good case if the platforme of our Church depended vpon these men, which alter their iudgements so sodenly. It is a true saying, Conueniet nulli qui secum dissidet ipse. Hovve can he agree vvith other, that doth not agree vvith himselfe?

T. C. Pag. 173. Sect. vlt.

And where as he would picke out a contradiction in the wordes of the Admonition, bicause they say bare reading is but bare feeding, the discord is in his cares, not in their wordes. For when they sayde it was no feeding, they ment such feeding as could saue them, and so in calling it bare feeding, they note that there is not (*) 1.15 inaugh in that, to keepe them from famishment. And indeede vnlesse the Lord worke miraculously and extraordinarily (which is not to be looked for of vs) the bare rea∣ding of the scriptures without the preaching, cannot deliuer so much as one poore shepe frō destruc∣tion, and from the wolfe. And if some haue bene conuerted wonderfully, yet. M. D. should remem∣ber that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That is, the water doth not alway beare yron.

Io. Whitgifte.

Reading is not feeding, and reading is beare feeding, be both vntruthes, and derogate from the Maiestie and dignitie of the worde of God: but yet in these speaches there is contrarietie, for bare féeding is féeding. What they ment by, not feeding, their words following doe declare, for (say they) it is as euill as playing vpon a stage and worse to. &c.* 1.16 whereof I haue spoken before. But whilst-you go about to excuse them of contrarie∣tie, you fall into it your selfe, for page. 158. of your booke, comparing the reading of the Scriptures, with reading of Homilies, yeu say, that the worde of God is also plaine and easie to be vnderstanded, & such as giueth vnderstanding to Idiots and to the simple. &c. And now you say, that there is not enough in the reading of the scrptures, to keepe the people from famish∣ment. &c. the which how farre it differeth, from your former words, no man is so blind* 1.17 that can not sée. Beside this, it is a Popish, and an vngodly opinion, contrarie to the worthinesse and profitablenesse of the Scriptures: contrarie to the wordes of Christ* 1.18 Iohn. 5. Search the Scripture, &c. contrarie to the wordes of the Apostle. 2. Tim. 3. Omnis* 1.19 scriptura diuinitùs inspirata. &c. And contrarie to all that, that I haue alleaged before for the reading of the Scriptures, to the which for the further confutation of this vn∣godly error, I do referre the Reader.

Ansvvere to the Detractions, &c.

Fol. 3.

Iu the same leafe and fift reason, to these wordes: Besides, that we neuer reade in the new Testament that this worde (Priest) as touching office is vsed in the* 1.20 good part: In the seconde edition is added, except it speake of the Leuiticall Priesthoode or of the Priesthood of Christ. Here as I thinke they haue for∣gotten that which Peter speaketh to all Christians, in his. 1. Epist. cap. 2. ver. 5. And ye as lyuely stones be made a spirituall house and holy Priesthod to offer vp spiritual sacrifices acceptable to God, by Iesus Christ. & ver. 9. But ye are a chosen generation, a royal priesthood. &c. And Apo. 1.

And make vs Kings and Priests vnto God &c. I willed them before to shew me one place in the whole newe Testament, where this word Priest as touching the office, is takē in euill part: I may be deceyued, but I desire to learne.

T. C. Pag. 174. Sect. 1.

And vpon the. 3. leafe, where he giueth instance in the Apocalips of the word (Priest) to be taken otherwise, than for the Leuitical priesthood, and priesthood of our sauiour Christ. M. D. cannot be ignorant that the Admonition speaketh of those which be priests in deed, & properly, and not by those which are priests by a inctaphore and borowed speach. And wheras he desireth to learne where the worde, priest, is taken in euill part in all the new testament. Although all men see how he asketh this question of no mind to learne, yet if he will learne (as he sayth) he shall find that in (*) 1.21 the Acts of the Apostles it is taken diuers times in euill part. For seing that the office & function of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, of priests was (after our sauiour christs ascētion) naught & vngodly: the name wherby they were called, which did exercise that vngodly function, cannot be otherwise takē than in the euil part.

Io. Whitgifte.

And what say you to the places of S. Peter, is not this worde (priest) taken in good part there also? I desired to haue one place in all the new Testamēt named vnto me, where this word priest is taken in euil part, & you send me ouer to the Acts of the Apostles naming neither text nor chapter: & yet that satisfieth not my request, for the Authors of the Admonition in their corrections, except the Leuitical priesthood, and the priesthood of Christ, whereof onely there is mention made in the Actes of the Apostles, except it be in the. 14. of the Acts, where Luke speaketh of heathnish priests, as of the priest of Jupiter: so that my question is as yet vnanswered by you.

Ansvvere to the Additions. &c.

Fol. 5.

But of the Bishops benediction by laying on of his handes heare master Caluines iudgement in this Instit. cap. 19. Section. 4. Talem manu∣um* 1.22 impositionem quae simpliciter loco benedictionis fiat, laudo, & restitutam hodiè in purum vsum velim. Such imposition of handes as is simplie made in the stead of blessing, I do commende, and vvish that it vvere restored at this day to the pure vse. There shall you also read the verie self same forme and maner of con∣firmation allowed, which is now vsed in this Church of England.

