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.

¶ A viewe of the seconde Admonition.

T. C. Pag. 175. Sect. vlt.

In the viewe of the second admonition M. Doctor doth as it seemeth of purpose, cul out those things which he hath spoken on before, and in repeating of them, referreth his Reader vnto hys booke. Diuers other matters there are of great weight which he speaketh not of, if he doe approue them. (*) 1.1 it had beene well he had sign fyed his liking: if he doe not, that he had confuted them. And if he trauelled so heauily of bringing foorth of this booke, that it was as heauy a burden vnto hym, as Salomon sayth, a fond worde is vnto an vnwyse man: he might haue taken day to answere it. Now by this slēder answering or rather not answering at al, but only asking how this & that is pro∣ued (wheras beeing proued it is vnreproued of him) he doth his cause more harme than he is aware of. For vnlesse his profes he ioyned with his expulsions, imprisonmēts, & with all that racket which he maketh in Cambridge, to the vtter most of that his authoritie will stretch vnto, he may be well assured, that their driuing out wyll drawe in the truthe, and their imprisonment wyll set the truthe at greater libertie, and thereby proue it self to be neyther Papistrie, nor Anabaptistrie, Donatistrie, Catharisme, nor any other heresie, whych are by due correction repressed. But as for the truthe of God, the more it is laden, the strayghter it standeth, and the more it is kepte vnder, the more it eu∣forceth it selfe to ryse, and wyll vndoubtedly get vp, howe great so euer the stone be whyche is layde vpon it.

Io. Whitgifte.

I haue omitted no matter of substance vnanswered in eyther of the Admoniti∣ons. The wordes you héere vtter be contumelious: you onely rayle, you answere not. I neuer expelled any of degrée since my first comming to Trinitie Colledge, but two: the one for pertinacie, the other for periurie. And yet I might haue done lawfully and iustly, and intende to doe if the statutes wherevnto I haue sworne, doe therevnto enforce me. But by your often obiecting this vnto me, men may vnder∣stande what conscience it is that makes you so zealous, and what diuinitie it is that you so carnestly professe: scil. a minde full of reuengment, and a face puffed vp with arrogancie and vayneglory.

A briefe viewe of the seconde Admonition.

I haue also receyued a seconde Admonition to the Parliament,

the author whereof vndertaketh to teache howe to reforme those things whiche the other Admonition founde faulte with. I shall not neede to make any long discourse of it, neyther will I. The answere to the fyrst admonition is an answere to this also. Onely I thought it good to note vnto you, that this booke consisteth of these poynts especially: first it iustifieth the authors of the first Ad∣monition, and seemeth to complayne that they haue not iustice, bi∣cause they appealyng to the highest Court of Parliament, their ap∣peale would not be receyued. And therefore they say the Scripture is playne, that it shall be easier for Sodome and Gomorra in the daye of iudgement▪ than for suche a court, meaning the court of Parliament, and they quote for that purpose in the margent the. 10. of Matth, verse. 14. 15. which is a shamefull prophanation of the Scripture, and an egregious slaunder to that honorable courte. The iustnesse of the appeale I leaue to the Iustices, and skilfull Lawyers to be considered of, for it is not within the compasse of my facultie. Onely I thinke that that scroule can haue no defense of Parliament: first, bicause it is a Libell: secondly, bicause it was published in printe before the Par∣liament was made priuie vnto it.

Io. Whitgifte.

Not one worde sayde agaynst this.

¶ A viewe of the seconde Admonition.

In this parte these wordes of theirs would be well considered,* 1.2 there is no other thing to be looked for, than some speedie vengeance to lighte vpon the whole lande, prouide as well as the politike Macheuils of Englande thinke they can, though God doe his worste: It woulde be knowne whome they meane by these politike Macheuils: for they enuy all men of great authoritie, witte, and pollicie.

T. C. Pag. 176. Sect. 1. 2.

And albeit he had no leysure to answere the matters whiche required his answere, yet he car∣peth at by matters, and asketh who are ment by the politike Macheuils.

What if they meane (*) 1.3 M. Doctor, and such other, which vnder the pretence of policie, would ouerthrowe the Churche, and that by those things whych haue scarse a shew of policie, and in deede ouerturne the policie and gouernment of the Lorde. And I pray you tell me M. Doctor, who be those superiours which contemne, hate, discourage, and frumpe those whiche execute the lawes of the Realme, of the whiche you speake in the. 88. page. And where you adde by and by, that they enuye all men of great authoritie, witte, and pollicie, I haue answered this speeche before. And truely I thinke there is not in Mesheke so slaunderous a tongue to be founde, as this is, nor the Iuniper cotesare not comparable with it.

