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 his louyng Nurse, the Christian Churche of England, Io. VVhitgifte a membre and minister of the same, vvisheth peace in Christe, and con∣tinuance of his glorious Gospel, euen to the worldes ende.

THere bee dyuers things, and especially fiue, that when I fyrste tooke this laboure in hande, had al∣moste vtterly dissuaded mee from the same.

Fyrste bycause I doe with all my hearte hate contention and stryfe, and especially in matters of Religion, among suche as professe the selfe same Gospell.

Secondly, for that I feared greatly least some sclaunder myghte tedounde to the Gospell by this open contention, seing that God is not the author of contention or confusion, but of peace.* 1.1

Thirdly, I doubted whether this kinde of dealing by writing might minister matter to the common aduersaries of the Gospel, to reioyce and glorie, and to flatter themselues the more in their dam∣nable errours.

Fourthly, I greately suspected the slaunderous reportes of the backbiter, and of the vnlearned tongue: the one, bicause he loueth to speake euill, and heare euill of all those that be not in all pointes in∣clinable to his fansie, whereof I haue greate experience, being my selfe most vniustly sclaundered by that viperous kind of men: the o∣ther, bicause they be not able to iudge of controuersies according to learning and knowledge, and therefore are ruled by affection, and carried headlong with blind zeale, into diuers sinister iudgements, and erroneous opinions.

Lastly, bycause I know sundry (in all respects) worthy men, much more able to deale in such matters than I am.

But when I considered my duty towards God, to his Church, and to our most gracious Lady and soueraigne Elizabeth hir Maiestie (by whose ministerie God hath giuen his Gospell free passage vnto vs) the first stop and hindrance was answered. For I thought that, that dutie ought not to be omitted for any such cause, seeing God and not man, shall be my iudge: and also that not he which defendeth the truth, and confu〈1 line〉〈1 line〉eth errours, but he that impugneth the truth, and spreddeth sects, is the authoure of contention.

Likewise when I remembred that it was no newe thing to haue contentions, sects, and schismes in the Church of Christ, (especially whē it enioyeth externall peace) and that we had manifest examples there of from tyme to tyme, (fyrste in Peter, and Paule ad Gal. 2. Paule and Barnabas, Acto. 15. then in the Churche of the Corinthi∣ans. 1. Cor. 1. &. 3. Afterwardes betwixte the orientall Churche and occidentall Churche, touching Easter and suche like matters: Betwixte the Bishops of Aphrica and the Byshoppes of Italie for rebaptising of Heretikes: and sundry tymes, yea vsually in the

externall peace of the Churche, as may be more at large seene in Eusebius lib. 4. eccl. histo. cap. 6. & libr. 5. cap. 24. 25. 26. & li. 8. &c. Like∣wise in Ruffinus lib. 1. ca. 1. In Zozom. lib. 6. cap. 4. In Basilius Magnus ep. 61. ad fratres & episcopos in occidente, & ep. 69. & in sundry other aun∣cient and learned histories and writers. For the second point I was satisfyed: For I thought, that, that coulde be no slaunder to thys Churche, which by the malice of Sathan hath ben practised in all Churches euen since the ascention of Christe.

Thirdly, when I perceiued that these men against whom I now write, did agree with the aduersaries in defacing the state of Re∣ligion, the order of Common prayers, the Ministerie, the Sacra∣mentes, the kinde of Gouernment, &c. vsed and allowed in this Re∣alme of Englande, and that in as opprobrious and spitefull maner as the aduersaries doo: lykewise that they seeke to ouerthrowe the selfe same pillers of this Church with the aduersaries (although not by the selfe same meanes) I thoughte that the confutation and ouerthrowe of the one, should be the confutation and ouerthrow of the other, and therfore the aduersaries to haue small cause in deede of reioycing.

Agaynst backbyters, slaunderers, and vnlearned toungs, I shall by Gods grace, arme my self with pacience, for their talke is no suf∣ficient cause for a man to abstaine from doing his dutie.

To conclude, I (although the vnworthyest and vnmeetest of a great number) was bold to take vpon me this enterprise, partely to shewe that the booke called the Admonition, is not such, but that it may easily be answered, and especially to satisfie myne owne con∣seience: for I considered that if no man had taken vpon him the enuie of the cōmon sort, in with standing the enterprises and proceedings of the Anabaptistes when they began in Germanie, Anabaptisme had ouerrunne those Churches, and vtterly destroyed them.

These were the reasons that satisfied the former obiections, and especially moued me to take vpon me this labour, wherwith if I can also satisfie others, I haue my desire: if not, yet haue I done my duetie, and satisfied myne owne conscience. And forasmuche as the matter toucheth the state of the whole Churche of Englande, I thought it moste meete to dedicate this my booke, rather vnto the same generally, than to any one particular member thereof: prote∣sting that if I haue affirmed any thing therein, that by learnyng & good reasons may be proued erroneous, I will reforme the same, for I wholly submitte it to the rule of Gods worde, and the iudge∣ment of those that be learned, discrete and wyse. The Lorde blesse thee (O deare spouse of Christe) with the continuance of his Gos∣pell, of the Queenes Maiestie, and of godlie peace and quiet∣nesse. Amen.

An answere to the whole Epistle to the Church.

T. C.

WHat causes either pulled you forwarde, or thruste you backwarde, to write, or not to write, and how in this dispute with your selfe, in the end you were resolued to write in this sorte, I leaue it vnto the iudgement of the Lorde, who only knoweth the secrets of the hart, and wil in his good time vnseale them. But if there be any place of coniecture, the hatred of cōtention, which you set downe, as the first and principal cause, that beate you backe from writing, might wel haue bin put, as the last and least, or rather none at all. For if peace had bin so precious vnto you (as you pretend) you woulde not haue brought so many hard wordes, bitter reproches, e〈1 line〉〈1 line〉mylike speaches (as it were sticks and coales) to double and treble the heate of contention: If the sharp∣nesse of the Admonition misliked you, and you thinke that they outreached in some vehemencie of words, how could you more effectually haue confuted that, than to haue in a quiet and 〈1 line〉〈1 line〉ide spirit set them in the way, which (in your opinion) had left it? Now in words condemning it, and appro∣uing it in your deedes, I will not say that you do not so muche mislike this sharpnesse, as you are* 1.2 sory, that you are preuented, and are not the first in it. But this I may well say vnto you, whiche he said: Quid verba audiam, cum facta videam? what should I heare words, whē I see the dedes? In the fourthe reason whereby you were discouraged to write, if by backbiters, and vnlearned tonges, viperous kind of men, not able to iudge of controuersies, caried away with affections and blind zeale, into diuers sinister iudgements, and erroneous▪ opinions, you meane al those that thinke not as you do in these matters, I answer for my selfe, and for as many as I knowe of them, that they are they, which first desire (so it be truly) to heare and speake all good of you. But if that bee not, through your perseuerance, in the maintenance of the corruptions of this Church (which you should help to purge) then the same are they, that desire, that both the euill whiche you haue done, and that which you haue yet in your hart to do, may be knowne, to the lesse discredite of the truthe and sinceritie, which you, with such might and maine, do striue against.