T. C. Pag. 174. Sect. 2.

Master Doctor vpon the. 5. leafe, cyteth M. Caluins authoritie to proue that the laying on of the handes vpon yong children, & the confirmation which is here vsed is good. In the which place, although he allow of a kinde of confirmation, yet he doth not commend〈1 line〉〈1 line〉 that which we haue. For he doth plainly reproue Ierome, for saying that it came from the Apostles, which notwithstanding the confirmation with vs doth affirme. Besides that there are other abuses which I haue noted there, which M. Caluin doth not by any worde allow. He alloweth indeede of a putting on of handes of the children, when they come out of their childehoode, or begin to be yong men, but as well as he doth allow of it, he was one of those which did thrust it out of the Chuch where he was Pastor. And (*) 1.23 so he alloweth of it, that he bringeth (in the sixt Section of the same Chapter) a strong reason to abolish it. Where he asketh what the imposition of handes shoulde do now, seeing that the giftes of the holy Ghost by that ceremonie is ceased. Therefore seeing that we haue M. Caluins reason agaynst this imposition of handes, his name ought not to be preiudiciall vnto vs: especially seeing that we haue experience of great inconuemences which come by it, which maister Caluin could not haue, that thing being not in vse in that Church where he liued. Which inconue∣nience in things which are not necessarie, ought to be a iust cause of abolishing of them: And this is not my indgement onely, but the iudgement of the Churches of Heluetia, Berne, Tigurine, Ge∣neua, Scotlande, and diuers others as appeareth in the. 19. Chap. of their confession.

Io. Whitgifte.* 1.24

Here you would shift of M. Caluins authoritie if you knew how: but béeing ouer∣pressed with his manifest wordes, you flie to your common & vsual refuge, that is,

to discredite the Authour, by charging him with contrarieties in this matter: for you confesse that he alloweth a kind of confimation: you say also that he alloweth in deed of a put∣ting on of handes of the children, when they come out of their childhoode or begin to be yong men: and againe you affirme: that he was one of those, that did thrust it oute of the Churche where he was Pastor: and that he bringeth in the 6. Section of the same Chapter a strong reason to abolish it. Thus you set Master Caluine against himselfe, and that in the same* 1.25 Chapter, which cannot but turne to his great discredite, if it were true: but you greatly abuse both the Reader and him: for in the. 4. section which I haue alledged, he speaketh of that maner of confirmation & imposition of handes which was vsed in the olde Church, and the same that is nowe vsed in the Church of Englande, which he alloweth and wisheth restored: In the fifth and sixth sections he speaketh of the maner and forme of confirmation, and laying on of handes vsed by the Papists, and disproueth that: as his owne wordes, (which I haue for that purpose more at large set downe) do plainly declare: for in the fourth Section of the. 19. Chapter thus hee wryteth. This was the maner in tymes past, that the children of Christians shoulde bee* 1.26 set before the Bishop, after they were come to yeares of discretion, that they might per∣forme that, which was required of them, that being of age did offer themselues to baptisme. For these sat among the Catechumeni, vntill (being rightly instructed in the mysteries of fayth) they were able to vtter a confession of their fayth, before the Bishop and the peo∣ple. The insants therefore that were baptised, bicause then they made no confession of* 1.27 fayth in the Church: at the ende of their childehoode, or in the beginning of their youth, they were againe presented of their parents, and were examined of the Bishop, according to a certaine and common forme of a Catechisme. And to the intent that this action (which otherwise ought of right to be graue and holy) might haue the greater reuerence and esti∣mation, there was added also the ceremonie of laying on of handes, so the childe was dis∣missed, his fayth being approued with a solemne blessing. The auncient fathers make often mention of this order. Pope Leo, If any man returne from heretikes, let him not againe be baptised, but let the vertue of the spirite (which was wanting) be giuen vnto him by the laying on of the Bishops handes. Here our aduersaries will crie, that it is rightly called a Sacrament, wherein the holy Ghost is giuen. But Leo himselfe doth in another place ex∣pounde what he meaneth by those wordes: He that is baptised (sayth he) of heretikes, let him not be rebaptised, but let him be cōfirmed, with the inuocation of the holy Ghost, by the im∣position of handes: bicause he receyued only the forme of baptisme without sanctification. Hierome also maketh mention hereof, contra Luciferianos. Although I doe not denie, that Herome is somwhat herein deceyued, that he sayth that it is an Apostolicall obseruation: yet is he most farre from these mens follies. And he mittigateth it when he sayth that this bles∣sing was graunted only to the Bishop, rather for the honour of priesthood, than by the ne∣cessitie of the law. VVherefore such an imposition of handes which is simply in stead of a blessing, I commend, and would wish it were at these dayes restored to the pure vse.

These words be euident, & declare a maner of confirmation correspondent to ours.

In the fifth Section he wryteth thus. But the latter age haue brought in a counter∣fey〈1 line〉〈1 line〉e* 1.28 confirmation in stead of a Sacrament of God, the thing it selfe beeing almost quite blotted out. They feyne this to be the vertue of confirmation, to giue the holy Ghost vnto the encrease of grace, whiche was giuen in baptisme to innocencie of lyfe, to con∣firme them vnto battail, which in baptisme were regenerated vnto life. This confirmation is wrought with annointing, and this forme of wordes: I signe the with the signe of the holy Ghost, and I confirme thee with the oyntment of saluation, in the name of the father, and of the sonne, and of the holy ghost. &c. And in confuting this maner of confirmation, and imposition of handes, he procéedeth on in this fifth Section, & in the sixth Section. Wherefore Master Caluine is not contrarie to himselfe, neyther disalloweth that kinde of confirmation and imposition of handes in the sixth Section, which he allow∣eth in the fourth. But in the one he approueth the maner of the auncient and purer Church touching confirmation: in the other he disproueth the vse & doctrine of the pa∣pistical church, cōcerning the same. This might you haue sene, if you had bin disposed: but you care not whom you discredit so that you may winne credit to your selfe.