Io. Whitgifte.

Nay they can not meane it of me, nor of suche as I am: for I haue not to doe with the politike affayres of this lande, neyther am I eyther of Court, or Parlia∣ment. But I thinke their words following doe clearely seclude me, and all other of my degrée, for thus they adde immediatly: But shutte God out of your assemblies, and 〈◊〉〈◊〉 as hitherto in this last Parliament you haue done nothing therin as you ought, no though 〈◊◊〉〈◊◊〉 beene solicited, but haue suffered them that were your solicitours, to be molested. You shall 〈◊〉〈◊〉 both that you ought to haue sought the kingdome of God first, and also you shall finde, if 〈◊〉〈◊〉 consider not your owne wayes in your hearts, howe you thinke it a tyme to buylde seeled hou∣ses,

to deuise lawes for the preseruation and prosperitie of your common wealth, and neglect Gods Churche, leaue that wast. &c. These wordes of theirs shutteth me out from the number of their Macheuils. Well, it is a poynte that woulde be considered. That whiche I speake in the. 88. page, I am ready to giue accounte of, when I am thervnto by due authoritie called. Neyther am I afrayde in time and place, to speake that whiche I thinke. In the rest of this Replie you doe but vtter your impatiencie, and vntempe∣ratenesse of your spéeche, and therfore I will dismisse you, as Dauid dyd Shemei.

A vievve of the seconde Admonition.

The seconde parte consisteth onely of rayling wordes, and slaun∣derous* 1.4 accusations, first agaynst this whole Churche of Englande, for they say, that we are scarse come to the outwarde face of a Churche rightly refor∣med, and that although some truthe be taught by some preachers, yet no Preacher maye without great daunger of the lawes vtter all truthe comprised in the worde of God. &c. And a little after they adde and saye, that the truthe in a maner doth but peepe out behinde the screene: which speeches as they be very vntrue (for who knoweth not that the Gospell is wholly, publikely, and freely prea∣ched in this Church of Englande) so they be slaunderous, neyther can the Papists speake any worse.

In this parte also, to proue that this is no true saying in matters of policie and gouernment, it is not repugnant to the word of God, and therfore it may be vsed: is alleaged this saying of Christ. Mat. 12. He that is not vvith me, is agaynst me. But they haue forgotten the wordes of Christ, Mat. 9. Qui non est aduersus nos, pro nobis est: He that is not agaynst vs, is vvith vs. Wherevpon we maye muche better conclude, that that which is not repugnant to the Scripture, is consonant to the Scripture, than they can doe the contrarie of the former place. Notwithstanding in both these places (as I think) Christ speaketh rather of men and persons, than of things them selues.

In the same parte their speeche of the Queenes supremacie is ve∣ry* 1.5 suspicious, and it would be demaunded of them what they thinke in deede of hir Maiesties anthoritie in ecclesiasticall matters, for in this poyut they haue hitherto dealt very subtilly and closely: not∣withstanding their meaning may easily be perceyued of suche as di∣ligently consider their bookes.

Likewyse in this parte they note certayne contrarietics in thys Churche, as betwixte the Communion booke and Iniunctions, tou∣ching wafers: the Communion booke and aduertisementes con∣cerning Churche vestures: the Canons and the Pontificall, in not ordering of ministers sine titulo, and suche like matters of no impor∣tance, whiche iustifie rather this Churche, than otherwyse: for surely if they had had weightier matters, they woulde no doubte haue alleaged them. But in these same matters they are muche de∣ceyued, for as I suppose, in matters of ornaments of the Churche, and of the ministers thereof, the Queenes Maiestie, togither with the Archbishop or the Commissioners in causes ecclesiasticall, haue authoritie by Acte of Parliament, to alter and appoynt suche rites and ceremonies as shall from tyme to tyme be thoughte to them moste conuenient. To be shorte, in that poynt they saye, that in thinges

of order one Church may many times differ from another without offence, following the generall rules of Scripture for order, as in appoynting time and place for prayers. &c. Which is a very true saying: and flat contrarie to all that is sayde ey∣ther* 1.6 in the first Admonition, or in this seconde: for if suche things may be appoynted in the Churche, not beeing expressed in the word of God, but depending vpon this generall rule, Let all things be done decently and in order. 1 Corinth. 14. then surely the Magistrate hathe authoritie in suche matters, to appoynt what shall be thought vnto them most conuenient, so that it be not repugnant to the worde of God: except you will make this the question: whether in such mat∣ters we ought to be directed by the Magistrates, and gouernours of the Church, or by euery priuate Pastor in his seuerall charge.

