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.

¶ To the Churche of Englande, and all those that loue the truth in it, T. C. vvisheth mercie and peace, from God our Father, and from our Lorde Iesus Christe.

AS our men doe more willingly go to warfare, and fighte with greater courage agaynst straungers, than agaynst their Countreymen: so it is with me in this spirituall warfare. For I woulde haue wished that this controuersie had beene with the Papistes, or with ether (if any can be) more pestilent and pro∣fessed e〈1 line〉〈1 line〉mes of the Churche: for that should haue beene lesse griefe to write, and more conuenient to perswade that which I desire. For as the very name of an enimie dothe kindle the desire of fighting, and styrreth vp the care of pre∣pa〈1 line〉〈1 line〉ng the furniture for the warre: So I can not tell howe it commeth to passe, that the name of a brother 〈1 line〉〈1 line〉aketh that courage, and abateth that carefulnesse whiche sheuld be bestowed in de∣fence of the truthe. But seeing the truthe ought not to be forsaken for any mans cause▪ I en∣forced my selfe, considering that if the Lorde mighte lay to my charge, that I was not for cer∣tayne considerations, so readie as I ought to haue beene, to publishe the truthe, he mighte more iustly condemne me, if beeing oppugned and slaundered by others. I shoulde not according to that measure which he hath dealte vnto me, and for my small habilitie defende it, and delyuer it from the euill reporte that some endeuour to bring vpon it.

An Answere to the Epistle dedicated by T. C. to the Churche of Englande. &c.

IT doth not appeare by the style and maner of writing vsed in this your booke, that there remayneth any portion of suche naturall affection or brotherly loue in you, as you would beare the world in hand, and séeme to haue by these your wordes: For if you should haue written against the veriest Papist in the world, the vilest person, the ignorantest dolt, you could not haue vsed a more spitefull and malicious, more slaunde∣rous and reprochfull, more contemptuous and disdaynfull kinde of writing, than you vse throughout your whole booke: and truly if you had not these two letters T. C. for your name, yet coulde I haue easily coniectured by the haughtinesse of the stile, and contemptuous speaches, who had bene the authour of the booke, so well am I ac∣quainted with your modestie, and suche experience haue I of your myldnesse. But it is well, for nowe such as before haue thought that you had bene sine felle, without gall, and that butter would not melt in your mouth, may perceyue that all is not vntrue that hath ben reported of you. But what woulde they farther thinke if they shoulde compare (you béeing that T. C. that I take you to be) your othe which you once tooke when you were admitted fellowe into T. C. (Item me buic Collegio fidelem & beneuo∣lum* 1.1 futurum, ei & omnibus socijs ac discipulis, atque etiam magistro eiusdem, non solum dum in eo vixero, sed etiam postea pro virili cum opus sit beneuolentiam & opem praestiturū. &c.) with this your good will vttered throughout your whole booke? verily you might haue an∣swered as well as you haue doon, and had better regard both to your othe and to your brethren. But to let that passe, I doubte whether you meane good faith or no, when you would make vs beléeue that you take vs for brethren: for surely that doth not ap∣peare either by the firste or. 〈1 line〉〈1 line〉. Admonition, or by this your booke, if a man consider the fiercenesse and firie heat, almost in euery lyne of them, vttered against vs. In the se∣cond Admonition fol. 35. speaking of the Bishops which be nowe, & their confederates (as you cal them) these words in most spiteful maner be vttered. And take them for bet∣ter* 1.2 who shall, they are no other but a remnant of Antichristes broode, and God amend and for∣giue them, for else they bid battell to Christ and his Church, and it must bid defiance to them, till they yeeld. And I protest before the eternall God I take them so, and thereafter will vse my selfe in my vocation, and many moe too no doubt, which be carefull of God his glory, and the Churches liberty, will vse them selues against them, as the professed enimies of the Church of Christ, if they proceede in this course, and thus persecute as they do. And therefore these be but wordes of dalyance, when you saye, that you cannot tell howe it commeth to passe, that the name of a brother s〈1 line〉〈1 line〉aketh that courage and abateth that carefulnesse, whiche should be bestowed in the de∣fence

of the truth. In déede it ought to haue abated your outrageous and disdayneful speaches, if olde rancour and desire of reuengement, had not gotten in you the vpper hande. For whether you deale with me lyke a brother, or like an vtter enimie, lette the indifferent Reader iudge.

What truth you haue on your side, and how it is oppugned and slandered by such as you meane, shall I trust appeare, when your Replie is diligently compared with my Answere. If you had ment the truth in good earnest, you woulde haue delt more paynly in replying than you haue doone: you would haue set downe my booke, as I haue done the Admonition, that the Reader mighte haue compared bothe together: and not haue mangled it, depraued it, falsified it, and vntruly collected of it as you haue done, and almost nothing else, as (God willing) shall appeare. God graunt that it be not layde to your charge that you haue hindred Truth, slaundered it, and giuen the common aduersaries occasion to speake euill of it.

T. C.

And as vnto other partes of the Gospell, so soone as the Lorde openeth a doore for them to enter in, there is for the most parte great resistance: So in this part concerning the gouernment and discipline of the Church, which is the order which God hath left, as well to make the doctrine most effectual, and to giue as it were a sharper edge vnto the preaching of the word, as also to be a wall to keepe it, and make it continue amongst vs, I see there bee sundrie lettes, which doe as it were with weapons, stande vp to stoppe the passage, and to hinder that it shoulde not be settled a∣mongste vs.

Io. Whitgifte.

It is true that there is greate resistance so soone as the Lorde openeth any dore to his Gospell, and that by sundrie meanes, and diuers kindes of men, as the stories of the Churche from tyme to tyme declare, and dayly experience teacheth: it is also true, that many vnder this pretence of right gonernment, and restoring of discipline, haue and doe disturbe the Churches wherin the Gospel is sincerely preached, and the Sacraments rightly ministred, for further proufe wherof, and auoyding of tedious∣nesse, I referre you to maister Bullinger Lib. 6. cap. 10. aduersus Anabaptist. To Maister Caluine aduersus Anabaptist. To Maister Gualter in his Epistle dedicatorie before his* 1.3 commentarie vpon the first to the Corinthes. Therfore this pretence of restoring the right gouernment of the Churche, with so great disquietnesse of the same, is but a co∣uer to hyde the further purposes of Satan the enimie of the peace and quietnesse of the Churche.

T. C.

With the whiche albeeit I wrestle hand to hande in this booke, yet forasmuche as we haue all drunke so deepe of the cup of vntruth, that we do not only stumble at blockes, which other men laye in our way, but oftentimes we gather lettes vnto our selues in framing a preiudice against the truth: I thought good to note shortly what those stumbling blockes are, and although I cannot remoue them, yet to giue warning of them, and to lende my hande to the weaker and simpler sorte to helpe to ouerstride them.

Io. Whitgifte

What these stumbling blockes are, and howe you will helpe the weaker and simpler sorte to ouerstride them, we shall sée in the discourse that foloweth.

The Epist. of T. C. Sect. 2.

The offences which are taken herein, be either in respecte of the cause, or in respect of those whiche seeke to defende, and promote the cause. The cause is charged fyrste with newnesse and strangenesse, then as author of confusion, and of disorder, and laste of all as enimie to Princes, magistrates, and common wealthes. For the fyrst, besydes that it is no sufficient chalenge, to say it is new and strange, there is no cause why it should be counted newe, which is confessed of those whiche myslyke it, to haue bin for the most part vsed in the Apostles tymes, nor why it should be esteemed strange, which is vsed now farre and neere, of this & that syde the sea, and of ne straun∣gers, but of those which are of the houshold of fayth. And it shal more largely appeare in this boke, that this is no innouation, but a renouation, and the doctrine not new, but renued, no stranger, but borne in Sion, wherevnto (it being before vniustly banished) ought now of right to be restored.

Io. Whitgifte.

Snrely the offences are taken bothe in respecte of the persons, and of the cause: Neither is eyther the persons, or the cause charged with any thing by mée, but I am readie eyther to proue it, or to retract it. The antiquitie of it, and the straungenesse wée must referre to be iudged of the Reader, when we haue both written what we can. In the meane tyme I suppose that youre deuises with the circumstances, will appeare not only not to be auncient, but verie straunge and lately deuised: although in suche matters antiquitie is not sufficient to proue a thing conuenient, excepte it agrée with the circumstances of tyme, place, and persons, much lesse necessarie, vn∣lesse it be in matters pertayning to saluation, as shall hereafter (God willing) more largely be declared: where also it will appeare, that many of your assertions tende not to renouation, but innouation, and that they were neuer eyther borne in Sion, or méete for Sion.

The Epist. of T. C. Sect. 3.