The confession of the Churches of Heluetia, Berne, &c. speake only of the Popishe* 1.29 confirmation, which the Papists make one of their seuen Sacraments, as it is mani∣fest by the wordes of the confession which be these. Confirmation and extreame vnction or anealing, are the inuentiōs of man, which the church may wante without any dammage: Neither vse we them in our churches, for they haue some things which we can not allowe. Nowe to vse that against Confirmation, reformed & purged from these things which they mislike, which is spoken of the Popishe confirmation with all the abuses, can it be (thinke you) the parte of an honest, and playne dealing man?

Ansvvere to the Additions. &c. Fol. 6.

In the ende of that fiftenth article or reason, this is added: And whiche of them haue not preached against the Popes twoo swordes: now whether they vse thē not them selues? Touching the Popes twoo swordes, we are of the same minde still, for the Pope contrary to the word of God taketh from Princes vnto him selfe, that authoritie which is due vnto them by the worde of God, and would haue them to receiue that authoritie from him, whiche he hath no power to giue: the Pope also requireth the full authoritie of a ciuill magistrate, and exempteth him self from all subiection, which is 〈1 line〉〈1 line〉lat cōtrary to the word of God: our Bishops* 1.30 in this church do not chalenge (as of their owne right) any such ciuil authoritie, but only according to their dutie execute that, that by the Prince, and lawes of this realme, for iust considerations is laide vpō them. Neither do they meddle in all ciuill causes, or exercise all ciuill iurisdiction, but suche only as helpeth to discipline, and to the good gouernment of this church and state: wherfore we may safely preach against the Popes twoo swordes, and yet lawefully defend that iu∣risdictiō and authoritie, that any Bishop hath in this church for any thing that I knowe.

T. C. Page. 174. Sect. 3.

Upon the sixt leafe M. Doctor saith that the Pope taketh the sworde from Princes, but our Bishops take it at their handes, and giuen of them: as though challenge were not made against the Pope for vsing the materiall sworde, and not only for vsing it against the wil of the Princes. For by that reason if Princes would put their swordes in his hande, as sometimes they haue done; he might lawefully vse them. And wheras he saieth that our churchmen meddle not with all ciuill causes, or exercise all ciuill iurisdiction, but such as helpeth to discipline, and the good gouernment of the church, & the estate. What sayth he, that is not truly sayd of any ciuill magistrate in the realme. For no one doth meddle in all causes. And further I would gladly knowe what ciuil iurisdiction is in this realme, which helpeth not vnto the good gouernment of this church and estate. For if they medle with al that, there is none which they haue not to do with.

Io. Whitgifte.

The thing it selfe declareth and the practise of this church is euident, in what sorte* 1.31 and condition such ciuill offices are cōmitted to ecclesiasticall persons: and that they do not rule as kinges, but as subiectes to kinges, nor that they challe〈1 line〉〈1 line〉ge not this of any other authoritie, but from the Prince, and that they vse it to no other end than the good and godly gouernment of the churche: whereas the Pope ruleth as Emperoure and kyng, not as subiecte: challengeth his authoritie of dutie, and by the word of God, not by the graunte of Princes, and vseth it moste Tyrannically, euen to the placing and displacing of kinges and Empereurs at his pleasure. And this is that vsurped iu∣risdiction which all good men crye out of, and mislike, and not the other which is ordi∣nary, vsuall and lawefull. When I saye that Bishoppes haue that ciuill iurisdiction which helpeth to discipline, and the good gouernment of the churche and state: all men may vnderstande that I meane suche ciuill iurisdiction, as is

méete for them to execute, and agreable to their vocation and calling.

Ansvvere to the Additions. &c. Fol. 7.

Whereas before it was thus in the margent, and. 19. reason: To proue that the regiment of the Churche should bee spirituall, reade Ephes. 1. 23. 1. Thes. 5. 13. 1. Tim. 5. 2. Heb. 10. 30. nowe it is thus altered: to proue that the regiment of the churche should be spirituall, reade Caluine in his Commentaries vpon these places Ephe. 1. 23. 1. Thes. 5. 13. 1. Ti. 5. 2. Heb. 10. 30. Belike bicause the scriptures them selues doe not sufficiently proue your assertion, therfore you would haue vs to leaue them, and to rest vpon Caluines interpretation, which is nothing else but to preferre mans iudgemēt before the word of God, or to giue M. Caluine authoritie to conclude that whiche is not determined by the scripture. If this be not your meaning why flie you frō those places them selues to M. Caluines interpretation vpon them? But what if you now abuse M. Caluines Commentaries vpon these places, as you did before the places them selues? In his commentaries vpon Ephe. 1. vers. 23. This is al that he sayth touching this matter. Nam vtcun{que} Christus omnia perficiat, nutu virture{que} sua: tamen specialiter loquitur hic Paulus de spirituali ecclesiae gubernatione. Quanquā nihil intereà impedit quominùs de vniuersali mundi gubernatione accipias. For hovvesoeuer Christe maketh perfecte all things vvith his beck and by his povver, yet Paule spea∣keth here especially of the spirituall gouernment of the church. Although that in the meane time it is no hinderance, vvhy thou maist not also vnder∣stande it of the vniuersall gouernment of the vvorld. These wordes serue little for your purpose. There is no man that doubteth, but that Christe doth spiritually gouerne his church, and reigne in the hearts of the faithfull by his spirit: But your meaning is that the gouern∣ment of the churche is only spirituall, which you can no more gather of these words of Caluine, than you may that of the gouernment the whole worlde ought only to be spirituall.