Io. Whitgifte.

All this is let slippe without answere.

The vievve of the seconde Admonition.

The thirde parte of this booke condemneth the degrees of Doc∣tors,* 1.7 Bachelers of Diuinitie, and Masters of Arte in the Uniuer∣sities, and slaunderously, vntruely, and opprobriously speaketh of the Uniuersities, and suche as be in them: presumptudusty prescri∣bing a maner of reformation for the same, when as I thinke veri∣ly they knowe not what Uniuersities meane. But heere we maye note that they seeke to ouerthrowe all learning and degrees of learning. The same parte also very slaunderonsly and vnchristianly rayleth on some Bishops by name, and the rest of the Cleargie, char∣ging them most vntruely with sundrie things: but bicause it is done by way of Libelling (a Diuelishe kinde of reuenge) therfore I trust godly and wyse men will esteeme of it accordingly. Besides slaun∣derous reportes, and opprobrious words, there is nothing in thys parte worthy the answering.

T. C. Pag. 176. Sect. 2.

After he accuseth the Admonition. as if it condemned scholes and Uniuersities, with all ma∣ner degrees, when it dothe but inueigh agaynst degrees giuen of custome rather than of right, ra∣ther by money, than by merite of learning, and when titles of Doctorship be giuen to those which haue not the office of a Doctor, and oftentimes to those which can not doe the office if they had it, and when men doe seeke vayneglory in them and suche lyke.

Io. Whitgifte.

Reade and marke their wordes, page. 16. and. 17. and the conclusion they vse (after they haue in moste bitter maner inueighed agaynst suche degrées) whiche is this: These vayne names become suche vayne men, but the Churche of God they become not, and are forbidden by our Sauiour. &c. Their owne wordes be a sufficient declaration of their meaning, and so is yours vttered before, a playne proofe of your consenting vnto* 1.8 them, and condemning of all degrées of Schole, properly perteyning to Diuinitie.

A vievve of the seconde Admonition.

In the fourth parte the Author taketh vpon him to set downe* 1.9 a platforme of a Churche, to prescribe the maner of electing mini∣sters, of their exercises, of their equalitie, of the gouernment of the Churche. &c. Whiche surely beeing well considered, 〈◊〉〈◊〉 appeare not onely a confused platforme, without any sounde warraute of God worde, but also a fantasticall deuise, tending to the ouerthrowe of learning, religion, yea the whole state and gouernment of the common wealth.

But bicause I haue before in the confutation of the first Admo∣nition, spoken sufficiently of all these matters, therfore I wyll one∣ly note one or two thinges in this parte to lette you vnderstande that these platformers buylde not vpon that foundation that they would haue others so strictly bound vnto: for let them tell me vpon* 1.10 what Scripture this is grounded: Let no one minister medle in any cure saue his owne, but as he is appoynted by common consent of the nexte conference, or Coun∣cels Prouinciall or Nationall, or further (if it may fall out so) generall of all Churches re∣formed▪ Or this: That the ministers must be equall, and that some must be gouerned by all, and not all by some? Or that, The Pastor or teacher in euery congregation ought to be the Principall of the consistorie of their congregation? Or that, Many pari∣shes may be ioyned in one, and haue one Pastor, and yet that it is vnlawful for one Pastor to haue many Parishes? Or that, In the meane whyle tyll preachers encrease to furnish the places vnfurnished, vpon conference among the learned, some discrete man be appoyn∣ted to make some entyer prayer. &c.

Io. Whitgifte.

Passed ouer in silence.

A vievve of the seconde Admonition.

Or that it is euill so ofte to repeate, Glory be to the father. &c. Lorde haue mercy vpon* 1.11 vs. &c. Or the Lords prayer: for the text whiche they alleage for the same, Math. 6. is wickedly wrested, and corruptly alleaged: for the wordes of Christ be not (as they translate them) when you pray▪ vse not vayne repetitions, but vvhen you pray, vse not muche babling: whereby not the ofte repetition of good prayers, but vayne babling in pray∣ers, that is, many wordes without fayth, and the inwarde affec∣tion of the mynde, is forbidden. Paule. 1. Thes. 5. sayth, Pray conti∣nually, And Christ Matth. 6. sayth, Pray on this maner, Our father, &c. So that of necessitie we must oftentimes repeate the Lords prayer, if we wyll beleeue Christ and his Apostle Paule. But Lorde what straunge doctrine is this, to call Glory be to the father. &c. Lorde haue mer∣cy vpon vs. &c. Our father. &c. Popishe? Surely these men (as I suppose) be not well in their wits.