Touching our (a) 1.3 vnlearned tonges we had rather a great deale, they were vnlearned, than they should be as theirs, * which haue taught their tonges to speake falsly. And how vnlearned soeuer* 1.4 you would make the world beleeue that we, and our tongs be, I hope (through the goodnesse of God) they shall be learned ynough, to defend the truth, against all the learning that you shall be able to assault it with. If those be (b) 1.5 the generation of Christe, whiche you cal viperouse kinde of men,* 1.6 knowe you that you haue not opened your mouth against earth, but you haue set it agaynst hea∣uen, and for all indifferent iudgement, it will easily perceiue, that you are as farre from the spi∣rit of * John Baptist, as you are neere to his manner of speach, which you vse. whither it be affec∣tion,* 1.7 or blind zeale, that we follow, and are driuen by, it will then appeare, when the reasons of both sides, being laid out, shal be wayed indifferently. Wheras you say, that your dutie towards God, & the Queene hir Maiesty, moued you to take this labour in hād, it will fall out, vpon the discourse, that as you haue not serued the Lord God in this enterprise and work of yours, so haue you done nothing lesse than any godly dutie which you owe vnto hir Maiestie, so that the best that can be thought of you herein, is, that where in an euill matter, you could yeld no dutie, yet now you haue done that, which you thoughte a duetie, which iudgement, we will so long keepe of you, vntil you shall by oppugmng of a knowne truth, declare the contrary, which we hope will not be. What truth it is, that we impugne, and you defēd, let it in the name of God appeare, by our seueral proofs and answers of both sides. And as for the slanderous surmises, wherby in your third and last con∣sideration, you set the Papists of the one side of vs, and the Anabaptists of the other, and vs in the middest, reaching out our hands (as it were) to them both: first, it ought not to be straunge vnto vs, myserable sinners, seeing that the Lord hunselfe, without all sinne, was placed in the middest of two greeuous malefactours, as though he had bin worse than they both. Then for answer of these slanderous speaches, I will referre the Reader to those places, where these generall charges are giuen out in more particular manner.

Io. Whitgifte.

It is well that you are content to rest in his iudgement, vntill the time come: for so indéed ought we to do: as the Apostle admonisheth. 1. Cor. 4. Nolite ante tempus quic∣quam* 1.8 iudicare: Iudge not before the time, vntill the Lord come. &c.

Your coniecture is a méere coniecture in déede, for vndoubtedly these so many harde words of mine, bitter reproches. &c. would not haue bin kept so secret of you, if you coulde haue had them foorthcomming. But be it so, as you will néedes haue it, yet haue I not in like bitternesse of speach spoken against them, as Zuinglius, Bucer, Caluine, Bul∣linger, Gualter. &c. haue done against the like troublers of the Church: who had not∣withstanding all these pretences and clokes, to shadow their contentions with, which either you, or the Authours of the Admonition do alleadge: for they pretende the Glory of God, the Puritie of Religion, the safetie of the Church, as Master Bucer witnesseth in his Coment▪ vpon the Ephe. Cap. 4. Master Caluine in his booke aduersus Anabap.

Gastius in his booke de exordio & erroribus catabaptist. Zuinglius in his booke called Ec∣clesi. And Bullinger in his booke aduersus Anabaptist: as I haue by setting downe their very wordes more at large declared in the second edition of my answere to the Ad∣monition. But graunt, that for the loue of peace, and hatred of contention, and ear∣nest zeale that I beare to this Church of Christ in England, and dutifull affection to my souerayne, I haue sometimes passed the bounds of modestie (wherein I wil ney∣ther accuse, nor excuse my selfe) yet are my speaches in bitternesse farre inferiour to those opprobries, slanders, and disdainefull words vttered either in the first or se∣cond Admonition, or in your Replie. And where haue you learned to espie a mote in another mans eye, and not to sée the beame that is in your owne? or what poynte of Rhetoricke do you call it, to charge me in the beginning of your booke with that, that you yourselfe most outrageously fall into sundry times, almost in euery leafe? or how vnwise are you to giue vnto me that councell, which you yourselfe in no respect obserue? But of both our modesties, and manners of writing, we must be contente that other men iudge which shall reade our bookes: and therefore it is but in vaine ei∣ther for you to accuse, or me to excuse. God graunt vs both the spirit of modestie and humilitie.

In my fourth reason, by backbiters, I meane all such as are ready to heare e∣uill, and speake euill of all men that be not of their iudgement, and such as cease not continually to depraue those especially that be of any countenance and calling, the which vice doth aboundantly reigne (I will not say in all) but in a great sort of your sect, and those learned also. I could name some which go from place to place for that purpose especially, although vnder other pretences: and in this qualitie they agrée with the Anabaptists: as may appeare more plainly in the notes of the Anabaptists qualities, conteined in the seconde edition of my answere to the Admonition, to the which for breuities sake I referre you.

By vnlerned tongues, I meane such of the common people as you haue delu∣ded, who in déede are caried away by a blinde and preposterous zeale, and therefore the rather to be excused. I know there be some (both of the learned & vnlearned sorte) among you, that haue milder spirites than the rest, such I do not blante in this point, I would other would follow their modestie.

As for the good that you and other woulde so gladly speake of me, it euill appeareth in this booke, where you do but deuise how possibly you may deface me: in déede bothe you, and some others (if you considered your duties towardes mée, and my dealings towardes you, whilest you kepte your selues within your bondes) haue small occa∣sion to whisper of me in corners as you do, or otherwise to deale so vnchristianly with me. The euill that you know by me, vtter it and spare not, I desire no silence, so that it be done where I may come to the answering of it. And surely he that shall reade this your booke, cannot but conceiue, that if you knew any euill thing by me, it would not be concealed. But to all reproches I will answere, as they come in order, and proclayme defyance againste you, for any thing that you can iustly charge me with.