The same Caluine writing vpon. 1. Thes. 5. vers. 12. for the which you haue noted the. 13. sayth on this sorte: Hoc additum videtur, ad notandum spirituale regimen, tameesi enim reges quo{que} & magistratus Dei ordinatione praesunt, quia tamen ec∣clesiae gubernationem dominus peculiariter vult suam agnosci, ideò nominatim praeesse in Domino di∣cuntur, qui Christi nomine & mandato ecclesiā gubernant. This seemes to be added to note the spirituall regiment, For although kings also and magistrates do gouerne by the ordinance of God, yet bicause the Lorde vvould haue the gouernment of the churche knovven peculiarly to be his, therefore namely they are sayde to rule in the Lorde, vvhich gouernethe the church in the name of Christe and by his commaundement. Hetherto Caluine also affirmeth that whiche no man denieth, that God doth by the ministerie of his worde, spiri∣tually gouerne his churche. But this taketh not awaye the eiuill ma∣gistrate, neither yet ciuill lawes made by the Magistrate externally also to gouerne the churche. In his Commentaries. 1 .Ti. 5 vers. 2. he speaketh not one worde of this matter for any thing that I can per∣ceiue. Upon the place to the Hebrewes, he onely sheweth that God doth gouerne his church, the which I thinke no man is so wicked as

to denye. You must more plainly set it downe what your meaning in this matter is, before you can be fully answered. For to proue that God doth spiritually gouerne his churche is nedelesse, being denied* 1.32 of none, either Papiste or Protestante: but therevpon to cōclude that the ciuill Magistrate is secluded from the gouernment of the church, or that there nedeth no externall regiment, is daungerous and sa∣uoreth Anabaptisme.

T. C. Page. 174. Sect. vlt.

Upon the seuenth leafe he sayth that he knoweth not the meaning of the Admonition, when it proueth that the gouernment of the church is spirituall, their meaning is playne enough and I haue declared it more at large to be, not only that our sauiour Christe ruleth by his spirite in the hearts of his elect, (besides which gouernment M. Doctor seemeth to knowe none) but that there is also spi∣rituall gouernment, which is in the whole church visible and to be seene, exercised by those whome God hath appointed in his steade, called spirituall, bicause wheras the ciuill gouernment vseth the sworde, this vseth the worde. and where the ciuil gouernour addresseth him selfe vnto the body, and hath that for speciall matter to worke on: the spirituall gouernours be occupied in reforming the mynde, and subduing that with those punishementes & corrections which God hath appointed for that purpose. Which signification of spirituall gouernment, M. Caluine doth speake of in both the places alleadged by M. Doctor. and especially in the latter, vnto whome the Admonition sent the Reader, not thereby to giue more weighte vnto the truthe, but that he might haue there a playner, and fuller vnderstanding of that which is ment, and could not for that breuitie and shortnesse which it followeth throughout, vtter at large. Whereby it is manifest, that the Admonition is so farre frō shutting out either ciuill gouernment or externall gouernment in the churche, that it teacheth of an externall gouernment which M. doctor seemeth not to haue heard of, albert there be nothing either more common in the scriptures, or ecclesiasticall writers.

Io. Whitgifte.

You replye not to my answere, neither doe you tell vs why you haue lefte out the places of Scripture before quoted, and in place thereof put M Caluine: Neither haue you salued their vnapt and vnfitte alleadging of M. Caluine, who is farre from prouing their purpose in those places which they haue noted. In deede the true spiri∣tuall gouernment of the church is the ruling of Christ by his spirite in the heartes of the elect: neither do I denie but that admonition, exhortation, and excommunication* 1.33 perteine also to the spirituall gouernment of the church, bicause they perteyne to the inward man, and vse no corporall force or punishment: but I d〈1 line〉〈1 line〉nye the whole go∣uernment of the church to consiste herein, for I haue proued before, and it cannot bee denied, but that God hath chiefly and principally committed the gouernmente of his churche to the Christian magistrate, by the sworde also, and by conuenient lawes and orders to gouerne the same with an externall kinde of gouernment: and therfore that which I denye, neither you nor they haue as yet proued, or can proue: that is, that the gouernment of the church is only spiritual. But styll the Reader may note howe you labour cleane to shut out the ciuill magistrate from the gouernment of the church.* 1.34 For if the gouernment of it be only spirituall (which you laboure to pro〈1 line〉〈1 line〉e) then what hath the ciuill magistrate to do therewith? Admonishe and exhort he may not: excō∣municate he cannot: and therefore hath he by your doctrine no more to doe in the go∣uernment of the church, which consisteth in these and such like spirituall actions, than the poorest subiecte in this lande. For when you saye that the Admonition is farre from shutting out either ciuill gouernment or externall gouernment in the churche, you speake* 1.35 subtilly in saying in the church, not, of the church, for you confesse that the ciuil magistrate is a gouernour in the church, but not of the church, that is, he gouerneth the common wealth which is conteyned in the church, but he doth not gouerne the church. O howe simply and playnely you deale.