T. C. Pag. 176. Sect. 3.

For the repetition of Gloria patri. &c. I haue spoken sufficiently before: but what spirite is it that calleth this translation of the worde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (vse not vayne repetitions) a wycked wresting of S. Mathewes place in his sixt chapter? what rasor is this that cueteth so sharpe? Knoweth he agaynst whome, and agaynst the excellent learning, and singular pietie of howe many

he 〈1 line〉〈1 line〉eaketh? For this is the translation of those learned and godly men, which translated the Byble. which is commonly called the Geneua Byble: and is this a wicked wresting? Admitte it were not translated exactly, to the worde of the Euangelist: is it therefore a wresting, and a wicked wre∣sting? 〈◊〉〈◊〉 hat (I will not say wicked) but false conclusion or doctrine can be grounded of this tr〈1 line〉〈1 line〉n∣slation? And they that translate it thus, haue not onely the authoritie of the Lexicons to confirme their translation, w〈1 line〉〈1 line〉ch shewe that this worde was taken vp in reproche of a foolishe Poet called Battus, which vsed to repeate one thing many times: but they haue also the circumstance of the place to warrant it. For the reason which our 〈1 line〉〈1 line〉auiour Christ vseth to draw men from this faul〈1 line〉〈1 line〉, leadeth to this translation, and can not stande with that sense which M. Doctor setteth downe. For howe hang these togither: you shall not bable many words without fayth. &c. bicause your heauenly father knoweth what you haue neede of before you aske? It is vnlike first, that our saui∣our Christ would speake thus (bable not many wordes without 〈1 line〉〈1 line〉ayth. &c.) when as rather he would haue forbidden them to speake any one worde without fayth. &c. For if he shoulde speake thus, he should seeme to haue allowed a prayer without fayth, so that it were not conceyued in ma∣ny words. And agayne, if (as M. Doctor sayth) this had beene the proposition, which our sauiour Christ diswaded from, that they should not bable many words without fayth. &c. he woulde neuer h〈1 line〉〈1 line〉ue added this reason (for your heauēly father knoweth. &c.) for neyther is he father vnto any such. And he would rather haue sayde as S. James in the first chap. sayth, that they shoulde be sure to receyue nothing, bicause they aske not in fayth. Nowe as this reason can not stande with M. Doc∣tors interpretation: so doth it well ag〈1 line〉〈1 line〉ee with the translation of the Geneua Byble. For what could be more fitly sayde to driue the disciples from this vayne repetition, than to say that the hea∣uenly father knoweth. &c. and that it is not with the Lorde as it is with men, that muste haue a thing oftentimes spoken, or euer they can vnderstande it? Furthermore what a reason is 〈1 line〉〈1 line〉his: we must repeate y^e Lords prayer oftentimes, therfore we must repeate it oftentimes in hal〈1 line〉〈1 line〉e an houre, and one in the necke of an other? And if S. Paules place to the Thes. (pray continually) bee refer∣red vnto the saying of the Lords prayer (as M. Doctor woulde beare vs in hande) then it is not lawfull for vs to vse any other words, than those which our sauiour Christ vsed. But I could ne∣uer yet learne that those words binde vs of necessit〈1 line〉〈1 line〉e any more vnto the repe〈1 line〉〈1 line〉tion of the Lordes prayer worde for worde, than vnto the repetition of any other godly prayer in the scripture. And I would be lothe to saye that it were simply necessarie, to vse that iust number of wordes, and ney∣ther more nor lesse any time, muche lesse oftentimes in so smal a space. For our sauiour Christ doth not there giue a pre〈1 line〉〈1 line〉cript forme of 〈1 line〉〈1 line〉rayer whervnto he vindeth vs: but giueth vs a rule, and squire to frame all our prayers by, as I haue before declared. I know it is necessarie to pray, and to pray often. I kn〈1 line〉〈1 line〉we 〈1 line〉〈1 line〉lso that in so fewe words it is impossible for any man to frame so pithy a prayer: And I confesse that the Church doth well in concluding their prayers with the Lords prayer: but I stand vpon this, that there is no necessitie layde vpon vs to vse these very words, and no more, and especially that the place of S. P〈1 line〉〈1 line〉le to the Thessalomans, dothe least of all proue it. As for M. Doctors outcries he hath so often worne our eares with them, and that without cause, that I thinke by this tunc no man regardeth them.