I intend not to mainteine any corruptions of this Church, I will séeke for the re∣dresse thereof as earnestly as you shall, and more orderly, and therefore I trust more effectually. But I neither can, nor may suffer that which is lawfully, and by due or∣der established, vnlawfully and out of order by you to be defaced. This your pretence of clensing the Church from corruptions, is but the accustomed excuse of the Noua∣tians, Donatists, and Anabaptistes, as you know welynough: and therefore before you condemne me to be a defender of the corruptions of this Church, you must first proue them to be corruptions: and when you haue so done, you must also declare them to be such corruptions, as deserue this stirre and hurly burly for them: for there were great corruptions in the Church of the Corinthes, and yet the Apostle greatly misliked such as stirred vp contentions for the same: so hath there bin always imperfections in the Church, especially in externall things: and yet such as therfore did breake the peace of it, were always counted as contentious, and condeinned as schismatiques: looke the

writers before of me mentioned in their bookes against the Anabaptists.

As I saide before, so I say againe, let the euill which I haue done, and that which you say I haue yet in my hart to do (wherein you take vpon you the office of God) be pro∣claimed at the standard in Cheape, or elsewhere (so it be done publiquely that I may answere it, and not in corners as it hath bin) and if I faile in my purgation, let me sustaine the paine due for the same. I aske no fauoure, I feare no accuser, I refuse no indifferent iudge. And if you haue any thing to say against me, do it orderly, do it law∣fully, not in corners, not in libels. This I speake not to iustify my selfe before God (for in that respect I know more imperfections in my selfe than I do in any other, bycause I know my selfe better than I know any man else) but before man, in doing my duety, in obseruing lawes, in walking in my vocation. &c.

I do not accuse you all, for lacke of learning, neither can you, or any man else ga∣ther any such thing of my words: God graunt you may vse your learning to better purpose, than to the disturbing of the Church, and stirring vp of contentions, where the Gospell is truly preached. This is but a slender collection to say that therefore I accuse you all of vnlearnednesse, bycause I say that I greatly suspected the slande∣rous reports of backbiters, and of the vnlearned tongue. Surely there be both learned and vnlearned tongues among you too muche giuen to backbiting, and slandering, as it is well knowne: and yet I accuse not all. Let them which finde this imperfection in them selues, in the name of God amende it, for it is a foule faulte.

In that they like vipers with slaunderous reports, sting men priuately, they be not the generation of Christ, but of Christes aduersary, howsoeuer otherwise they séeme to be godly and zelous: For Christ doth will them to loue their enimies, to pray* 1.9 for them that curse them. &c. so farre woulde he haue them from backbiting and slandering of their brethren, and of such as professe the name of Christe with them. He that speaketh against slanderous tonges, doth not open his mouth against Hea∣uen, but against that vice which is earthly, yea hellish: neither must you thinke that your Church is so pure, but that it hath in it a number such as well deserue this re∣prehension. And therefore these great speaches of yours mighte well haue bin for∣borne, your learning and reasons which you so oft boast of, must be left to the iudge∣ment of others.

What duty I haue performed towards God and hir Maiestie, lieth not in your po∣wer to iudge: I am fully perswaded, that I haue done that which my duty towardes them both requireth of me, and vrgeth me vnto in this behalfe: and I doubt not, but that therein I haue done good seruice to them both. Your iudgement of me I do not greatly regard, so long as you are affected as you are. I will die rather than impugne a knowne truth, neither will I cease from defending of that which I am fully per∣swaded to be a truth.

In my third and last consideration, all is true that I said, neither can you denie it. Most true it is that in defacing this present state of Religion, that is, the order of common prayers, the ministerie, the Sacramentes, the kynde of gouernment, you ioyne with the Papistes, although you vse in some poyntes contrarie reasons: and in disquieting the Churche for externall things, you ioyne with the Anabaptistes. And in opprobrious speaches and tauntes you are inferioure to neyther of them bothe. And yet I do not say that you be either Papistes or Anabaptistes. Proue that I here∣in speake vntruly of you, and I will willingly make you amends.

A briefe Examination of the reasons vsed in the Booke, called an Admonition to the Parliament.

Io. Whitgifte.

FIrst, in that booke the scripture is most vntollerably abu∣sed, and vnlearnedly applyed, quoted only in their margent to delude both such, as for lacke of learning cānot, and such as either for slothfulnesse or some preiudicate opinion, will not examine the same: as I haue particularly declared in my answer following.

T. C. An ansvver to that vvhich is called a briefe examination of the reasons vsed in the Admonition to the Parliament.

IF the scriptures had bin applyed to the maintenance of the abhomination of the Masse, and some* 1.10 other of the grosest of antichristianitie, you could haue sayd no more, nor vsed vehementer speache than this, that they are most vntollerably abused, and vnlearnedly applyed. And then where is charitie, which couereth the multitude of faultes, especially in brethren, when you do not only not* 1.11 couer them, but also take away their garmentes whereby they are couered. I will not denie, but that there be some few places quoted, which might haue bin spared, but there are a great number, whiche (M. Doctor) tosseth and throweth away so lightly, which he shall perceiue to sit nearer him than he is, or at the least seemeth to be aware of. And to bring to passe that the quotations in the margent mighte appeare to the reader more absurd, M Doctor hathe besides the * 1.12 aduantage which he taketh of the faults of the Printer, vsed two vnlawfull practises especially. Wherof the one is, that whereas the Admonition doth quote the scripture, not only to proue the matters which it handleth▪ but sometimes also to note the place from whence the phrase of speach is taken, M. Doctor dothe go about to make his reader beleeue, that those places whiche bee alleadged for proofe of the * 1.13 phrase, are quoted for proofe of the matter. The other practise is, that where the Ad∣monition for the shortnesse which it promiseth, and was necessarie in that case, could not applie the places, M. Doctor presuming too muche of the ignorance of his reader, thought he mighte make him beleeue, that any thing else was meant by those places, than that whiche they meant in deede, and for which they were alleadged. And where you say the quotations are only to delude such. &c. I see you hold it no fault in your selfe, which you condemne so precisely in others, that is, to iudge before the time, to sit in the conscience, to affirme definitely of their thoughts, contrary to their owne protestation. But seeing you lift vp our imperfections so high▪ and set them as it were vpon a stage for all men to be looked of, to the discredite of the truth which we do mainteyne, you shal not thinke much if your pouertie be pointed vnto, in those things wherein you would carrie so great counte∣nance of store.

Io. Whitgifte.

The abusing of the scriptures, and the vniust applying of them, is to be maintei∣ned* 1.14 neither in Papist, nor other: and least of all in such as séeming to giue most au∣thoritie vnto them, do by that meanes giue occasion to the aduersarie to contemne them. What iust occasion might the Papists haue of triumphing, if they should vn∣derstand that we as licenciously wring and wrest the scriptures to serue our turne, as they do to serue theirs? And truly as well may they applie the scriptures that they vse in the defense of their Transubstantiation, Purgatory, Merites, Images. &c. as the au∣thours of the Admonition can do to proue those things, for the which they do often∣times alleadge them. And therefore I thinke that my speach in that pointe againste them cannot be too sharp.