Ansvvere to the Additions. &c.

Fol. 8.

In the margent ouer against the. 21. reason, there is this note: It con∣teyneth

manifest blasphemie as may appeare. Ephes. 1. 17. meanyng this saying of the Bishop to those that are admitted mynisters: Receyue the holy Ghost. The place in that chapter of the Epistle to the Ephesians proueth no such thing, these be the wordes: I cease not to giue thankes for you making mention of you in my prayers, that the God of our Lorde Iesus Christe the father of glory, might giue vnto you the spirite of vvise∣dome, and reuelation thorough the knovvledge of him. What sequele is there in this argument? S. Paule prayed that God would giue to the Ephesians the spirite of wisedome and reuelation through the knowledge of him: Ergo, this saying of the Bishop (Receyue the holy Ghost) to those that are admitted into the mynisterie, conteyneth manifest blasphemie. Such is your vsuall manner of reasoning.

T. C. Pag. 175. Sect. 1.

Upon the. 8. leafe, M. Doctor sayth he seeth nothing how the place of the Ephes. maketh a∣ny thing agaynst this manner of speach of the Bishop; (Receyue the holy Ghost) and yet it maketh thus much, that for as much as the Apostles did vse to pray that the grace of God might be giuen vnto men, the Bishops should not vse this manner of speache, whiche conteyneth the forme of a commaundement.

Io. Whitgifte,

This is farre from prouing the woordes to conteyne a manifest blasphemie. Of* 1.36 the manner of speaking these wordes, vpon what consideration the Bishops vse the same forme, and that they may do it, I haue shewed before.

Ansvvere to the Additions. &c.

Fol. 9.

All this is added: Neyther is the cōtrouersie betwixt them and vs as they would beare the world in hand: as for a cap, a tippet, or a surplesse, but for greater matters concer∣ning a true ministerie and regiment of the Church according to the worde. VVhich things once established, the other melt away of themselues: and yet consider I pray you, whether their owne argument doth not choake themselues, for euen the very name of trifles doth playnly declare that they ought not to be maynteyned in Christes churche: and what shall our Bishops winne by it? forsoth that they be maynteyners of trifles, and trifling Bishops, consuming the greatest part of their time in those trifles, whereas they should be better oc∣cupied. VVe striue for true religiō and gouernment of the Church, and shew you the right way to throw out Antichrist both head and tayle, and that we will not so much as commu∣nicate with the tayle of the beast: But they after they haue thrust out Antichriste by the head, go aboute to pull him in agayne by the tayle, cunningly colouring it, least any man should espie his foote steps, as Cacus did when he stole the oxen.

What other men haue done, I know not, but for my parte, I al∣wayes suspected & partly knewe, that some of you had greater mat∣ters* 1.37 in hand, and of more importance than cap, tippet, and surplisse, which surely was one of the firste causes that moued me to be more earnest against you, than I was accustomed: for I did vnderstād that you were hatching opinions tending not only to Anabaptisme, but to the ouerthrow of the Gospell, & disturbing the quiet state of this

church: and yet who knoweth not that you haue made the cappe, and surplisse your pretence hetherto, vntill nowe of late when you see al∣most all men condemne your folly.

You say, we choake our selues with our owne argumēt, for euen the very name of trifles doth playnely declare, that they ought not to be maynteyned in Christes churche. Surely of themselues they be but trifles, as all other externall Ce∣remonies and indifferent thinges be: it is the circumstances that maketh them no tryfles, but matters of weight: For thinges indif∣ferent beyng commaunded thus or so to be vsed by the Magistrate (not as necessarie to saluation and iussification, but as conuenient and necessarie for order̄ and decencie) be not now trifles. And who∣soeuer without a lawfull vrgent cause, or in a case of necessitie dothe breake the lawe made of them, sheweth himself a disordered person, disobedient, a contemner of lawfull authoritie, and a wounder of his weake brothers conscience. And if any man shall say, that this is to bring vs agayne in bondage of the lawe, and to depriue vs of our li∣bertie: I answere, no: for it is not a matter of iustification but of or∣der: and to be vnder a lawe, is no taking away of Christian libertie.* 1.38 For the Christian libertie is not a licence to do what thou list, but to serue God in newnesse of minde, & that for loue, not for seruile feare. Of themselues therefore they be but trifles, but beyng commaunded by the Magistrate to be vsed, or not to be vsed, they are no trifles, no more than it was for women to come into the Church bareheaded, or a man to pray hauing his cappe on his head, after that S. Paule had made an order to the contrarie. And therefore these scoffes and floutes (And what shall our Bishops winne by it? forsoth that they be maynteyners of tryfles, and tryfling Bishops, consuming the greatest parte of their time in these tryfles, whereas they should be better occupied) might with more commendation of your modestie haue bene well forborne. They see your doinges tende not onely to contention but to confusion: not onely to disobe∣dience towardes the lawes of the Prince, but also to dangerous er∣rours, yea to the ouerthrow of Religion: & therefore they are neither maynteyners of tryfles, nor tryfling Bishops, but wyse, discrete, vigilant, and learned Fathers, whiche seeke to maynteyne peace, preserue good order, defende the authoritie of lawfull lawes, and in time suppresse erroneous doctrine.