Io. Whitgifte.

I doe not say that so to translate the place is a wicked wresting or corrupte allea∣ging of it: but this I say, that that place is wicke〈1 line〉〈1 line〉ly wrested, and corruptly alleaged* 1.12 by the Adm〈1 line〉〈1 line〉nition, to improue the oft rep〈1 line〉〈1 line〉titien of the Lords prayer. Neyther doe I thinke that translation to be so apt, as the other is. M. Beza in his notes vpon this place of S. Mat. sayth thus: Ne sit is loquaces 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be not full of wordes. Vulg. Nolite multum loqui, doe not bable muche. Erasmus. Ne 〈1 line〉〈1 line〉itis multiloqui, id est, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quo id〈1 line〉〈1 line〉m declaratur. Longae tamen preces hîc non damnātur, sed quae vanae sunt, inanes & su∣per〈1 line〉〈1 line〉titiosae. Longa enim non est oratio in qua nihil redundat: centra vero breuis esse non potest, quae non proficiscitur ex 〈1 line〉〈1 line〉nimo pio & fideli: Be not bablers or full of words, that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wherby the same thing is signified: yet are not long prayers heere condemned, but those that are vayne, fond, & superstitious. For it is not a long prayer, wherin nothing is to much: on the other side it can not be short which proceedeth not out of a godly & faithfull mind.

And that this is the true interpretation of this worde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it appeareth* 1.13 by that which followeth in the same place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for they thinke to be heard for their muche babling. Upon the whiche words Erasmus giueth this note: Hîc non est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sed proprio vsus est verbo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, veluti exponens quid dixerit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Heere is not the worde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but he vseth the proper worde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it were expounding, what he mente by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. You sée therfore that the one word expeūdeth the other, which is the surest way of interpreting. M. Caluine vpō the same place sayth thus: Porro eorū stultitiā reprehen∣dit* 1.14 Chris〈1 line〉〈1 line〉us, qui vt Deū persuadea〈1 line〉〈1 line〉t & exorent, multum verborum profundunt. Furthermore Christ reprehendeth their folly which do spende many words, that they may persuade and* 1.15 entreate God. And noua glossa ordinaria dothe interprete the worde in lyke maner.

Ferunt Bat tum quendam fuisse in〈1 line〉〈1 line〉ptum Poetā, qui multis & vanis ad nauseam vs{que} repetitis verbis* 1.16 poemata sua conscripserit, ad hoc vnum int〈1 line〉〈1 line〉ntus vt multus esset in verbis: vnde sumptum sit verbum Battologizare, pro inaniter esse multiloquum. It is reported that there was a certayne fooly she Poete called Battus, which wrote his verses with many and vayne repeting of wordes, euen vnto the lothing of any man, being only bent vnto this one thing, that he might haue many wordes: of whom this worde Battologizare was taken, for him that is full of vayne wordes. By al which authorities & interpretations of these learned mē, Christ doth not speake against the oft repetition of the Lords prayer or any other godly prayers, but against vaine babling in praiers, & multiplying of wordes without faith, whether it be by oft repeating or multiplying of them. And therfore also saith M. Martyr, Quare at〈1 line〉〈1 line〉ēdendum* 1.17 est multiloquium tum adhiberi non cum diu precamur, sed cum citra fidem & spiritum verbamulti∣plicamus: wherfore it is to be marked, that then is there much babling, not whē we pray long, but when we multiply wordes without faith and spirite. Neither is there any wryter that doth otherwise interprete this place, not euen those that translate it vayne repetitions.

And the reasons wherby you would ouerthrow this sense be words only & not rea∣sons:* 1.18 for who can thinke y^t Christ doth here condēne long prayers or many wordes, or the repetition of godly praiers (himselfe continuing in prayers a whole night in the mountaine, & oftentimes repeating one & the same prayer, not long before he suffered his passion Math. 26 and willing vs to pray continually, & not to be weary?) But that only he forbiddeth many words without faith, whether it be as I said by multiplying or by repeating: but what should we dally where the wordes of Christ be playne〈1 line〉〈1 line〉 for he saith, Verum orantes ne sitis multiloqui ficut Ethneci: Putant enim fore vt ob multiloquiū suum* 1.19 exaudiantur, Ne igitur efficiamini similes 〈1 line〉〈1 line〉storum, nouit enim pater vester. &c. But when ye pray vse not much babling as the Heathen do, for they thinke that they are heard for their much babling: be ye not therfore like vnto thē: for your father knoweth wherof you haue neede* 1.20 before you aske of him. The wordes be manifest, all interpreters agrée vpon t〈1 line〉〈1 line〉ē: and therfore this your dallying is but a prophanation of them.