Charitie doth not so couer open and manifest sinnes, that it suffereth them to be vn∣reprehended, but it remitteth priuate offences, it doth not publish secret sinnes at the first: neither doth it disclose all things that it knoweth to the defamation of a brother, when he may be otherwise reformed. But this fault of theirs in abusing the scrip∣tu〈1 line〉〈1 line〉s is publike, printed in bookes, in euery mans hand: vsed to discredite and deface this Church of England: which no true member of the same ought to suffer. Wher∣fore in detecting this vntrue dealing, I haue not broken any rule of Charitie, but done my bounden duty.

If there be so many of their quotatiōs tossed and throwen away by me. &c. I trust you will let me vnderstand of them as occasion is offered: which surely you haue done in very few places, and in those wherein you haue done it, you haue done it very slen∣derly & loosely, as will appeare. I take very litle or no aduantage at al of the Printer, but salue that as muche as I can: and where as you saye that where the Admonition quoteth the scripture, not only to proue the matter, but to note the place from whence the phrase of speach is taken. &c. that is a very féeble excuse, and far fetched: for to what purpose shoulde they so do? or why do you not by some examples declare vnto vs, that they haue so done? this is but a shifte, and argueth that you are not purposed to acknow∣ledge any fault, be it neuer so manifest. And therefore little hope there is of any a∣mendment. And whereas you also say that the Admonition for the shortnesse which it pro∣miseth. &c. to that I answere as before, and I adde that it was very vncircumspectly done of them, to quote places whiche coulde not be applied to that purpose for the which they were quoted. In suche matters men ought to haue such regard vnto the time, that they abuse not the worde of God. But I haue (as you say) otherwise applyed their quotations, than they meant indeede. I thinke you will let me heare of it, when you come to those places, and then shall I shape you an answere.

To what purpose should the margent of their booke be pestred with such vnapte quotations, but only to delude the reader, and to make him beléeue that all things there conteined be grounded of the expresse word of God? where things be open and manifest, there a man may iudge, though he sit not in the conscience of him of whom he iudgeth. As for Protestations they be nowe so vsuall and common in euery mat∣ter, and the sequele so many times contrarie to the same, that it is hard for a man to giue credite at all times to all persons protesting: there is experience of it, & I coulde alleadge examples, if I were disposed.

Set out my pouertie as much as you can, and spare it not: but take héede least in so doing you shewe yourselfe poore indéede, and that in those things especially wherein you séeme most to complaine of my pouertie.

A briefe examination. &c.

Secondly their proofes consist especially of these arguments. The* 1.15 firste is ab eo quod est secundum quid, ad id quod simpliciter est, as such and such things were not in the Apostles time, Ergo, they ought not to be nowe. Which kind of argument is very deceitfull, and the mo∣ther and welspring of many both old and new schismes: of old, as of them that called themselues Apostolicos, and of the Aërians: of new, as of the Anabaptists, who cōsidering neither the diuersitie of times concerning the externall ecclesiasticall policie, nor the true libertie of the Christian religion in externe rites and ceremonies, in matters neither commaunded, nor forbidden in Gods Law, nor the authori∣tie of Christian magistrates in the Christian congregation, concer∣ning the same, haue boldly enterprised to stirre vp many and heinous errours: For if these reasons should take place: the Apostles vsed it not, Ergo it is not lawfull for vs to vse it: or this either: they did it, Ergo we must needes do it: then no Christians may haue any place to abide in, they may haue no Christian Princes: no ministration of sacraments in Churches and such like: for the Apostles had no place to abide in, they had no Christiā Princes to gouerne them, no Chur∣ches to minister sacraments in. &c. Likewise we must haue al things* 1.16 common: we must depart with all our possessions when we be con∣uerted* 1.17 to the Gospel: baptise abroade in the fields: minister the com∣muniō* 1.18 in priuate houses only: be always vnder the crosse and vnder* 1.19

Tyrants, and such like: For the Apostles had al things common, de∣parted from their possessions, baptised abroade in fields, ministred the communion in priuate houses, were always vnder persecutors and Tyrants. &c.

Io. Whitgifte.

To this kind of argument and that which is here spoken. T. C. maketh no answer at all in this place, what he doth hereafter we shall vnderstand when we come to it.

Abriefe examination. &c.

Another kind of argument is muche like vnto this, and is taken* 1.20 ab authoritate negatiuè, which in matters of saluation and damnation holdeth when we reason ab authoritate scripturae, from the authoritie of the scripture, but not else: For this argument (it is not commaun∣ded in the scripture to be done, nor there expressed Ergo it ought not to be done) is so farre out of the way and so erroneous, that it is not tollerable: for it taketh away the most part of all due circumstances, without the which either after one manner or other, the very insti∣tutiōs of Christ cannot be obserued: For how is it possible to receiue the holy communion, but either sitting, standing, kneeling, walking or lying: eyther at one time or other: in the morning or at night: be∣fore meate or after meate: clothed or naked: in this place or in that place. &c. and yet none of these circumstances are in Scripture com∣maunded, or by necessarie collection may thereof be gathered: the same is to be saide of the obseruation of times, of common prayers, and other cōuenient and necessary orders in the Church. If this ar∣gument were good, then all good lawes and ordinances made for the aduancing of true religion, and establishing of good orders, were to be abolished, which wer the very roote, and welspring of stubbor∣nesse, obstinacie, sedition, disobedience, and confusion.

T. C.

FOr the arguments themselues, they shall be seene what they be in their places, so shall also that be answered, which M. Doctor bringeth heere, for the confutation, being streight way after, and in sundry other places repeated in this booke, I will touch that which is not repeated, and that is, that M. Doctor maketh it a〈1 line〉〈1 line〉 (a) 1.21 indifferent thing for men and women to receiue the supper of the Lord, clothed or naked. This sauoreth strongly of the secte of the Adamites.