You rather spende the time in trifles, when you might be better oc∣cupied, for you (omitting all other necessary pointes of doctrine, and* 1.39 profitable exhortations to good life) stuffe your sermons, and furnish your table talke with nothing else, but with bitter inuectiues against those rytes, as though they were matters of damnation, and against those learned and discrete ministers of the woorde, who (according to their dutie vsing of them) seeke in deede to beate downe Antichrist to plante necessary pointes of Religion in mens heartes, and to teach* 1.40 repentance with newnesse of life: which your vnfruitfull, frowarde, and contentious dealyng, reioyseth the Papiste, discrediteth the sounde and learned preacher, offendeth the godlye, woundeth the weake, worketh contempte of Magistrates and superiours in the

heartes of the hearers, destroyeth that which other men buylde, and finally doth good to none. For what fruite can there come to the hea∣rers, by inueighing continually against Cappe, Tippet, Surplesse, Ring in mariage, womens whyte kerchers, baggepipes, funerall sermons, mourning aparel. &c. Bishoppes, Preachers, Magistrates, Prince? These and suche lyke be onely the common places, you en∣treate of.

T. C. Pag. 175. Sect. 2.

Upon the ninth leafe he hath sundry greeuous accusations and charges of disorder, disobediēce, and contempte, against those which refuse the aparel, and laboureth to perswade that they are great and weighty matters. But his proofes were spent before.

Io. Whitgifte.

The proofes that I haue here vsed gawles you shrewdely, & will not be answered with such disdaine: let the learned Reader consider of them, and marke howe well you haue spoken for your selfe.

Ansvvere to the Additions. &c.

Fol. 1.

There is added Portuis, for where before they sayde that our booke of Common prayers was culled and picked out of that Popyshe dunghill the Massebooke, nowe vppon better aduisement, they saye that it was culled out of the portuis and Masse booke. It derogateth nothing from the booke of Common prayers, bicause something therein is in the portuis and massebooke, no more than it derogateth from the scrip∣tures, that some portion of them, as the whole Psalmes, and certain other portions of the Epistles, Gospels, and other Scripture, bee in the same: neyther are they allowed bicause they be in the portuis and massebooke, but bicause they be either Scripture, or moste agreeable therevnto.

They also adde in the firste reason, that the comming of women in vayles to be Churched, is not commaunded by lawe, but yet the abuse to bee great, by reason that superstition is growen thereby in the heartes of many, and other are iudged that vse it not. This is an argument of their former rashnesse, but not worthy any answere, especially being confessed to be without the booke.

For the. 120. Psalme. is now quoted the. 121. Psalme, which I haue also corrected before.

Fol. 2.

For the. 26. of Math. is noted the. 28. And this also I corrected in answering that place.

Where it was before, and minister a Sacrament, nowe is added, according to their appointmente, to what purpose I knowe not.

There is also added in the same leafe these wordes: are not the people well nodified thinke you, when the homely of sweeping the churche is read vnto them:

Surely such flouting termes are vsed of none but of nodies in deede, and suche as are more meete to be fooles in playes, where they maye iest, thā to be platformers of churches, in whom wisdome, learning,

grauitie & godlinesse is to be requyred: I know no Homelie entituled of sweeping the Churche, one there is of repayring and keeping cleane of churches: whether it edifie or no, I referre to the wise and discrete Reader to iudge, when he hath perused it.

Before it was in y^t secōd reason, for the very name Apocrypha testifieth that they* 1.41 ought rather to be kept close than to be vttered: Now it is, for the very name Apocrypha testifieth that they were read in secrete, & not opēly: This is some correction of their former rashnesse. But of this matter, that is, of reading Homelies in the Church, I haue spoken before. I omit. 2. Tim. 3. vers. 6. which is now vers. 19. & 2. Pet. 1. vers. 20. which is now vers. 19. 20. 21. For these be not matters of any great importance, & they be quoted to proue a matter not doubted of among vs. In the former edition & fourth reason, it is thus written: In this booke we are enioyned to receyue the Cōmunion kneeling, which beside that it hath in it a shewe of papistrie, doth not so well expresse the mysterie of this holy Supper. For as in the old Testament eating the Paschall Lamb stāding, signified a readinesse to passe: euen so in receiuing it now sitting, according to the exāple of Christe, we signifie a rest, that is, a full finishing thorough Christ, of all the ceremoniall lawe, and a perfect worke of re∣demption wrought that giueth reste for euer, and so we auoyde also the daunger of Idolatrie. In the second Edition these wordes be thus altered: In this booke we are enioyned to receyue the Cōmuniō kneeling, which beside that it hath in it a shew of popish I∣dolatrie, doth not so well expresse a Supper, neither agreeth it so well with the institution of Christ, as sitting doth: not that we make sitting a thing of necessitie belonging vnto the Sacra∣mēt, neyther al firme we that it may not be receyued otherwise, but that it is more neare the in∣stitution, and also a meane to auoyde the daunger of Idolatrie. Here is the signification* 1.42 of sitting (which they before made) cleane dashed out, as a thing vnad∣uisedly before put in. It is also here graūted that the Cōmunion may be receyued otherwise than sitting, with other circūstances, wherof they haue now better cōsidered. Surely this is a great alteration vpon such a sodaine: & I would hardly haue bene persuaded that these men would so sone haue discredited thēselues by theyr inconstancie. But peraduen∣ture the selfe same had not the correction of the booke which were the first penners of it, and therefore how they will like of this correction, it may be doubted. But although the wordes in the texte be altered, yet the quotations in the margent remayne still: Belike they are to be ap∣plied as it pleaseth the platformers.