And of confusion and disorder it is yet more vntruly accused. For iustice may be as well ac∣cused for dooing wrong, as this doctrine, for bringing in disorder, whose whole woorke is to pro∣uide, that nothing be done out of place, out of tyme, or otherwyse than the condition of euery mans calling will beare: which putteth the people in subiectiō vnder their gouernours, the gouernours in degree and order one vnder an other, as the Elder vnderneath the Pastor, and the Deacon vn∣derneath the Elder, which teacheth that a particular Churche shall giue place vnto a prouinciall Synode, where many Churches are, and the prouinciall to a nationall, and lykewyse that, vn∣to the generall, if any, bee, and all vnto Christe and his worde. When on the contrarie parte, those whiche stande against this doctrine, are therby compelled to bring into the Churche great confu∣sion, and maruellous disorder, whylest the Pastors office is confounded with the deacons, whilest women doo minister the Sacraments which is lawful only for men, whylest priuate men doo that which belongeth vnto publike persons, whilest publike actions are done in priuate places, whilest the Churche is shuffled with the common wealth: whylest ciuill matters are handeled by Eccle∣siasticall persons: and Ecclesiasticall by those whiche be Ciuill: and to be short, whylest no officer of the Church kepeth his standing, and one member doth take vpon it the office of an other. Which things as they hazarde the armie, and destroy the bodie, so they doe presently hinder, and wil short∣ly (if remedie be not prouided) vtterly ouerthrowe the Churche. And therefore vnlesse good or∣der bee in that whiche was broughte into the Churche by Poperye: and confusion in that whyche was lefte vnto the Churche by the Apostles, and that it be order, that publike acti∣ons shoulde be doone in priuate places by priuate persons, and by women that is appoynted to be doone by men, and confusion when the contrarie is obserued: and finally, vnlesse order haue an o∣ther definition or nature, than hitherto hath ben read or hearde of, there is no cause why this doc∣trine which contemeth the discipline and gouernment of the Churche, should be thus shamefully slaundered, with confusion and disorder.

Io. Whitgifte.

It will fall out I thinke, that your opinions now in question, tende in déede to* 1.4 confusion: respect neither tyme, place, nor persons: confounde degrées, bring such in contempt as be in authoritie: make the ignorant subiect loftie, & arrogant, take from Princes their due authoritie in Ecclesiasticall matters: when as present experience and the peace and quietnesse of this Church, since the beginning of the Quéenes Ma∣iesties reigne (vntill you and your companie began to broache these youre fantasies) declareth, that the doctrine mainteyned by those whome you counte as your aduersa∣ries, is most agréeable to order, preserueth peace, kéepeth euery man in his degrée and calling. And truly if the gouernment of the Churche nowe allowed by publike authoritie, be compared with your new deuised policie, the differēce of them both wil easily appere. For I pray you tel me, how many of you which haue bin permitted as* 1.5 preachers in seuerall places, haue consented in one kinde of gouernment, nay, which of you haue not troubled, not onely the Towne where you haue remained, but the whole Countrey reunde about also? so that vndoubtedly though you be not Anabap∣tists (as I hope you be not) yet doth this propertie of theirs most aptly agrée vnto you that whersoeuer you come, you make contention, and kindle the fire of discorde, take it as you list, experience doth teache it to be so,

Whether we confounde the Pastors office with the Deacons or no, otherwyse than it hath bene in the Apostles time, and primatiue Church: whether priuate men

women, ciuill or Ecclesiasticall persons, doe more than they ought to doe or no, to be short, whether order according to the true nature and definition thereof be obser∣ued or no, I shall haue better occasion hereafter to discusse. Now my meaning is to answer words with wordes, although in no such deriding and opprobrious maner.

The Epist. of T. C. Sect. 4.

For the thirde poynt which is, that it is an enimie to Magistrates, and the common welth: if it be inough to accuse without proofe, saye, and to shewe no reason, innocencie it selfe shall not be guiltlesse. This doctrine was in tymes past, euen by their confession, which write agaynst it, a friend vnto Princes and Magistrates, when Princes and magistrates were enimies vnto it: And can it now be an enimie vnto Princes and magistrates, which are friends vnto it? It helped and vpholded the common wealths, which were gouerned by tyrantes, and can it hynder those, which are gouerned by godly Princes? And in what is it an enimie to Princes and magistrates? Note the variance, set downe the enimitie. If the question be, whether Princes and Magistra∣tes bee necessarie in the Churche, it holdeth, that the vse of them is more than of the Sunne, without the whyche the worlde can not stande. If it bee of theyr honoure, it holdeth, that with humble submission of mynde, the outwarde also of the bodie, yea the bodie it selfe, and all that it hathe, if neede so require, are to be yelded, for the defence of the Prince, and for that seruice, for the whyche the Prince will vse them vnto, for the glorie of God, and mayntenance of the Common wealth.

Io. Whitgifte.

These be but glorious wordes, the truth wherof shall appeare, when we come to the more particular declaration of the seuerall poyntes: and if wée accuse with∣out proofe, say and shewe no reason, take youre remedie agaynste vs as slaunde∣rers, and bring vs to our triall. In deede the doctrine of the Gospell, which is the doc∣trine of saluation, hath ben, is, and will be a friend to Princes and Magistrates, yea though they persecute the same: But you haue not yet proued your doctrine now in question, to be that doctrine of the Gospell & of saluation. These woordes might wel haue ben spoken of the Gospell against Mahometisme, Iudaisme, Papisme, but you doe iniurie to that doctrine of lyfe, when you confounde with the same your errone∣ous contentions about ceremonies, and the kinde of gouernment, whiche all béeing externall things, I thinke not many will make them to be de necessitate salutis, of ne∣cessitie vnto saluation. you haue here sayde nothing of your doctrine, but that whiche the Arrians, the Pelagians, the Papistes, the Turkes, yea almoste the Anabap∣tistes will say of theirs: for many euen of the Anabaptistes confesse, that Magi∣strates be necessarie, but yet not to be lawfull for Christians to be Magistrates: and for proof therof they vse diuers of the self same places that the Admonition hath allea∣ged (and you allowed) against superioritie in the clergie. And (except I be deceyued) you come verie néere to them, for you will haue the Ecclesiasticall and ciuill gouern∣ment so distincte, that they can by no meanes concurre in one and the selfe same per∣sons: wherby you take from the Ciuil Magistrate authoritie in Ecclesiasticall mat∣ters, and by that meanes spoyle him of the one halfe of his iurisdiction. But of this matter more at large hereafter as occasion shall be ministred by you. In the meane tyme, I admonishe the Reader to beléeue youre wordes no farther than he shall sée iust proofe of them.

T. C.

If it be asked of the obedience due vnto the Prince, and vnto the Magistrate, it answereth that all obedience in the Lorde, is to be rendred: and if it come to passe, that any other be asked, it so refuseth that it disobeyeth not, in preferring obedience to the greate God, before that whiche is to be giuen to mortall man. It so resysteth, that it submitteth the bodie and goodes of those that professe it, to abyde that whiche God will haue them suffer in that case.

Io. Whitgifte.

All this is truly spoken of the doctrine of the Gospell, but not of the doctrine in controuersie amongst vs: and verily this is not plaine dealing, to make the reader beléeue that we doe withstande the doctrine of the Gospell, when we only resist your contentions about externall matters, wherby the doctrine of the Gospel is hindered, and the Churche of Christ disturbed.

T. C.

And if it be shewed, that this is necessarie for the Churche, it can not be but profitable for the common wealth: nay the profit of it may easyly appeare, for that by the censures and discipline of the Churche, as they are in this booke described, men are kept back from committing of great dis∣orders, of stealing, adulterie, murder, &c. whylest the smaller faults of lying and vncomely 〈◊〉〈◊〉, of harde and cholerike speaches, which the magistrate both not commonly punishe, be corrected.

Io. Whitgifte.

If it be necessarie for the present state of the Churche, it is also profitable for the present state of the cōmon welth: for I perceiue no such distinction of the common wealth & the church, that they should be counted as it were two seueral bodies gouer∣ned with diuers lawes & diuers Magistrates, except the Church be linked with an heathenish & idolatrous cōmon wealth. The ciuil Magistrate may not take vpon him* 1.6 such Ecclesiastical functiōs as are only proper to the Minister of the Church, as prea∣ching of the wordé, administring of the Sacramentes, excommunicating, and suche lyke, but that he hath no authoritie in the Churche, to make and execute lawes for the Churche, and in things pertaining to the Churche, as Discipline, Ceremonies, &c. (so that he doo nothing agaynst the woorde of God) though the Papistes affirme it neuer so stoutely, yet is the contrarie moste true, and sufficiently proued by men of notable learning, as Master Iewell Bishop of Salisburie, Maister Horne Bishop of Winchester, Maister Nowell Deane of Paules, in their bookes written against Papistes holding your assertion, to whose painefull and learned writings I res〈1 line〉〈1 line〉rre the Reader, for the auoyding of too muche prolixitie.