(b) 1.22 S. Paule which commendeth y^e preseruation of godlinesse & peace, vnto the ciuil magistrate, doth also commend vnto him the prouiding, that honesty be kept, and M. Doctor maketh it an in∣different thing, (c) 1.23 to come either naked or clothed vnto the Lords table: verely there is (d) 1.24 small ho∣nesty in this. And if the heathen which knew not God, did account it a filthy thing for a stage plai∣er, to come vpon the stage without a slop, how much more filthy is it for a Christian to come naked vnto the Lords table? and the contrarie thereof, is necessarilie collected of the scripture, notwith∣standing that M. Doctor saithe otherwise. (e) 1.25 They whiche haue hearde M. Doctor reade in the scholes can tell, that he being there amongst learned men, neuer vsed to reduce the contrarie argu∣ments of the aduersaries, to the places of the fallacions, and yet that was the fittest place for him t〈1 line〉〈1 line〉 haue shewed his knowledge in, bycause there they should haue bin best vnderstoode: now that hee professeth himselfe to be a Doctor of the people, which bycause they haue not learned these things, cannot vnderstand them, he dasheth out his Logicke: what may be probably gathered heereof, I leaue to euery mans consideration: this is certeine, that circumstances of place and persons, which he so oftē vrgeth, are not well obserued of him, when Logicke speaketh in the Church, and is mute in the scholes: when things are handled more learnedly amongst thepeople, and more popularly a∣mongst the learned. It is truly said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A good thing is euill, when it commeth out of season. But to obserue what Arte here is shewed, I would gladly know what place of the (f) 1.26 fallacions, either an argumēt Ab authoritate negatiue is, or of negatiues by comparison. Aristotle setting foorthe places, wherevnto all fallacions may be called, maketh no mētion of these, and if these wer fallacions, & wer such as he imagineth them, they shuld be referred

vnto the former place, Ab eo quod est secundum quid, ad id quod est simpliciter, for these reasons, the Scripture hath it not, therefore it ought not to be, or the minister was knowne by doctrine, therefore by doctrine onely, and not by apparell: If I say they be fallacions, they be referred vn∣to that place, and whether they be, or no, and also howe corruptly, and otherwise than is ment they be gathered, it shall afterwarde appeare. In the meane season in a small matter heere is a great faulte, not onely to muent newe places, but of one place to make three, and may aswell make a thousande.

Io. Whitgifte.

The arguments are lefte vnanswered, bicause in déede they can not be answered. Wherfore T. C. picketh other quarels, and héere beginneth his vayne of gybing and iesting. Who would haue made this adoe about clothed or naked, but such a one as is delighted in quareling? or who can gather, that by vsing this example, I would haue men to receyue the Communion naked, or once surmise that I thinke it lawful for them so to doe, and therfore to sauour strongly of the sect of the Adamites, but he that is disposed to péece out his replie with suche imagined toyes. I pray you where doe I make it an indifferent thing, to come either clothed or naked vnto the Lordes table? Set downe my wordes: but if I say no suche thing, if I haue not so muche as once named this worde indifferent in that place: then surely haue you dealte with me, not onely not indifferently, but very dishonestly, in laying this thing to my charge. The example is apte, and proueth that thing manifestly that I alleage it for: that is, that the moste parte of the due circumstances (without the which the very institutions of Christ in his Sacraments can not be obserued, be not commaunded particularly, nor ex∣pressed in the Scriptures, but lefte to the Churche to determine. I doe not say, that it is an indifferente thyng, I knowe it dothe necessarily appertayne to comelynesse: but I denie it to be particularly expressed in the Scriptures: and therefore I say, that althoughe all thinges necessary to saluation be in the Scriptures manyfestly conteyned, yet all thinges necessary to order and comelynesse are not there expres∣sed, muche lesse suche thinges as according to tyme, place, and persons may be al∣tered. If this doctrine be not true, why doe you not ouerthrowe the other examples also? why can you finde no other faultes in this argument? If this example so trou∣ble you, I will tell you playnely from whome I had it, euen from that famous Martyr, and notable learned man, D. Ridley, sometime Bishop of London, who vsed the same example to the same purpose, in his conference by writing with M. Hoper, exhibited vp to the Councell in the time of king Edwarde the sixte, the true Copie wherof I haue. Surely he was no Adamite, but a man of singular iudge∣ment and learning.

Touching my reading in the Schooles (whiche you héere opprobriously obiect vn∣to me) thoughe I knowe that the Uniuersitie had a farre better opinion of me, than I deserued, and that there were a great many whiche were in all respectes bet∣ter able to doe that office, than my selfe, yet I truste I did my duetie, and satisfied them. What logike I vttered in my Lectures, and howe I read, I referre to their iudgementes: who surely if they suffred me so long to continue in that place, aug∣mented the stipende for my sake, and were so desirous to haue me still to remayne in that function (reading so vnlearnedly, as you woulde make the worlde beléeue I dyd) may be thoughte either to be without iudgement them selues, or else to haue bin very carelesse for that exercise. Well, I will not speake that whiche I mighte iustly speake by this prouocation of yours: For I counte this either an heathenishe, or a chyldishe kinde of confuting, to fall from the matter, to the deprauing of the per∣son. God graunt that we bothe may so knowe our giftes, and our selues, that we may acknowledge them to be his, and employ them to the edifying of the Churche, not to the disgracing one of another. Scientia inflat. &c.

I did knowe that this my booke should come into the handes bothe of the learned and vnlearned: and therfore (as néere as I could) I did frame my selfe to serue them

bothe. And bicause all, or the moste parte of your proofes, consiste of these or the lyke kinde of arguments, I thought it conuenient, to set downe a note of them before my booke, and that for the learned sake, wherof I do not repent me, neither do I thinke that it commeth out of place.

But to obserue what arte heere is shewed, you would gladly knowe (you say) what place of the fallacions either an argument ab authoritate negatiue is, or of negatiues by comparison. &c. I maruell that you will so openly dally: I intitle this treatise, A briefe exami∣nation of the reasons vsed in the booke. &c. And afterwards I call them argumentes, I doo not call them fallacions, (whiche notwithstanding I mighte haue done in some respecte) but seeing you cauill about words, tell me where I call either an argument ab authoritate negatiuè, or of negatiues by comparison, fallacions? Doo you not blushe to trifle on this sorte, and to séeke occasion of cauilling in so small matters? I am sure that you are not so ignorante in Logike, but that you knowe there be many false argumentes, whiche be not amongest the falla∣cions. What saye you to an argument à specie negatiuè, and suche lyke? What say you to an argument ex solis negatiuis, or ex solis particularibus? or to that that other∣wise dothe offende in any moode or figure? or to be shorte, to suche as be in any place of Logike negatiue or affirmatiue, when the nature of the place will not beare it? For you knowe that in some places only negatiue reasons hold, in some other places only affirmatiue.

Concerning an argument ab authoritate negatiuè, that it is no good argumente* 1.27 all Logicians confesse, neither is he to be thoughte to haue any skill in Logike at all, that will denie it. Onely the authoritie of the Scripture is to be excepted in matters pertayning to saluation, or damnation, bicause therein it is perfecte and ab∣solute: as I haue declared in my answere to the Admonition.