All this is added in the seuenth reason: But some will say that the baptisme of* 1.43 women is not cōmaunded by law, if it be not, why do you suffer it, & wherfore are the childrē so baptized accordingly? cōmon experience teacheth that it is vsed almost in all places, & fewe speake against it: & this I am sure of, that when it was put in the booke, that was the meaning of the most part, that were thē present, and so it was to be vnderstāded, as cōmon practise with∣out cōtrolement doth plainely declare. All these be but cōiectures. Diuers things be suffered & in many places vsed without cōtrolment, which notwith∣standing by no lawe be cōmaunded. What the meaning was of those that penned the booke, I know not, neither as I thinke do you. And surely for cōmon practise I can say litle, but for mine own experiēce this I dare affirme, that I haue not knowne one childe so baptised in places where I haue had to do, no not since the beginning of the Q. Maiesties reigne. I speake not of the thing it self, but only of your coniectures: I* 1.44 thinke if the circūstances of the booke be well considered, it will appeare that the meaning is, that priuate baptisme is rather to be ministred by

some minister (which in y^e time of necessity may soonest be come by) thā by any womā. But in this poynt I submit my iudgemēt to such as bet∣ter know the meaning of y^e bok? (being pēners therof) thā I do. In the same leafe & ninth reason speaking of certeyne things vsed about mari∣age, they adde these words: VVith diuers other heathenishe toyes, in sundry coūtries,* 1.45 as carying of wheat sheafs on their heads, & casting of corne, with a nūber of such like, wherby they make rather a maygame of mariage, thā a holy institutiō of God. These be but toyes in deede, vsed I know not where, not conteyned in any part of the boke of cōmon prayers, & therfore without my cōpasse of defense. They lacke matter whē they stuffe theyr booke with such vaine & friuolous trifles.

In the. 10. reason to these wordes, (as for confirmation) is added, which the* 1.46 Papists and our men say was in times past Apostolicall, grounding their opinion perhaps vpon some dreame of Hierome: And in the same place these wordes be left out: VVe speake not of other toyes vsed in it, & how far it differeth, & is degenerated from the first in∣stitution, they thēselues that are learned can witnesse: And in the place hereof this is inserted, as though baptisme were not already perfect, but needed cōfirmation, or as though the Bishop could giue the holy Ghost. You your selfe in effect haue confessed in your first edition, that confirmation of children is very auncient, & that it hath bene wel instituted, for there you say that now it differeth & is degene∣rate* 1.47 frō the first institution: But vpon better aduisemēt you haue left out these wordes in your second Edition: as you haue also left out these, with other toyes vsed in it, wherby you confesse (contrary to your former sentence) that the confirmation of Children now vsed is without any toyes. Howso∣soeuer it pleaseth you to accompt Hieromes iudgemēt (touching the an∣tiquitie of confirmation) a dreame: yet his dreame may be of as much credite with wise men, as your bare deniall of the same. The wordes* 1.48 that you haue added in the second place might wel haue bene spared: for you know that confirmation now vsed in this Churche is not to make baptisme perfect, but partly to trie how the godfathers & Godmothers haue performed y^t which was enioyned thē whē the children were bap∣tised: partly that the childrē thēselues (now being at the yeares of dis∣cretiō, & hauing learned what their Godfathers & Godmothers promi∣sed for thē in baptisme) may with their owne mouth & with their owne consent openly before the church ratifie & confirme the same, & also pro∣mise that by the grace of God they will euermore endeuour themselues faithfully to obserue 〈1 line〉〈1 line〉 keepe such things as they by their own mouth & confessiō haue assented vnto. And this reason is alledged among other euē in the booke of cōmon prayers. And that it is not to make baptisme perfect, y^e boke of cōmon prayers it self declareth in these words: And that no mā shal think any detrimēt shal come to Childrē by deferring of their cōfir∣matiō, he shal know for truth that it is certaine by Gods word that childrē being baptised, haue all things necessary for their saluatiō, & be vndoubtedly saued.

You adde, as though the Bishop could giue the holy Ghost: the Bishop may vse the ceremonie vsed by the Apostles, that is, imposition of handes, & may safely say this godly prayer conteyned in the booke: Defend O Lorde this childe with the heauenly grace, that he may continue thine for euer, and dayly encrease in thy holy spirit, more and more, vntill he come vnto thy euerlasting kingdome. Amē. And other such godly prayers there cōteiued. Of any o∣ther kind of giuing y^e holy ghost, there is no mētion in that boke, & ther∣fore

these additions might very well haue bene leftout of your libel. To the end of the eleuenth reason, these wordes be added, and open our eyes that we may see what that good and acceptable will of God is, and be more earnest to prouoke his glory: to the which I onely answere, Amen.