I doe not well vnderstande what is mente by these woordes, Naye the profite of it maye easyly appeare, for that by the censures and discipliue of the Churche, as they are in this booke described, men are kepte backe from committing of greater disorders of stealyng, adulte∣rie, murther. &c. whylest the smaller faultes, of lying, and vncomely iesting, of harde and cho∣lerike speaches, whiche the Magistrate dothe not commonly punysh, be corrected: Doe you not thinke the punishemente for stealing, and murther, to be sharpe enough? or doe you thynke that the feare of the Discipline of the Churche will more terrifie men from these vices, than the feare of deathe? Or doe you doubte whether the Ci∣uill Magistrate hathe Authoritye to appoynte anye other punyshemente for these and suche lyke crimes, than is prescribed in the Iudiciall Lawe of Moyses? For thys is nowe called in controuersie, and begynneth to bée table talke: or are you perswaded, that the Ciuill Magistrate eyther maye not, or will not correcte lying, vncomely iesting, harde and cholerike speaches? Or that if these were punished by the Discipline of the Churche, men woulde rather be terrified from the greater crymes, than they will be if they be punished with ciuill correction? Truly I thinke that the ciuill Magistrate hath sufficient authoritie to prouide remedies for all suche mischieues, without altering the state, eyther of the church, or of the cōmon wealth. But let the indifferent Reader iudge, whether you goe aboute to wring the swoorde out of the Magistrates hand or no: or at the least, so to order the matter, that it be neuer drawne out to punishe vice, but with the consent and at the appoyntment of you and your seigniorie.

T. C.

And vndoubtedly, seing that the churche and common wealth, doe embrace and kisse one an other, & seing they be like vnto Hypocrates twinnes which were sick together & wel together, lau∣ghed together, and weped together, and alwayes lyke affected: it can not be, but that the breaches of the common wealth, haue proceeded from the hurts of the Church, and the wants of the one, from the lackes of the other: Neither is it to be hoped for, that the common wealth shal florish, vntill the Church be reformed.

Io. Whitgifte.

All this I grant (and God be thanked therfore) if we shal measure the state of the church, with the florishing estate & wise gouernment of the cōmon wealth, we shall haue no great cause to complaine, but to burste oute into moste hartie thankes vnto God for the same, and most humbly desire the continuance therof.

I do not say that the Churche is without fault, for then should I affirme an im∣possibilitie, but I thinke the faultes that are, rather to be in the persons, than in the lawes, rather in the gouernours, than in the kinde of gouernment: neyther woulde I haue men (eyther Puritanes, Donatistes, or Anabaptists) to dreame of such a Church, as Plato did of a Common wealth, Aristotle of felicitie, and the Stoicks of their iuste man: muche lesie to make contention in the Church, or deuide themselues from the same, if al things go not according to their fantasie: for then shal they neuer be quiet with any Churche, no not long with that Church, which they themselues do present∣ly best lyke of. Surely if this rule be certaine, that the Common wealth shal not flourish* 1.7 vntil the Church be reformed, then this may be a good token vnto vs, that this Churche of Englande is reformed, bicause the Common wealth doth flourish. Neither doe I speake this to flatter the Magistrates, and to sewe quisshions vnder their elbows (as it pleaseth some to reporte) but I speake it before God, I speake it as I thinke: and the rather I vtter it, to deliuer both the state of the Churche, and also of the common wealth of Englande, from the vnthankfull, vnnaturall, and slanderous tongues of such as séeke to deface and depraue them both.

I will not defend the vice, the negligence, the securitie of any man, I shall be as bolde and as readie to tel euen the best thereof in time and place (as occasion is mini∣stred, and my duetie shall require) as any of those shall be, which woulde séeme to be farthest from all kinde of flatterie.

T. C.

And it is also certaine, that as the Church shal euery daye more and more decay, vntill it be made euen with the grounde, onlesse the walles be buylded, & the ruines repaired: S〈1 line〉〈1 line〉 the weight of it (if it fal) will either quite pull downe the Common wealth, or leaue it such as none whiche feare God will take any pleasure in it. For seeing Salomon sayeth, that by wisedome (whiche is the worde of God) Kings doe gouerne, and Princes doe beare rule: it can not be, but as that wisedome is eyther contemned, or neglected, or otherwyse abridged of hir free and full course, so Princes and Magistrates, and consequently their common wealthes, eyther goe to wrack, or de∣cay, or at the least, want so muche of the flourishing estate, as there wanteth of that word of God which he hath appoynted to be their stay. And howsoeuer (before the comming of our Sauioure Christ) amongst the Athenians, Lacedemonians, and Romanes, and since his comming in dy∣ners places where this wisedome hath not ben heard of, there may seme to haue bin some shewes of eyther florishing, or tollerable common wealths, yet neyther haue those endured, but according to the prophecie of Daniell, haue bene broken all to peeces: so that there is not so much of them left, as a sheard to fetche fyre in: neyther yet can those kingdomes whiche haue the knowledge of the Gospell reuealed vnto them, looke for that long suffering and pacience of God towards them wherwith those ignorant kingdoms haue ben borne with. For as the benefite is greater towar∣des these, than towardes the other, so is the iudgement swifter against them, than against the o∣ther: if that grace which was not offered vnto them (being offered vnto these) bee refused, and made light of. And in these especially is, and shall be fulfilled that whiche the Prophet Esay saith, that it shall be in the later days that euery nation and kingdom, which shal not serue the Church, shall be destroyed. As of the other syde, the full and whole placing of our sauiour Christe in his throne, is the perpetuall stay, and stayed perpetuitie of all Princes in theyr seates.

Io. Whitgifte.

All this is true, for if any nation shall refuse the word of God offered vnto it, or not suffer Christ wholly to be placed in his throne, no doubt God will poure vppon that nation his plagues, as he hath done vpon al other that haue runne into the same contempt. But would you make your reader beléeue, that bycause this Churche of England doth not admit your kind of gouernment, therefore the walles of it be bro∣ken, the word of God contemned, and Christe not suffered wholly to be placed in hys throne? We admit the Gospell wholly, and in gouernments the magistrates take vpon them no office only proper to Christ, neyther yet any authoritie which is not by the word of God limited vnto them. These wordes might aptly haue bin spoken if you had written against the state of the Churche in Fraunce, or any such like king∣dome as refuseth the Gospell offered vnto it, and most cruelly persecuteth the true professors of the same. I do not excuse such in the Churche of England as contemne the word of God, neither do I iustify the whole Church for not receiuing the Gospell offred, by bringing foorth the frutes therof as it ought to do: But I exhort euery mā, from the highest to the lowest, euen in the bowells of Iesus Christ, to haue a better

regard thervnto, least it be sayd vnto vs, as it is sayd vnto the Church of Ephesus, Apoc. 2. Sed babeo aduersum te, quod charitatem tuam pristinam. &c. I haue some thing against* 1.8 thee, bycause thou hast forsaken thy former loue. &c. And to the Hebrues. 6: For the earth* 1.9 whiche drinketh in rayne that commeth ofte vpon it, and bringeth foorth herbes meete for them by whome it is dressed; receiueth blessing of God. But that whiche beareth thornes and briers, is reproued, and is neere vnto curssing, whose ende is to be burned. For surely euen these contentions stirred vp in the Churche where the Gospell is truly preached, are argumentes that we be voyde of loue and peace, the chiefe and prin∣cipall tokens and frutes of the Gospell.

T C.

And therfore if this booke shall come into the handes of any, that haue accesse vnto hir Ma∣iestie, the head of this common wealth, or vnto hir most honorable counsatle, the shoulders ther∣of, my humble sute and heartie request, in the presence of God is, that according as their callings will suffer them, they will put them in remembrance of these things, which otherwise they know better than I, and that they would set before them the example of Moses, who was not conten∣ted to haue brought the people out of Egipt, * 1.10 but would verie fain also, haue conducted them in∣to the lande of Canaan, that is, would gladly haue bene the instrument of the full and whole de∣liuerance of the people. And seing that the Lord doth offer them this honour which he denied vn∣to his seruant Moses, that they woulde not make themselues guiltie of so greate vnthankful∣nesse, as will folowe of the forsaking of so incomparable a benefite. That hir Maiestie especi∣ally, and hir most honorable counsayle, would sette before them the example of Dauid, who al∣though he made a great reformation of those things which were defaced by Saul, yet he was not content, that the Arke of the Lord should dwel vnder a Tabernacle, and therfore desired maruel∣lously, that he might buyld the temple vnto the Lord. And seing that the Lord hath graunted vnto them which he denyed vnto his seruāt, that they would not be narow and straight in themselues, seeing the Lorde openeth the treasures of his goodnesse so largely vnto them. That they would set before them the zeale of Zerubbabel, who although he had (after the returne out of captiuitie) abolished idolatrie, layde the foundations of the Temple, and set vp an aultar vnto God, where∣vpon the morning and euening sacrifice was dayly made: yet being admonished by the Prophete Aggey, that God would not be pleased, vnlesse the Temple also were fully buylded, did (all feare of the nations rounde about, and other busynesse layde asyde) cause it foorthwith, and with al pos∣sible speede to be made an ende of. Finally, that it would please them to consider the examples of Iosias, Ezechias, and Iehoshaphat, who are therfore, to their euerlasting commendation pr〈1 line〉〈1 line〉i∣sed of the holie Ghoste, for that they made whole, and thorough reformations, where as the ho∣nour of other some (albeit they were otherwyse good) is stayned, and caryeth the marke of their imperfection, by this and like exception, that although they did suche good things, and such, * 1.11 yet they left also suche and suche vndoone.