Touching the argument of négatiues by comparison, which you thinke to* 1.28 be so straunge, it is moste vsuall in the Scriptures, and moste consonant to reason. when God sayde vnto Samuell. 1. Reg. 8. They haue not refused thee, but me: He ment not absolutely, that they had not reiected Samuell, but by that one negatiue by comparison, he vnderstandeth two affirmatiues: that is, that they had reiected Sa∣muell, and not him alone, but chiefly they had reiected God. But of this kinde of ar∣gument, looke the. 2. booke, and 12. chapter of worthy Cranmer Archbishop of Can∣terburie, which he writeth of the Sacrament: where he answering the obiections of the Papistes out of Chrysostome, touching transubstantiation, handleth this argu∣ment at large, and setteth it out by many examples, to the whiche place I referre the Reader, and you too, that you may sée your lacke of discretion, in finding faulte where none is. Those be but slender answeres to these arguments, except you quit your selfe better in the rest of your Replie, it had bin mnche safer for your cause to haue still kept silence.

Io. Whitgifte.

A briefe examination &c.

The thirde kynde of argument is called petitio principij. whych is* 1.29 when a man frameth vnto him selfe principles of his owne deuise, grounded neither vpon authoritie, neither yet vpon substantial rea∣son, and then vpon the same will conclude his purpose: whiche is vitiosissimum genus argumentandi, a very erroneous kynde of reasoning, as these men do in vsing these two false principles: the one, when they say that to be inuented by an Antichristian Pope, which was not so in∣uented: the other, when they say that nothing may be vsed in the Church of Christ, which was inuented by the Pope, or vsed in the Popes Churche: which can not be true, as in sundrie places of the booke I haue declared. The selfe same reasons moued the Aërians to

forsake the order of the Church, and to commaunde their disciples to do the contrarie of that that the Churche did. We borrowe good lawes of the Gentiles: and we vse the Churches, Belles, Pulpits, and many other things vsed of Papistes. &c.

The fourth kinde of reason is, of negatiues by comparison: as thys,* 1.30 Priestes and Ministers are to be knowne by their doctrine, not by their apparell: Ergo, they ought not to haue distinct apparell from other men. This argument followeth not, for negatiues by compa∣rison are not simply to be vnderstanded, but by the way of compari∣son: And therfore of the former sentence thus we may conclude, that the apparell is not to be esteemed as a note of difference in com∣parison to learning and doctrine, and yet a note. As when Paule sayth, that Christ sent him not to baptise, but to preache the Gospel, 1. Cor. 1. And God by his Prophet, I will haue mercy, and not sa∣crifice. Ose. 6. and Mat. 9.

The fifte is ab eo quod est non causam, vt causam ponere, vvhen that is taken for* 1.31 the cause of any thing, vvhich is not the cause: As when they condemne the booke of Common prayer, & a prescript forme of seruice, bicause (as they say) it maynteineth an vnlearned (or as they terme it) a reading ministerie, when as the booke is not the cause of it, neither yet a prescript forme of prayer, but either the parties them selues that be vnlearned, or they that do admitte them, or else both. This kinde of argument is vsuall in the Admonition.

There be other vnlearned and vnskilfull reasons vsed in thys booke, which may easily be discerned, euen of children. And therfore I heere omit them.

Thus muche I thought good generally to write, whiche beeing duly considered, the booke it selfe needeth no other kind of cōfutation.

Io. Whitgifte.

To all this T. C. answereth nothing: but onely to that of negatiues by compari∣son, wherof I haue spoken before.

T. C. Fol. 1. Sect. 1.

And to the ende the pithe and waight of M. Doctors arguments may be the better scene, I will likewise giue the reader a say of them, noting the places of the fallacions, wherevnto they be referred. Whiche I do agaynst my wil, and compelled, for that M. Doctor to discredite the truth would make his reader beleeue, that those which thinke not as he dothe in these matters, are not onely vnlearned, but contemners of good learning. In deede there is no great learning in these small things, and they are of that sorte, which although it be a great shame not to knowe, yet it is no great commendation to haue knowledge of them.

Io. Whitgifte.

It had bin playne dealing to haue set downe M. Doctors argumentes in the same forme that he hath written them: then might the reader better haue iudged of your collections: but you were to wise for that, for then should either your forgerie haue béene manyfest, or else your booke should haue bin lesse by all this portion. I séeke to discredite errors, and contentious doctrine, and not the truthe. Suche learning there is, euen in those small things, that who so is ignorant of them, may easily be decey∣ued, bothe in speaking, writing, and reasoning.

T. C. Fol. 1. Sect. 2.

In the. 40. page he reasoneth thus. * 1.32 The ministers muste learne, therefore they muste learne Cathechismes: which is a fallacion of the consequent. For although he that must learne a Cathe∣chisme, must learne: yet it followeth not that whosoeuer must learne, must byandby learne a Ca∣thechisme.

Io. Whitgifte.

My words in that place be these: If they that finde some want of lear∣ning in them selues, or that be crepte into the ministerie vnlearned, 〈1 line〉〈1 line〉ither of their owne accorde, or by commaundement of their ordinary reade and learne godly and learned Cathechismes, they are to be commended, and so is he that prouoketh them therevnto.

That Cathechisme which you in derision quote in the margent, is a booke fit for you to learne also: and I knowe no man so well lear∣ned, but it may become him to read and learne that necessarie booke. But some arrogant spirites there be, that thinke them selues of all men b〈1 line〉〈1 line〉st learned, and disdayne to learne of any.

That place of the fourth Chapter of the first to Timothie dothe not forbid a man to learne. He that is a good and modest preacher will not disdayne as well to be taught, as to teache.

Nowe howe any man can gather of these wordes any suche argument as T. C. frameth vnto him selfe, let the Reader iudge. He mighte well haue thus concluded: Ministers that finde some want of learning in themselues. &c. ought to reade & learne such bookes, as may better instruct them, Ergo, they may reade and learne godly and learned Cathechismes. And agayne, M. Nowell his Cathechisme, is godly and learned: Ergo, godly and learned men may reade and learne it. Last of all, a godly and modest Preacher will not disdayne aswell to be taught, as to teache: Ergo, he will be aswell content to reade other mens bookes, althoughe they be Cathechismes, as he will be to haue other men to reade his. Nowe I pray you iudge of the sequele of these reasons: and compare them with T. C. his waywarde collection, and tell me truely whether he dealeth simply, or no. It is true, that although a man must learne, it followeth not that he must of necessitie learne a Cathechisme, bicause there be other bookes, besides Cathechismes to be learned, wherby a man may be instructed: but this is also true, that if a man must learne, he may learne Cathechismes. Surely T. C. is driuen to a harde shifte, when he is thus constrayned to feyne fallations where none are.