If we repeate the Lordes prayer twenty times in halfe an houre, so it be done in* 1.21 faith & zeale, it is not this multilo quium or vayne repetitions that Chris〈1 line〉〈1 line〉e speaketh of in this place. Christ himself as I haue said before, repeated thrice one prayer in the same wordes as it is euident Math. 26. which he would not ha〈1 line〉〈1 line〉e do〈1 line〉〈1 line〉e if y^e faithful & zealous repetition of prayers, had bin this much babling or vayne repetitiōs, wher of he spea∣keth in this. 6. of Math. I do not say that the place of S. Paule. 1. Thes. 5. is to be vn∣derstanded only of the Lordes prayer, but this is my saying, that for asmuch as we are cōmaunded to praye continually by S. Paule in that place, & th〈1 line〉〈1 line〉 Lord hath sayd when ye praye, pray on this manner, Our father which art in heauen. &c. Therfore the oft repe∣tition of this prayer being in faith & zeale, can not bée accounted vayne repetition or much babling. I know it is lawfull to vse other godly prayers, besides it, neither haue you euer heard me vtter one worde to the contrary: I know likewise that it is not on∣ly a prayer to be vsed, but also a rule to be followed in framing all our other prayers by, whatsoeuer. And yet a prayer it is, and a necessary prayer to be vsed, as the very wordes of Christ do declare.

A vievve of the second Admonition.

These & a number of other phansies they haue in this booke which they can not grounde vpon any scriptures, but by wringing and wre∣sting of them: and in deede their seeking is, to haue all things framed according to their fansies, that they may be accompted planters and platformers of churches.

I omitte this that the author boasteth, that he and many others will set thē selues against vs, as the professed enimies of the churche of Christ: For the matter is not great, neither shall they in that point dea〈1 line〉〈1 line〉e an〈1 line〉〈1 line〉 otherwyse with vs, than the Anabaptistes, 〈◊〉〈◊〉, 〈◊〉〈◊〉 〈1 line〉〈1 line〉ther H〈1 line〉〈1 line〉e likes haue dealte with other Churches.

This shalbe sufficiēt for an answere to y^• booke, bicause all other mat∣ters of substance are by me answered before in the former cōfutatiō.

Io. Whitgifte.

Nothing answered, neither is this proclamation of defense solued.

Notes

• (*) 1.1

  Why haue you not done so your selfe 〈◊〉〈◊〉 your Replie▪
• * 1.2

  Politike Ma cheuils.
• (*) 1.3

  This is a clake, but their words will not heare it.
• * 1.4

  Slaunder 〈◊〉〈◊〉 the Churche of Englande.
• * 1.5

  Supremacie of the Quene secretly de∣nied.
• * 1.6

  Contrarietie in these men.
• * 1.7

  Degrees in the Uniuer∣sities cōdem∣ned.
• * 1.8

  Pag. 173. sec. 1.
• * 1.9

  A newe plat forme.
• * 1.10

  One minister not to meddle in another mans charge.
• * 1.11

  Repetition of prayer is not euill.
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 inter∣〈1 line〉〈1 line〉reted. Beza.
• * 1.13

  Erasmus.
• * 1.14

  Caluine.
• * 1.15

  Nou〈1 line〉〈1 line〉 gl〈1 line〉〈1 line〉ssa.
• * 1.16

  Batt〈1 line〉〈1 line〉s a ba〈1 line〉〈1 line〉 〈◊◊〉〈◊◊〉.
• * 1.17

  Martyr in 1. Sam. 1. Babling in prayer what it is.
• * 1.18

  Long o〈1 line〉〈1 line〉yer 〈1 line〉〈1 line〉r repetitions net 〈◊〉〈◊〉, but babli〈1 line〉〈1 line〉 of worde〈1 line〉〈1 line〉 〈◊〉〈◊〉 our fayt〈1 line〉〈1 line〉. Math. 26.
• * 1.19

  Luke. 18.
• * 1.20

  Math. 6.
• * 1.21

  Christe vseth repetition of y^e same prayer. Math. 26. vers. 44.