Io. Whitgifte.

And why is not hir Maiestie the head of this Churche also, as wel as of this com∣mon wealth? For I must giue thée to vnderstande (good Reader) that T. C. maketh* 1.12 the Churche, and the cōmon wealth two such distinct and seuerall bodies, as must of necessitie, haue distinct and seuerall magistrates and gonernors, and that the Ciuill magistrate hath not to medle in Ecclesiasticall matters, excepte his aide be required by the Pastor and Seigniorie, or suche lyke cases, wherin he flatly ioyneth with the Papistes, who say, that the ciuil Magistrate hath only Potestatem facti, and not Iuris, that is, authoritie to execute suche things as they decrée, but not authoritie to make any lawes in Ecclesiasticall matters. And least you should thinke that I faine this, consider the whole scope of his booke, and particularly his wordes before mencioned in this leafe, where as he accuseth the gouernment of this Church nowe in practise of confusion, bycause ciuill matters are handled by Ecclesiasticall persons, and Ecclesiasticall* 1.13 matters by those which be ciuill, also that whiche he speaketh of this matter f〈1 line〉〈1 line〉. 144. and* 1.14 154. and especially that which the second Admonition hath, fo. 8. 9. 57. 60. I know not* 1.15 howe he coulde haue made a greater difference, betwixt the Churche and the cōmon wealth in those places where the Princes be enimies vnto the Church. In déed true it is, that in the Apostles tyme, Princes did not medle in causes Ecclesiastical, except it were by persecuting. &c. For they were then infidels, not Christians, persecutors, not professors: And therfore if all ought of necessitie to be reduced to the forme of go∣uernment vsed in the Apostles time, Christian Princes must be deliuered from that care, and be content to forgoe that portion of their authoritie. But hereof more in the

due place, this I only here note, that you may the better consider the same in the per∣vsing of his booke.

The rest of that whiche is conteyned in this parte, may haue some vse, if it bée rightly applyed: for godly princes haue to follow such godly examples, and to be di∣ligent in reforming such things as are to be reformed, either in substaunce, circum∣stances or persons.

T. C.

Whiche I do not speake, as though we had not already, by hir Maiestie especially, and after∣ward by their honours hands receiued a singular benefyte, but that we hauing the whole, myghte haue our hearts and mouthes filled with the praise of God, and continue the possessiō of that which we haue, which otherwise for our vnthankfull refusall, shall be taken away. Wherein as we haue especial regard, that the name of God should be magnified, not by vs alone, but by our posteritie vn∣to the worlds end: So it is not the smallest part of our care, that hir Maiestie and your honours, to whome we are so deepely bound, and of whome we haue receiued so singular benefytes of peace, and preaching of the Gospell, mighte with your successions continue nnd flourish amongst vs for euer: But the desire of reformation, and feare of Gods heauie wrath to come vpon vs, hath carried me further herein than I purposed. I will therefore make an end of these points, considering that the vntruth of these accusations, of newnesse and straungenesse, of disorder and confusion, of beyng enimie to princes and common wealthes, shall better appeare in the discourse of this Booke.

Io. Whitgifte.

These be smooth words to win credite by: but they agrée not with the rest of your booke, wherefore I doubt not but that they will be considered of accordingly. I would to God that you did in déede acknowledge that singular benefyte that you haue recei∣ued by hir Maiestie and their honours, then truly would you haue shewed yourselfe more thankfull than you haue done, neither woulde you haue mainteined libells whiche séeke vtterly to deface all that is done, as will manifestly hereafter by further exa∣mination appeare. Whatsoeuer accusations haue bin made of your doctrine, if they be not iustifyed, then let the authours of them suffer the shame. Surely you haue as slenderly answered these accusations hitherto, as may be.

The Epistle of T. C. Sect. 5. 6. 7.

Amongst the offences taken by occasiō of those, which preferre the doctrine, this is the cheefest, that comparison being made betwixt those excellent mē, both in vertue and learning, which suffered for the testimonie of the truth, and betwene vs, of the one side: Also betwene the Archbyshops, By∣shops, Deanes, and Archdeacons, which now are, and vs on the other side: it seemeth vnto many that it is not like to be good, which was not found out by those excellent personages, and which be∣ing now propounded, by men of no great shew, is eyther misliked, or at the least, by no open approba∣tion allowed, of those which carrie greater countenaunces, and be in greater dignities.

Unto the first, although answer is made more at large, in this booke, yet I will adde thus much, that as for my part, I coufesse my selfe, to be a great deale inferioure vnto the least of them: so the omitting of these necessarie things, ought to be no more preiudice against them, or against those that pret̄erre them, than the omitting of the celebration of the feast of Tabernacles, so many hundreth yeares, by so many good high priests, in the raignes of so many good kings, was preiudiciall vnto the ministers, which caused it to bee celebrated, when the people returned out of their captiuitie: for it appeareth in the booke of Nehemias, that the feast of Tabernacles, which was commaunded of* 1.16 the Lorde to be celebrated euery yeare, was* 1.17 not celebrated from the days of Iosua, the sonne of Nun, vntill the returne of the people from their captiuitie. And yet were there in this space, dy∣siers both iudges and kings, both priests and Prophets singularly zealous and learned.

If therefore the omitting of so necessary a thing, so many hundreth yeares, by such godly, zelous, learned persons, could not bring any prescription, against the truth: the lacke of this necessary disci∣pline, by the space of. 30. yeares, through the ouersight of a fewe (if they be compared with that multitude) ought not to be alleadged, to keepe it out of the Church.

Io. Whitgifte.

Surely the inequalitie of the persons, and great difference betwixt them, both in godlynesse, zeale, learning, experience, and age, (though it séeme a small matter too some) yet it ought to be well considered: for it is well knowne, that the firste sorte of men here mentioned, did excell in all those forenamed qualities, and haue continued in the same euen to the death: and the latter sort many of them singular in learning, zeale, wisedome, & experience, hauing also knowledge of other Churches refourmed

more than you (howsoeuer it pleaseth you and some of your companions vndutifully to contemne them) wherefore as I saide, this comparison is something, and not so lightly to be estéemed, as you would make the reader beléeue. For my part I thinke the worse of you, bycause you thinke so well of your selues, that you dare be so bolde, as not onely to compare your selues with them, but to preferre your selues before them. As for this Humilitie, and abasing your selfe in saying, that you cōfesse your selfe to be a great deale inferioure to the least of them: He that will take paynes but to peruse your booke, shall easly vnderstand that you thinke nothing lesse. For truly your stile is so bigge and loftie, and your tauntes such towards them and others, that a man would thinke you not only to haue cast off all modestie, but vtterly to haue forgotten all good manners, ciuilitie, and duetie. But it is Rhetoricke common to you with o∣ther of your companions, as appeareth in diuers places of the first Admonition, and in the second throughout the whole, which I would wish the reader to consider, that he may thereby partly know, and discerne your spirit.

But say you, the omitting of these necessarie things, ought to be no more preiudice agaynste them. &c. Surely if you can proue that they haue omitted any thing expressely against the commaundement of God, then is it true that you say, but if you cannot do so, then do you vniustly charge these learned and godly martyrs. But what if you haue abu∣sed the place in the. 8. Chapter of Nehemias? What if you vnderstand it not truely?* 1.18 What if there can be no suche thing gathered of it, as you woulde make the reader beléeue? Shall I triumph ouer you and say that eyther you haue not read it, or you do not vnderstand it, or that you willingly and wittingly abuse it, or that you receiued it in some notes from others, as it pleaseth you to deale with me, when no such occasion is offered vn∣to you? I will not so requite you: But this only I say, that you haue not set downe the true sense of that place: For the meaning is not that the feasts of Tabernacles was* 1.19 not celebrated from the time of Iosua the sonne of Nun, vnto that day which was almost a thou∣sand yeares, but that it was not celebrated in that manner, that is with such solemni∣tie, so great reioycing and gladnesse, as the very wordes them selues declare, both in the Hebrue, text and in the best translations. And so dothe Pellicane expounde that place, who saith, that these words since the time of Iosua the sonne of Nun. &c. be spo∣ken* 1.20 in the respect of the greatnesse of the ioy whiche then happened to the people. Lyra also expoundeth the same place much after the same sort, and presupposeth nothyng lesse, than that the feasts were omitted all this time: for he affirmeth that they were much more solemnly and with greater cost celebrated in the times of Dauid and Salomon:* 1.21 therefore, saith he, the comparison is secundum quid, &. proportionaliter (for I vse hys words) bycause in all this time sithence Iosua, it is not read, that the people were so general∣lie gathered togither in Hierusalem, as we reade in the beginning of this Chapter that they were at this time: and againe he saith that it was more for the people newly returned frō captiuitie, to celebrate suche a feast with that solemnitie, than it was to mightie kings and people being in prosperitie, and setled in a kingdome, to celebrate the same day with much more cost and solemnitie. I might alledge other expositiors to the same effect: neyther haue I read any that doth expound that place otherwise.