T. C. pag. 1. Sect. 3.

In the. 55. page he reasoneth, that for so muche as the ciuill Magistrate may appoynt some* 1.33 kynd of apparell, therfore he may appoynt any, and so the Popishe apparell: which is ab eo quod est secundum quid, ad id quod est simpliciter, of whiche sorte he hath diuers others. As women may baptize, and preache, bycause such a one, and such a one dyd: And the ministers execute ciuill gouernment, bycause Elias and Samuell dyd.

Io. Whitgifte.

The words in that page be these: May not therfore christian Magistra∣tes, in Christian common weales, for order and decencie, appoynt a seuerall kinde of apparell, aswell to Ministers, as to other states of men? Iudges, Sergeants, Aldermen, and Citizens, are knowne by their apparell, and why may not the Ministers be so likewise? are they not vnder subiection? be they not subiect to ciuill lawes and or∣dinances? ought they not to obey their gouernours in al things not agaynst the worde of God? If it had pleased T. C. to haue set aparte dallying, he might haue séene, that frō the last section of the. 54. page, vnto the fourth section of the. 56. page my drift is to proue that Ministers may differ frō other by their apparel, and that they may haue a distinct kinde of garments from lay men, and that the ciuil Magistrate hath authoritie, for order & decencie to appoynt a seuerall kind of apparel to Ministers. Now if he wold haue gathered truly, he shuld haue framed his argumēt thus: Christiā Magistrats haue authority in Christiā cōmō weales, for order & decēcy,

to appoynt a s••ueral kind of apparell to Ministers. Ergo▪ Ministers may differ and be knowne frō other by their apparel. Whether that the ciuil Magistrate may appoint them to weare suche apparell as was vsed in the Popes time or no, that I handle at large, euen from the. 4. section of the. 56. page to the portion of the Admonition in the 62. If T. C. had marked this myne order, he woulde not so confounde him selfe, and delude his Reader, by suche vntrue collections of my arguments.

Touching the other examples of baptizing by women, and ciuill offices in eccle∣siasticall persons, bicause he hathe not quoted the page (whiche argueth he knoweth not where to finde them, or that he is lothe the reader by searching the places, should perceyue his corrupt dealing in the gathering) I will deferre answering of them, vntill I come where they, or any similitude of them may be founde. In the meane time with the first he chargeth me vntruly: and the seconde I intende to iustifie.

T. C. fol. 1. Sect. 4.

In the. 69. page he sayth, Cyprian (speaking of the office of an Archbishop) which is a mani∣fest petition of the principle. For it beeing that which should haue bin * 1.34 proued, M. Doctor taketh it for graunted. And in diuers places, speaking of the Archbishop, he goeth about to deceyue hys reader with the fallation of the equiuocation, or diuers signification of the word. For whatsoeuer he findeth sayde of Archbishop & Bishop in times past, he bringeth to establishe our Archbishops and Bishops, when notwithstanding those in times past, were muche different from ours, and are not of that kinde, as shall appeare afterwarde.

Io. Whitgifte.

As though Cyprian may not speake of the office of an Archbishop, excepte he expresse his name, or as though the circumstance of the place may not declare, that he spea∣keth of suche an office. But howe iustly I am heere charged with a manyfest petition of a principle, I shall haue better occasion to declare, when I come to answere the manyfest cauill which T. C. vseth, touching that place of Cyprian.

Howe also in diuers places, speaking of the Archbishop, I go about to deceyue my reader with the fallation of equiuocation, (which is only sayd in this place without any maner of proofe, or any one exāple) shal likewise appeare, when I come to answere the replie touching that matter, where it will euidently fall out, that T. C. is greatly decey∣ued, in that he supposeth the Archbishops and Bishops in times past, so muche to dif∣fer from ours, especially if he meane the difference to be in authoritie and office.

T. C. fol. 1. Sect. 5.

In the. 239. page he reasoneth, that for so muche as those which weare the apparel, doo edifie,* 1.35 therefore they edifie by reason of the apparell, which is to make that the cause, which is not, but onely commeth with the cause.

Io. Whitgifte.

You deale in this as you haue done in the rest, that is corruptly: for the seconde reason which I there vse, to proue that the apparell doth edifie, is this: That such as haue worne the apparell, and do weare it, by the ministery of the worde, haue greatly edified, and do dayly. In the whiche argument I make not the apparell the efficient or substantiall cause of edifying, but an acciden∣tall cause. For you knowe that it is an order and lawe in the Churche of Englande, that none shoulde either administer the Sacraments, or preache, excepte he receiue the apparell appoynted: forasmuche therefore as he that refuseth to weare the appa∣rell by order of this Church, may not preache, and therefore can not that way edifie, and he that weareth that apparell may preache, and so edifie, therfore the apparell per accidens doth edifie, euen as the Church, the Pulpit, and suche other things doo, whiche edifie not per se, of themselues, but per accidens, accidentally, as all other accidentall ce∣remonies do.

T. C. pag. 1. Sect. 6.

In the. 240. page. he reasoneth thus, that the surplice. &c. be notes, & notes of good ministers,

therfore they be good notes of ministers, which is a fallation of composition, when a man thinketh that whatsoeuer is sayde of a thing by it selfe, may be sayde of it when it is ioyned with another.

Io. Whitgifte.

The Admonition sayth, that cappe, gowne, tippet. &c. haue the shewe of euill, seeing the Popishe priesthoode is euill. To the which I answering, say on this sort: When they were a signe and token of the Popishe priesthoode, then they were euill, euen as the thing was which they signified, but nowe they be signes and tokens of the ministers of the worde of God, which are good, and therefore also they be good. What can you say to this maner of speaking? is it not true to say that they were signes of euill, when the things that they signified were euill, and nowe they be signes of good, séeing the things they sig∣nifie be good? and as they were euill signes, when they signified euill things, so they be nowe good signes, bicause they signifie good things. Doo we not commonly call the signes and notes good or euill; euen as the things signified be good or euill? None is so ignorant that knoweth not this: and therefore my reason is good, but your col∣lection is like it selfe. I haue vsed no other maner of reasoning or speaking in this place, than M. Bucer dothe in the same matter, Fol. 59. &. 60. And therefore this is rather spoken agaynst him, than agaynst me.

T. C. pag. 1. Sect. 7.

In the. 149. page he reasoneth thus: Those which authorized the booke of Common prayer, were studious of peace, and buylding the Churche, therefore those which finde faulte with it, are pullers downe of the Church, and disturbers of the peace, which is a fallation of the Accident, when a man thinketh that euery thing which is verified of the subiect, may be likewise verified of that which is annexed vnto it. The further confutation of the which arguments I referre vnto their places.