In the ende of the. 12. there is something left out which they haue placed in the. 13. reason: but it is answered before.

There is nothing added or altered worth the noting: onely in the* 1.49 fiftenth reason, where they sayd before that we honored Bishops by the titles of kings: nowe they haue recanted that, and condemned them∣selues of an vntruth, for they haue left out that title.* 1.50

In the seuenth leaf and 19. reason these words be left out, banners and belles: which argueth that they were before vntruly sayd to be vsed in gang weeke: But to lye, is a small matter with these men.

For Lordes grace of Yorke, there is the Archbishop of Yorke. The cause of* 1.51 this alteration I know not.

When you say that you striue for true Religiō & gouernment of the Church, &c.* 1.52 You say, that you do that, which is to be wished you should do. But your doings tēde to y^e defacing of true Religion, & ouerthrow of the right gouernment of the Church, & although you be not the head of Antichrist, yet are you his tayle: for the tayle of the beast, (as learned* 1.53 mē say) be false Prophets, Hypocrites, such as stirre vp Schismes & factions among true Christians, and by pretence of zeale, by cloaked and coloured meanes, seeke to draw into the church Antichrist back∣ward, as Cacus did the oxen into his denne.

Io. Whitgifte.

To these things y^e Replier hath giuen his consent as it should séeme by his silence.

Notes

• * 1.1

  They whiche wil pul down the olde, and place a newe platforme, oughte to be v〈1 line〉〈1 line〉rie circum∣specte.
• * 1.2

  〈◊◊〉〈◊◊〉.
• * 1.3

  Doctors and Bachelers of diuin〈1 line〉〈1 line〉ie mis∣lyked.
• * 1.4

  The cause why the Re∣plier ioyneth agaynst de∣grees in di∣umitie.
• * 1.5

  King Ed∣wards priests left out.
• * 1.6

  A scoffe.
• * 1.7

  A correction of a place.
• * 1.8

  Albe left out.
• * 1.9

  Alteration of words.
• * 1.10

  A protestation by the way.
• * 1.11

  They allowe godfathers & godmothers at the last.
• * 1.12

  Why Doc∣tors of 〈◊〉〈◊〉 be left out.
• * 1.13

  Tayle of An∣tichrist.
• * 1.14

  Correction of a sodeyne.
• (*) 1.15

  This is anec∣〈1 line〉〈1 line〉m, and contra∣rie to that which 〈1 line〉〈1 line〉ou haue pa. 158. 〈◊〉〈◊〉. 15. &c.
• * 1.16

  The Replier falleth into contrarietie whiles he see∣keth to cleare the Admoni∣tion of it.
• * 1.17

  Pag. 158. Lin. 15. &c.
• * 1.18

  Iobn. 5.
• * 1.19

  2. Tim. 3. Tract. 13.
• * 1.20

  Correction with exceptiō.
• (*) 1.21

  In what Chapter▪
• * 1.22

  Imposition of handes in con∣firmation al∣lowed by Caluin.
• (*) 1.23

  He re you make M. Caluine contrarie to him selfe, but vn∣truly.
• * 1.24

  The common refuge of the Replier is to discredite the Authour.
• * 1.25

  Caluin vn∣truely char∣ged with con∣trariety by the Replyer.
• * 1.26

  Caluin inst. cap. 9 sect. 4.
• * 1.27

  A kind of con∣〈1 line〉〈1 line〉 de∣scribed by Caluin, not disagreeing from ours.
• * 1.28

  The abuse of confirmation in the popish Church.
• * 1.29

  The Repl〈1 line〉〈1 line〉 viech that a∣gainst our confirmation which is 〈◊〉〈◊〉 of the Pa∣pistes. Confess. Hel∣uet. cap. 19.
• * 1.30

  Bishops doo not vse the ci∣uiil sworde as the pope doth.
• * 1.31

  Differēce be∣twixt the ciuil iurisdiction of the Pope, & of our Bishops.
• * 1.32

  Anabaptisme after a sort 〈1 line〉〈1 line〉∣fended.
• * 1.33

  The whole externall go∣uernment of the churche is not spirituall.
• * 1.34

  The ciuil ma∣gistrate exclu∣ded from go∣uernment of y^e church.
• * 1.35

  Subtil sp〈1 line〉〈1 line〉ch of y^e Replier. Gouernour in the church, not of the church.
• * 1.36

  Tract. 4. Cap. 2. the. 4. Di∣uis.
• * 1.37

  Great mat∣ters pretēded not yet vtte∣red.
• * 1.38

  Christian li∣bertie what it is.
• * 1.39

  Inuectiue Sermons.
• * 1.40

  Unfrutefull sermons.
• * 1.41

  Fol. 3. Apocrypha▪
• * 1.42

  Correction.
• * 1.43

  Fol. 4.
• * 1.44

  Baptizing by women not collected out of the booke.
• * 1.45

  Toyes about mariage.
• * 1.46

  Fol. 5.
• * 1.47

  Confirmation of children al∣lowed at the last.
• * 1.48

  The ende of confirmation.
• * 1.49

  Fol. 6.
• * 1.50

  Fol. 7.
• * 1.51

  Fol. 8.
• * 1.52

  Fol. 9.
• * 1.53

  Tayle of An∣tichrist what it is.