The like kind of speach we haue. 2. Reg. 23. where it is said. That there was no pas∣souer* 1.22 holden like that (which Iosias helde) from the dayes of the Iudges, that iudged Israell, nor in all the days of the kings of Israell, and the kings of Iuda: whiche is only spoken in respect of the multitude, and zeale of the people, with the great preparation: and not bycause the passouer was not all this time celebrated. The like is also vsed. 2. Chro.* 1.23 30. vers. 26. euen so it is in this place: for there is no doubt, but that the feast of Ta∣bernacles was celebrated both in Dauid and Salomons time: and it is manifest that it was celebrated not long before this time, as it is in plaine words expressed. 1. Es∣dras* 1.24 Ca. 3. vers. 4. wherefore I might make much ado at this ouersight of yours, or rather wilfull deprauing of the scriptures, if I were delighted with that kind of con∣futing. But though my learning be small, and that I am ignoraunt both of Logicke and Philosophie, and haue read so little in Diuinitie, and you so mightie a man in the Scrip∣tures, and so profound in all kind of knowledge, as you perswade your selfe to be, yet

you must be content here to be admonished of me, that you haue abused this place, and that it serueth not for your turne, to proue those godly men, which suffered mar∣tyrdome in Duéene Maries time, to haue permitted any thing in this Churche of Englande (after it was reformed) expressely contrary to the commaundemente and word of God, as you vntruly report, So many good high priestes in the reygnes of so many good kings, so many hundreth yeares to haue omitted the feastes of Tabernacles, expressely by God commaunded. Although I do not denie, but suche men also may sometimes be ouerséene in some points, but neither can you proue that they were deceiued in a∣ny substantiall point of doctrine, neither yet if they were, is this place aptly or truly alleadged.

The Epistle of T. C. Sect. 8.

The dignitie also, and high estate of those, which are not so earnest in this cause, can not hinder it, if we consider, the wisedome of God, almost from time to time, to consist, and to shew it selfe most in setting foorth his truth, by the simpler, and weaker sort, by cōtemptible, and weake instruments,* 1.25 by things of no valew, to the end, that whē al men see the basenesse, and rudenesse of the instrument, they might the more wonder at the wisedome, and power of the artificer, which with so weake, and foolish instruments, bringeth to passe so wise and mightie things. And if mē will with such an eye of fiesh, looke vpon matters, they shal condemne that excellent reformation, made vnder the Godly king* 1.26 Iosias, which the holy Ghost doth so highly cōmēd: In which it is witnessed, that the (1) 1.27 Le∣uites,* 1.28 which were a degree vnder the priests, were more forward, and more zelous, than the priests* 1.29 themselues. Yea wherein it is witnessed, that the people were yet more earnest, and more willing,* 1.30 than either the Leuites, or the priests, which thing, if euer, is verefyed in our time.

For whē (2) 1.31 I cōsider the zeale for religion which sheweth it selfe in many, as well of the nobili∣tie,* 1.32 and gentrie of this realme, as of the people, their care to continue it, and aduaunce it, their volun∣tary charges to mainteine it, their liberalitie towards them, which bend themselues that way, as I do thereby conceiue some hope, of the fauorable countenaunce, and cōtinuaunce of Gods goodnesse towards vs: So I cannot be but ashamed of mine owne slackensse, and afraid of the displeasure of the Lorde, for that those whose proper worke this is especially, and which shoulde beare the stan∣dard, and carrie the torch vnto the rest, are so cold, and so carelesse in these matters of the Lord.

Io. Whitgifte.

I knowe none among vs, which in the respect of his dignitie, and high estate, sée∣keth or desireth to be preferred or beleued before you, but in the respect of the cause, which is the peace of the Church, suppression of schismes, and the truth it selfe. No man denieth but God of his wisedome in the beginning of the Church of Christ, pou∣red* 1.33 out his gifts more plenteously vpon the simpler, contemptible and weaker sorte, and that he choosed for his Apostles fishermen, tollegatherers, and ignorant persons, lest that shoulde be ascribed to the wit, eloquence, and learning of man, which com∣meth only of the goodnesse, might, and power of God, as the Apostle plainly declareth. 1. Cor. 1. &. 2. But will you therefore conclude, that truth, zeale, and godlinesse remay∣neth either only or especially in the simple, rude, and ignorant sort? and make thys your conclusion, the learned, the honorable, men of great countenance or knowledge be of this or that opinion, Ergo it is not true? Or the simple, rude, and ignorant peo∣ple ar thus and thus perswaded, Ergo they must be followed, or to the like effect? Ue∣rely this were to reason as the Franciscan friers do to excuse their ignorance: Apo∣stoli nesciebant literas, ergo Franciscanis non est opus literis. And like some other phantastical persons also, which thinke that no learned, rich, or honorable man shall be saued, but only beggers, and such as be ignorant, as master Gualter testifyeth in his commen∣taries vpon. 1. Cor. 1.* 1.34

You know (as I suppose) that this place of the. 1. Cor. 1. quoted in your margent, doth not gather any suche conclusion, that therefore the doctrine is not true, bycause Princes, nobles, wise and learned men &c. do allow of it: or therefore it is true, by∣cause it pleaseth the simple, rude, and ignorant people. For Nicodemus, Ioseph, La∣zarus Betha: Sergius Paulus, Dionisius Areopagita, Crispus, Gaius, Erastus, with diuers others, were politique, wise, welthy, learned, and honorable men: and the Pro∣phete Esay saithe. That kings and Queenes shall be the nursing fathers and mothers, the defenders and mainteiners of the Churche. And Bullinger in his cōmentaries vpō* 1.35

this place doth thus expounde it: He speaketh of the first calling especially, wherein fi∣shermen* 1.36 and Idiots were especially called to the preaching of the Gospell. For no man can denie, but that after the Gospell was confirmed in the world, the best learned imbraced the truth. For first shepherds declared that Christ was borne: then the Magi, that is, the wise men of the East, came to salute him with gifts. Wherefore I pray you let not the wealthe, calling, or dignitie which you thinke we haue, preiudice our cause. The simple and plaine meaning of the place is, that God in his electing to eternall life, hath neyther respect to nobilitie, learning, riches, or any such thing.

I might héere againe trippe you for alleadging Iosias in stead of Ezechias, and say that you had not read the Scriptures, or that you vsed other mens notes, and so dallie with you, as you vse to do with others: But I will leaue such kind of gibes to brabling Sophisters in the schooles, & thinke that it was some light ouersight, which in such a case may sometimes happen to him that is most circumspect.

Your collection vpon that place. 2. Chro. 29. and. 30. I can not as yet allowe, vn∣till I be better instructed therein: for wheras you saye that it is there witnessed that the Leuites which were a degree vnder the Priestes were more forward and more zelous than the Priests themselues, and the people more earnest and more willing than eyther the Le∣uites or the Priests: I sée not how you can gather any suche thing out of either of these two Chapters: for if there be any sentence to gather it of in the. 29. Chap. it is the. 34. verse: which although in some translation, it séeme to insinuate some such thing, yet if credite may be giuen to those that be notable learned men, and very wel séene in the Hebrue song, the meaning of that place is nothing lesse. Pellicane translateth the words thus: Leuitae quippe faciliori ritu sanctificantur quam sacerdotes: For the Leuites were sooner or easyer sanctifyed than the priests which he expoundeth more plainly in hys* 1.37 commentaries, saying: Intelligitur sacerdotum numerum imminutum fuisse. &c. It is to bee vnderstanded that the number of the priests was diminished whiche should haue sufficed for to prepare the sacrifices, and therefore they desired the help of the Leuites, that al things might be done more diligently: there was also another cause of the Leuites helpe, for the sanctifying of the temple, and the preparation of the sacrifice was so suddainly commaun∣ded, that many of the priestes had not time to sanctifye themselues according to the lawe, which required a certaine space for the same, and the Leuites might be sanctified with lesse adoo, and in shorter time. And surely euen the very circumstances of the place dothe proue this to be the true vnderstanding of it: For these be the words that immediat∣ly go before. But the priests were too few and were not able to fleay all the burnt offrings, therfore their brethren the Leuites did help them, vntil they had ended the worke, and vn∣till other priests were sanctifyed.* 1.38

Your second assertion that is, that the people were yet more earnest, and more willing than eyther the Leuites or the priests, I thinke is grounded vpon the. 15. verse of the. 30. Chap∣ter, which is this: Afterward they slew the passouer the foureteene day of the second mo∣neth: and the priests and Leuites were ashamed, and sanctifyed them selues, and broughte the burnt offerings into the house of the Lord. Truly I sée not how you can collect any* 1.39 such thing out of these words: I know that some do gather such a note of that place, But I do not vnderstand the reason of it. Howsoeuer it be, and howsoeuer you abuse the scriptures to iustify your selues, I doubt not but that a greate number of those, whome you contemme and séeke to deface, do presently, and will to their liues ende, shewe that zeale of religion, that diligence in their calling, that vprightnesse in con∣uersation which becommeth them, and whiche they are well assured pleaseth God: neyther do I in so saying condemne the godly zeale of any, but I admonish all to take héede of a preposterous and affectionated zeale, such as is spoken of in the. 30. Page of the second edition of my answer to the Admonition.