Io. Whitgifte.

The Admonitiō sayth, that those persons, in which and by whom the booke of Common prayer was first authorised, were studious of peace, and of buylding vp of Christes Churche. Wherevpon I conclude, that if that be true, then the defacers of that booke be di∣sturbers of the peace. Which I gather of that that they thē selues haue graūted, and as I am perswaded truely: neither doo I vnderstande howe it can be made a fal∣lation ab accidente. For I thinke that the meaning of the authors of the Admonition is, that these men shewed them selues desirous of peace, and of buylding vp the Church, euen in collecting and authorising that booke (or else to what purpose shoulde they make any mention of them) whiche if it be true, as it is, then the argument muste of necessitie followe.

T. C. pag. 1. Sect. 8.

There be diuers other which he hath, which are so farre from iuste conclusions, as they haue not so muche as any colour of likelyhoode of argument, whiche I can not tell where to lodge, vn∣lesse I put them in the common inne, which is that, whiche is called the ignorance of the Elench. As in the. 68. page, when he concludeth thus, * 1.36 that Cyprian speaketh not of the Bishop of Rome, Ergo he speaketh of an Archbishop.

Io. Whitgifte.

I might héere iustly quarell with you for leaping so disorderly, sometimes forward and sometimes backwarde, as from the. 240. page to the. 149. and from that to the 68. &c. But I let al such things passe, and come to the matter. In the. 68. page as you quote it, but in déede the. 69. after I haue declared the true meaning of Cyprian, I adde, that Cyprian there speaketh not of the vsurped authoritie of the Bishop of Rome ouer all Churches, but agaynst the insolencie of some, which despising their Metropolitane or Archbishop, dyd with their factiousnesse trouble the Church. Whiche words I added, to declare

how vntruely the Papistes doe abuse that place of Cyprian, to proue the Popes au∣thoritie ouer all the Churches, when he onely speaketh of the authoritie of an Arch∣bishop or Bishop in his owne prouince or dioces. True it is that Cyprian doth not speake of the authoritie of the Byshop of Rome ouer all Churches, but of the authori∣tie that Cornelius then Bishop of Rome, or Cyprian himselfe had in his owne pro∣uince: neither wil any denie this but Papists. Now to peruert this my plaine mea∣ning, and to father on me whether I will or no, this argumente, he speaketh not of the Bishop of Rome, and therfore of an Archbishop, argueth a mynd disposed to con〈1 line〉〈1 line〉, and a stomacke desirous rather to deface the person, than to giue care to the matter.

T. C. pag. 1. Sect. 9.

And in the. 71. pag. * 1.37 There must be superiours, Ergo, one minister must be superiour vnto an other. There must be degrees, therefore there must be one Archbishop ouer a prouince.

Io. Whitgifte.

There are no such reasons, those that be in that place alleaged, are onely out of Hie∣rome and Chrisostome, and of greater force than wil be truely answered.

T. C. pag. 1. Sect. 10.

And in the. 73. there was one ouer euery congregation, therefore there was one ouer all the mi∣nisters* 1.38 in the prouince. These and a number like vnto these, M. Doctor hath scattered throughout his booke, which as Nero sayd of his maister Senecas workes, cleaue together like sand: and thus let it be seene, whose argumentes are most iustly concluded, those of the Admonition or these of M. Doctors.

Io. Whitgifte.

It is a shame to lye of the deuill. Where finde you in all that page any such argu∣ment or similitude of it? but surely you haue done me a great pleasure, who searching my booke so diligently for arguments to quit the Admonition, haue not founde one, but most vainely and vntruely fained those to be which be not. Truly, I do not think my selfe in euery circumstance to be so circumspecte, but that I may minister some∣time matter to a quarreller, howebeit, as yet you haue not founde any thing for your purpose. And I shall most hartily desire the reader, to iudge of the rest of your doyngs, euen according to these beginnings.

Notes

• * 1.1

  1. Cor. 14.
• * 1.2

  A charitable fi∣gure.
• (a) 1.3

  A manifest peruerting of the words and mea∣ning of the Epi∣stle.
• * 1.4

  Ierem. 9. 5
• (b) 1.5

  Slaunderous and cursed spea∣kers, be not the generation of Christe.
• * 1.6

  Esay. 53. 8.
• * 1.7

  Math. 3. 7
• * 1.8

  1. Cor. 4▪
• * 1.9

  Math. 5.
• * 1.10

  Vaine shifts to coloure the vn apt allegati〈1 line〉〈1 line〉s of scriptu〈1 line〉〈1 line〉es by the 〈◊〉〈◊〉. Charitie do〈1 line〉〈1 line〉he not couer open and notorious faults.
• * 1.11

  Pro. 10.
• * 1.12

  There is no su〈1 line〉〈1 line〉e aduantage taken.
• * 1.13

  Scriptures al∣ledged for profe of the phrase.
• * 1.14

  The abusing of scripture is to be maintei∣ned in none.
• * 1.15

  Argu. a sec〈1 line〉〈1 line〉∣dum quid ad simpliciter.
• * 1.16

  Acts. 2. &. 4.
• * 1.17

  Math. 19.
• * 1.18

  Acts. 8.
• * 1.19

  Act. 2. &. 20.
• * 1.20

  Ab authori∣tate negatiuè.
• (a) 1.21

  A wrangling cauill.
• (b) 1.22

  Superfluous proofes.
• (c) 1.23

  Where found you these words?
• (d) 1.24

  It is lesse ho∣nestie, in char∣ging M. Doctor falsly.
• (e) 1.25

  A digression from the matter to the person.
• (f) 1.26

  Where be they called falla cions▪ you cā not deny them to be false arguments.
• * 1.27

  Arg. ab autho ritate nega∣tiuè.
• * 1.28

  Arg. of nega∣tiues by com∣parison.
• * 1.29

  Arg. à peti∣tione princi∣pij.
• * 1.30

  Arg. à nega∣tiuis per come parationem.
• * 1.31

  Arg. à non causa pre causa.
• * 1.32

  An vntrue col∣lection.
• * 1.33

  Another forged argument of T. C. his owne fra∣m〈1 line〉〈1 line〉ng.
• * 1.34

  It is proued suf∣ficiently in the trea••se of Arch∣bishops.
• * 1.35

  Another vntrue collection.
• * 1.36

  An vntruthe, for there is no such aagument▪
• * 1.37

  Other vntruthe▪
• * 1.38

  Another vntruth