The Epistle of T. C. Sect. 9.

And I humbly craue, and most ernestly desire of those whiche bare the cheefe titles in the ec∣clesiasticall functions, that as we do in part correct our negligence by the example of the forward∣nesse, and redinesse of the people, so they would suffer themselues to be put in remembrance of their

ducties by vs which are vnderneath them, and that they would not neglect this golden gift of gods grace, in admonishing them, by cause the Lorde doth offer it in a treane or earthen vessell, but that they would first consider, that as Naaman the Syrian prince, receiued great commoditie, by follo∣wing the aduice of his mayd, and after, of his man: And Abigael being a wise woman, singular pro∣fite, by obeying the counsell of hir seruant: so they may receiue of tentimes profitable aduertisement, by those which are in lower places than they themselues be. Then let them thinke, that as Naa∣man was neuerthelesse noble, for obeying the voice of his seruaunts, nor Abigaell neuerthelesse wise, bycause she listned vnto the words of hir man, so it cannot deminish their true honoure, nor empaire the credite of their godly and vncounterfaite wisedome, if they giue care vnto that, which is spoken by their inferiours.

Io. Whitgifte.

This humilitie appeareth to be counterfaite by the opprobrious speaches, and great contempt that you shew towards them in the rest of this booke.

What diligence you are prouoked vnto, by the forwardnesse and redinesse of the people, I know not, but euery man may sée you are ready to shake off your calling vpon euery light occasion: Neither will you preach in those places where the Gos∣pell hath not bin so well planted, but there only you loyter, where there is lesse nede, and where you easily may make sturres, and moue contention, as experience suffici∣ently teacheth.

I know none, no not of the best, that refuseth to heare either you or any other mo∣destly admonishing, neither haue you any cause hereof to complaine, but your sto∣mackes are such, and your arrogancie so great, that you passingly abuse your selues toward those, whome indéede you ought to reuerence, and with all duty obey.

I maruell that you will confesse yourselfe to be vnderneath them, seing you so cry out against superioritie in the clergie, and claime such interest in equalitie: but I may not stand in answering words.

The Epistle of T. C. Sect. 10.

And last of all, that as, if they had not listned vnto those simple persons, the one had perished in his leprosie, the other had bin slayne, with hir familie:* 1.40 euen so, if they shall for any worldly respect of honoure, riches, or feare of being accounted, either vnaduised in taking this course, or light, or in∣constant, in forsaking it, stop their cares against this louing admonition of the Lord, they prouoke his anger, not against their health, or against their life, but against their owne soules, by exercising of vnlawfull authoritie, and by taking vnto them partly such things, as belong by no meanes vnto the Church, and partly which are common vnto them, with the whole Churche, or else with other the ministers, and gouernours of the same: whereof I beseeche them humbly to take the better heede, for that the iudgement of the Lord will be vpon a great part of them, by so much the heaui∣er, by how much, they haue not only beleeued the Gospell, but also haue receiued this grace of god, that they should suffer for it. So that if they will neither take example of diuers their superiours the nobles of this realme, nor be admonished by vs, of the lower sorte (wherein we hope better of them) yet they woulde remember their former tunes, and correct themselues, by themselues, and seing they haue bin content, for the Gospels sake to quit the necessarie things of this life, they wold not thinke much, for the discipline, which is no small part of the Gospell (hauing both things ne∣cessary and commodious) to part from that, which is not only in them superfluous, and hath no∣thing but a vaine ostentation (which wil vanish as the shadow) but also is hurtfull vnto them, and pernicious vnto the Church, which thing I do more largely, and plainly lay foorth in this Booke.

Io. Whitgifte.

Surely if they do for any suche respects refuse any admonition giuen vnto them, for the auoyding of such things as be vnlawfull, and as they vniustly retaine, then no doubt they are worthy of great reprehension: but if your Admonition be not louing, but spitefull, not brotherly, but vnchristian, nay no Admonition in déede, but a very scolding and vncharitable rayling, if the thinges you would haue them forsake, bée bothe lawfull and conueniente for them to vse, and contrariwise the things that you moue them vnto, tend to confusion, and ouerthrow of the Gospell, and of the state (as they do) then truly haue they to consider of such disturbers of the peace of the Church, and according to their office and duty prouide a conueniente remedy for them: kno∣wing that it is the extreame refuge of Satan, when by other meanes he cannot, then to séeke the ouerthrow of the Gospell, thorow contention about externall things.

The Epist. of T. C. Sect. II.

An other exception against the fauorers of this cause, is taken for that they propounde it out of time, which is that the Jewes said, that the time was not yet come to builde the Lords house: but it is knowne what the Prophet answered. And if no time wer vnseasonable, in that kind of material building, wherin there be some times (as of sommer) more opportune and fit than others: how can there be any vntimely building, in this spiritual house, where, as long as it is called to day, men are commanded to further this worke. And as for those which say, we come to late, & that this shoulde haue bin done in the beginning, and can not now be done without the ouerthrow of all, for mending of a peece: they do little consider, that S. Paule compareth that which is good in the buylding vn∣to golde, and siluer, and precious stones, and that whiche is euill, layde vpon the foundation, vnto stubble and hey, and woode. Likewise therfore as the stubble, & the hey, & the wood be easily by the fyre consumed, without any losse vnto the gold, or siluer, or precious stones: so the corrupt thynges in this buylding, may be easily taken away, without any hurt or hinderaunce vnto that whiche is pure, and sounde. And if they put such confidence in this similitude, as that they will therby with∣out any testimonie of the worde of God, stay the further buylding, or correcting the faultes of the house of the Lorde (which by his manifest commaundement ought to be done with all spede) then besides that they be verie vncunning buylders, which can not mende the faults without ouerthrowe of al (especially when as the fault, is not in the foundation) they must remember, that as the mean, which is vsed to gather the children of God, is called a building, so it is called a planting. And ther∣fore as dead twigs, riotous or superfluous branches, or what soeuer hindereth the growth of the vine tree, may be cut of, without rooting vp the vine: so the vnprofitable things of the Church may be taken away without any ouerthrow of those things which are wel established. And seeing that Christ and Beliall can not agree, it is strange, that the pure doctrine of the one, and the corrupti∣ons of the other, should cleaue so fast together, that pure doctrine can not be with hir safetie, seuered from the corruptions, when as they are rather lyke vnto that parte of Daniels image, which was compounded of claye and iron, and therfore coulde not cleaue or sticke one with an other.

Io. Whitgifte.

They did not only propound it out of time, (after the Parliament was ended) but out of order also, that is in the maner of a libell, with false allegations and appli∣cations of the Scriptures, opprobrious speaches, and slaunders: not to reforme, but to deforme the Church, and to confound al. The rest in this part is Petitio principij, the petition of the principle, for you take that as confessed & true, which will not be graun∣ted vnto you, as shall more at large hereafter appeare.

The Epistle of T. C. Sect. 12.

It is further sayd, that the setters forward of this cause are contentious, and in mouing que∣stions giue occasion to the Papistes of staundering the religion, and to the weake, of offence. But if it be founde to be both true which is propounded, and a thing necessarie about whiche we con∣tende, then hath this accusation no ground to stand en. For peace is commended to vs, with these conditions, if it be possible, if it lye in vs. Now it is not possible; it lyeth not in vs to conceale the* 1.41 truth, we can doe nothing against it, but for it. It is a prophane saying, of a prophane man, that an vniust peace, is better than a iust warre. It is a diuine saying of an heathen man: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: It is good to contend for good things. The Papistes haue no matter of re∣ioycing, seyng they haue greater & sharper controuersies at home, and seing this tendeth both to the further opening of theyr shame, and thrustyng out of their remnants, whych yet remayne a∣mong vs. The weake may not be offended, consyderyng that (euen in the Church of God, and among those of the Churche) there hathe bene as greate varieties of iudgementes, as these are. For what weightier controuersies can there be, than whether wee shall ryse agayne or no,* 1.42 whether circumcision were necessarye to be obserued of those whych beleeued? And yet the fyrste was amongest the Churche of the Corinthes, the other was fyrst in Hierusalem and Antioche and after in the Churches of Galatia, and yet they the Churches, and that the true religion why∣che was there professed.

Io. Whitgifte.

It is very true, and sufficiently proued in that Answere to the Admonition, that the authours thereof bée contentidus, and giue occasion to the Papistes of staunde∣ring the religion professed, and to the weake of offence. For whosoeuer troubleth the peace of the Churche, or deuide themselues from the Churche for externall thin∣ges, they be contentious: but these men doe so, therefore they be contentious: the maior proposition is grounded vppon the woordes of Saincte Paule. 1. Corinth. 8. 9. and. 10. but especiallye vppon these woordes of the. 11. Chapter. If anye bee

contentious, we haue no suche custome, neyther the Churches of God. Whereas he pur∣posely speaketh of such, as be contentious for externall matters: wherevpon that is grounded that Bullinger saith: That those be contentious, which trouble and deuide the* 1.43 church for externall things. And that also, whiche Zuinglius in his book de baptismo, spea∣king of contentious Anabaptistes, writeth: They goe about innouations of their owne priuate authoritie in those Churches where the Gospell is truly taught, and that in externall* 1.44 things. And in his Ecclesiastes he calleth them authours of contentions, and troublers of the church, which striue about externall matters. And surely this is an euident token that* 1.45 the accusation is true, bicause they and their companions (for the mosre parte) make contention wheresoeuer they come, and especially in those places where the Gospell hath with most diligence bin taught, as experiēce sufficiently proueth. Furthermore the time and maner of publishing their pamphlets, argueth y^e same most euidently.

The truth and necessitie of those things for the which they contend, rest as yet in triall. Surely if they be matters necessarie to saluation, then is there some iust cause of breking the peace of the Church for them, but if they be matters of no such weight, then can you not excuse eyther your selfe, or them.

In déed the Papists haue no iust matter of reioycing, for they disagrée both in me, & also in far greater matters thā these be, euen in y^e chiefest points of their religion: but this is no sufficient excuse for vs, we may not disagrée in truth, bicause they disagrée in error. Neither ought the weak to be offended, bicause such cōtentions haue bin v∣sual in the Church, as I haue also shewed in myne Epistle dedicatorie to the Churche of England. But yet wo be vnto those by whome suche offences come.

T. C.

And it is to be remembred that these controuersies, for the most part, are not betwene many. For sundry of those things which are cōprehended in the answer to the Admonition, haue (as I am persuaded) few fauorers, of those especially, which are of any stayed, or soūder iudgement in y^e scrip∣tures, and haue sene, or red of the gouernment, and order of other Churches: so that in deed (the fa∣ther of that answere excepted) we haue this controuersie, oftentimes, rather with the Papistes, than with those whiche professe the Gospell, as we doe.

Io. Whitgifte.

Certainly I do not willingly defend any thing against the word of God, or of mine own priuate persuasion, but I haue either sufficient warrant of the worde of God, or some godly lerned & zelous authors iudgement for the same. If I haue done otherwise I trust I shal heare of it in this booke; but I am fully persuaded that all men of stayed and sound iudgement, ioyne with me in these matters, & such especially as haue had the beste experience of the order and gouernment of other reformed Churches: for proofe whereof, I referre you to the wisest, godlyest, and best learned among the cler∣gie in this lande.

T. C.

And where as last of all, it is sayde, that this precedeth of enuie, of singularitie, and of popula∣ritie, although these be no sufficient reasons agaynst the truth of the cause, whiche is neither enui∣ous, singular, nor popular, and although they be such, as might be seuerally, by greate likelyhodes, & probabilities refuted: yet bicause the knowledge of these things, pertaineth only to God, which is the searcher of the heart & raynes, and for auoyding of to much tediousnesse, we will reste in his iudge∣ment, tary for the day wherin the secretes of hearts shal be made manifest. And yet all men doe see, how vniustly we be accused of singularitie, * 1.46 which propound nothing that the Scriptures, doe not teache, the writers both olde and newe for the moste parte affirme, the examples of the Primitiue Churches, and of those which are at these dayes confirme.

Io. Whitgifte.

Whether if procéede of enuie or no, lette the manner bothe of their, and your wri∣tings declare. Popularitie you can not auoyde, séeing you séeke so greate an equali∣tie, committe so many thyngs to the voyces of the people, and in sundrye places so greately magnifye and extoll them, than the whyche thrée what can bée more po∣pular?* 1.47 It is Singularitie to deuyde youre selfe from that Churche, whyche bothe professe the woorde of God truely, and is not to bée touched in any poynte

of doctrine necessarie to saluation. It is true that a godly learned writer sayth: Cha∣ritie* 1.48 knittes together, and reconcileth: singularitie cutteth in peeces, and diuideth: it is the beginning and roote of all heresie, to hate & contemne the cōmunion of the church. And a little after, There be some contentious persons whom no church can please, always hauing some thing to blame in other, but nothing in themselues, which is a manifest signe of singu∣laritie. But bicause the mindes and affections of men, are certainly knowne only to God, the determinate iudgement hereof I also referre vnto him.

As for this bolde assertion, that you propeund nothing that the scriptures doe not teach. &c. howe true it is, must hereafter by examination appeare.

The Epist. of T. C. Sect. 13.

All these accusations as wel against the cause, as the fauourers therof, albeit they be many and diuers: yet are they no other, thā which haue bin long sithens in the Prophets, apostles, & our sauior Christs, & now of late in our times obiected against the truth, & the professors therof. And therefore as y^e sunne of the truth then appered, & brake through al those clouds, which rose against it, to stop the light of it: so no doubt this cause being of the same nature, will haue the same effect. And as all those sclanders could not bring the truth in disgrace, with those y^t loued it: so the children of y^e truth through these vntrue reports, wil neither leaue the loue of this cause, which they haue alredy cōcei∣ued, nor yet ceasse to enquire diligently, & to iudge indifferētly of those surmises which are put vp a∣agaynst it.

Io. Whitgifte.

These be but words of course, which men of any sect (though not truly) wil apply vnto thēselues, if they be otherwise delt with, than they can wel beare. The truth cer∣tainly can not be kept vnder by any meanes, and yet sometime error ouershadoweth the truth euen as the cloudes do the Sunn. My hope also is, that men will not be ca∣ried away with slaunderous reportes▪ (for if they shoulde, then musre you néedes pre∣uayle) but with sounde reasons, and the truth of the cause.

The Epistle of T. C. Sect. 14.

Moreouer, seing that we haue once ouercōmed al these lets, & climed ouer them, when they wer cast in our way, to hinder vs from cōming frō the grosse darknesse of Poperie, vnto y^e glorious light of the Gospel: there is no cause why now they shuld stay our course to further perfection, cōsidering that neither the stile is higher now, thā it was before (being the very selfe same obiections) & in all this time we ought so to haue grown in knowledge of the truth, that in stead of being then able to leape ouer a hedge, we should now haue our feete so prepared by the Gospell, that they shoulde be as the feete of a hynde, able to surmount euen a wall if neede were.

Io. Whitgifte.

There is but one truth, & that is certain: whē we haue obteined if, we must therin remain constant, without altering: whosoeuer shal ouerleap or ouerrun this wall, must of necessitie procure vnto himself great danger. and therfore according to the olde pro∣uerbe, Looke before thou leape.

We must grow in faith & knowledge, & always be growing & going forward, but it doth not therfore follow, y^t we must dayly inuent new opinions, or broach new dec∣trines, & alter in iudgement: we must grow in strength of faith, we must increace in practise and loue of vertue, we must studie to encrease our knowledge, that we may be the more confirmed in the truthe that we haue learned out of the worde of God. This is an euill collection, we must grow in the knowledge of the truth, therfore we must alwayes be altering and changing our religion.

The Epistle of T. C. Sect. vlt.

The summe of al is, that the cause may be looked vpon with a single eye, without al mist of par∣tialitie, may be heard with an indifferent eare, without the waxe of preiudice: the argumēts of both sides may be weighed, not with the changeable weights of custome, of time, of men, which notwith∣standing (Popish excepted) shal be shewed to be more for the cause than against it: but with the iust balances of the incorruptible & vnchangeable word of God. And I humbly beseech the Lord, to in∣crease in vs the spirit of knowledge, & iudgement, that we may discern things which differ one from an other, and that we may be lyncere, and without offence, vntill the day of Christe.

Io. Whitgifte.

This doe I in lyke maner desyre with all my heart, and to the latter ende of it, I

say Amen. The middest if you proue not, then shall you be blamed, for making such a bragge.

T. C. The Author to the Reader.

I Am humbly to craue at thy hand (gentle reader) that thou wouldest vouchesafe diligently and carefully to compare Maister Doctours answere, and my replie, bothe that thou mayst the bet∣ter vnderstād the truth of the cause, & that the vntempered speches of him (especially that whip∣peth* 1.49 other so sharply for them) which I haue in a maner altogether passed by, and his lose conclu∣sions, which I haue (to auoyd tediousnesse) not so fully pursued, may y^e better appere: which thing as I craue to be done through the whole booke, so chiefly I desire it may be done in the beginning, where the reader shall not be able so well to vnderstande what is sayd of me, vnlesse he haue M. D. booke before him. * 1.50 The cause of whiche diuersitie rose of that, that I fyrste purposed to set down his answer before my replie, as he did the Admonition, before his answer. But afterward considering that (his booke being alreadie in the handes of men) it woulde be double charges to buye it again: And especially weighing with my selfe that through the slownesse of the printe, for want of help, the repli〈1 line〉〈1 line〉 by that meanes should come forth later, than was conuement (for although he might commodiously bring in the Admonition, being short, yet the same coulde not be doone in his booke, swelling in that sorte which it dothe) I saye, these things considered, I chaunged my mynde, and haue therfore set downe the causes, whiche moued me so to doe, bicause I knowe, that thos〈1 line〉〈1 line〉, if any be, whiche haue determined to continue their foreiudged opinions againste the cause, whatsoeuer be alleaged, wil herevpon take occasion to surmize, that I haue lefte out his answere, to the ende that it might the lesse appeare, wherin I haue passed ouer any weyghte of his reasons: wheras, had it not bin for these causes, which I haue before alleadged, my earneste desire was, to haue set his answere before my replie: wherof I call the Lord to witnesse, whom I knowe to be a sharpe iudge, against those which shall abuse his holie name to any vntruth.

Io. Whitgifte.

You haue well prouided for the comparing of Master Doctors answer with your replie: & howsoeuer you protest, y^e your earnest desire was to set it down before your* 1.51 Replie, yet the sequele wil declare the contrarie: for it shal euidently appere that ther∣fore you haue omitted it, bicause you are loth they should be compared together, least your friuolous Replies, your childish collections, your wilful deprauing, your fraudu∣lent dismembring of my booke, should manifestly appeare. Full wel knew you, that your fautours (in whose hands especially your bookes are kept) would not take pains to compare them both together, except they had bin ioyned together, that they might haue done it with one labor. And suerly herein you haue delt verie vnhonestly with me, done me great iniurie, and not performed that towards me, that you before requi∣red of me in one of your pamphlets, and doe nowe againe require of me in the end of this booke. But wise and indifferent men will soone espie the causes, if it will please them to pervse this booke with some diligence.

My vntempered speaches if they be compared with your floutes & disdaynful phra∣ses, or with either of y^e Admonitiōs, wil séeme I am sure verie modest. And no doubt you would haue set down some examples of some of them, if they had bin such as you would make the reader beleeue. But in your booke he may sée the humblenesse of your spirite, and iudge whether that one qualitie be founde in you or no, which Zuinglius in* 1.52 his booke called Elenchus contra Anabap. and in his bookes de baptismo, & Ecclesiast. and Bul∣linger in his booke Aduersus Anabap. do say, is cōmon to the Anabaptists, that is, to reuile* 1.53 the ministers of the worde, and much more bitterly to inuey against them (if they withstand their errors) than against the Papists. Truly if you should haue written against the dog∣geddest Papist, or the pestilentest heretike that euer was, you could not haue inuen∣ted, howe in more spitefull maner to deface him: but how truly, it resteth in y^e tryall.

Touching lose conclusions, it is vnlike that you haue omitted any, seing y^t you haue famed those to be which are not. Wherein your false dealing plainly appereth, & shal b〈1 line〉〈1 line〉 made manifest. Your excuses for omitting my booke in your replie be mere ex∣cuses: for why should you run in suspition of corrupt dealing for sauing. x〈1 line〉〈1 line〉. d. in an o∣ther mans purse? as for the volume of your booke it would not haue ben much bigger, if you had spared your superfluous digressions, cut off your vain words, & kept in your scornful and opprobrious speaches. What I think of your protestatiō, I haue told you before.

Notes

• * 1.1

  The othe which the fel∣lowes of Tri. Col. in Cam∣bridge do take at their 〈◊〉〈◊〉.
• * 1.2

  2. Admo▪ fo. 35
• * 1.3

  The pretence of restoring the right go∣uernment, but a cloake for farther mis∣chiefe.
• * 1.4

  Where vnto their opinions tend.
• * 1.5

  The admo∣nitors agree not in their go uernment.
• * 1.6

  What ecclest∣asticali func∣tions the 〈◊〉〈◊〉 Magistrate may not take vpon him▪
• * 1.7

  The rule of T. C. retur∣ned against himselfe.
• * 1.8

  Apoc. 2.
• * 1.9

  Hebr. 6
• * 1.10

  T. C. maketh greater accopt〈1 line〉〈1 line〉. of the gouern∣met than of the Gospell it selfe▪ for he 〈◊〉〈◊〉 the state of this Churche, to 〈1 line〉〈1 line〉he wand〈1 line〉〈1 line〉ing in the wildern〈1 line〉〈1 line〉.
• * 1.11

  That is, they suffred manifest Idolatrie: wher〈1 line〉〈1 line〉 with you can by n〈1 line〉〈1 line〉 means 〈◊〉〈◊〉 thi〈1 line〉〈1 line〉 Chur〈1 line〉〈1 line〉he of Englande, and therefore your application 〈◊〉〈◊〉 vnfie.
• * 1.12

  T. C. ioyneth with the Pa∣pistes concer∣ning the au∣thoritie of the ciuil Magi∣strate in eccle∣siastical mat∣t〈1 line〉〈1 line〉rs.
• * 1.13

  Sect. 3.
• * 1.14

  Fo. 144. sect. 2.
• * 1.15

  Fol. 154. sect. 1. 2. 3.
• * 1.16

  8. Chap.
• * 1.17

  This is a mani∣fest vntruth, as shall appeare.
• * 1.18

  The feast of Tabernacles was not so lōg omitted.
• * 1.19

  The true in∣terpretation of the place alleadged out of the 8. of Nehemias.
• * 1.20

  Pellican in 8. Nebe.
• * 1.21

  Lyra in 8. Nebe.
• * 1.22

  2. Reg. 23.
• * 1.23

  2. Chro. 30. 26.
• * 1.24

  1. Esra. cap. 3. vers. 4.
• * 1.25

  1. Cor. I.
• * 1.26

  Iosias is here alleadged for E∣zechias
• (1) 1.27

  This place is not right inter∣preted.
• * 1.28

  2. Chro.
• * 1.29

  29. Chap.
• * 1.30

  2. Chro.
• (2) 1.31

  A manifest flatterie, and the scripture abused to coloure it.
• * 1.32

  30. Chap.
• * 1.33

  God vseth not the simple on∣ly, or alwayes to set foorthe his truth.
• * 1.34

  Gual. in. 1. Cor. I. hom. 7.
• * 1.35

  Esay. 49.
• * 1.36

  Bull. in. 1. Co. I.
• * 1.37

  Pel. in. 2. Chr. 29.
• * 1.38

  2. Chro. 29. 34▪
• * 1.39

  2. Chro. 30. 15.
• * 1.40

  This is glori∣ous talke buil∣ded vpon a false ground.
• * 1.41

  Rom. 1〈1 line〉〈1 line〉▪ 〈1 line〉〈1 line〉. Cor. 10.
• * 1.42

  These were of∣fences, but woe to the authors.
• * 1.43

  Bulling.
• * 1.44

  Zuinglius de baptis.
• * 1.45

  Zuingl in ecclesiast.
• * 1.46

  Notable vn∣truths, as wil fal out in triall.
• * 1.47

  Singularitie, and the pro∣perties therof.
• * 1.48

  Musc. in. 〈◊〉〈◊〉 Mat.
• * 1.49

  〈◊〉〈◊〉 desireth 〈1 line〉〈1 line〉hat 〈1 line〉〈1 line〉hich ▪ as much as lieth in him) he hath sought to 〈1 line〉〈1 line〉inder.
• * 1.50

  Vaine 〈1 line〉〈1 line〉nd vn s〈1 line〉〈1 line〉fficient ex〈1 line〉〈1 line〉u se〈1 line〉〈1 line〉 why he ha〈1 line〉〈1 line〉h not 〈1 line〉〈1 line〉et down the answer to the Ad〈1 line〉〈1 line〉oni∣tion.
• * 1.51

  The true ca〈1 line〉〈1 line〉 ses why T. C. sette not downe the an∣swere.
• * 1.52

  Zuinglius.
• * 1.53

  Bullinger.