An examination of M. Doctor VVhytgiftes censures, contained in tvvo tables, sett before his booke, entituled The defence of the aunswer to the admonition, &c.

A NOTE OF CERTAYNE VN∣trueths, and falsefyed auctorities conteyned in the Replie of T.C. and are to be founde out to his booke accordinge to the quotation.

NExt followethe a note of vntruthes and falsefied aucto∣rities, &c. whereof some be ouersightes and humane slippes which in a brother shoulde not so egerlye be perse∣cuted, some be doubtfull and disputable matters and there∣fore not to be so rashlye condemned: the moste parte are cauills and wrestinges suche as hathe been detected before. But yf they were all suche as M. D. woulde haue, yet his cause is not ouerthrowne by them therefore no greate vi∣ctorye obteyned of them. This nombringe of vntruthes in the B. of Sarum. parlye for the synceritie of his Censures, partlye for the noueltye of the matter, and partlye for the odiousnes of his aduersaryes cause was worthely well thought of, but I can not tell howe it commethe to passe that in M.W. it semethe stale, preiudiciall, and inuidious. The examininge of these notes requireth the iudgement of one, that hath diligently redde ouer the Doctors, or at the leaste hathe a good librarie of them by hym, whereof I haue ne∣ther: wherefore you might do well to require the same of some other your frendes that are diuines who can better sa∣tisfye you. But because you haue so importunatlye requi∣red my simple iudgement, I will do the beste I can to shewe you my opinion.

1 He sayeth, that it appeareth in the eighte chapter of the booke of Nehemias, that the feaste of Tabernacles, whiche was com∣maunded of the Lorde to be celebrated euerye yeare, was not ce∣lebrated from the dayes of Iosua the sonne of Nun, vntill the retourn of their captiuitie: whiche is a manifest vntruthe as it is euident 1. Esdras 3.. and it is also againste the opinion of all the interpreters. pag 8.

1 Yf the residue of his Censures be lyke the fyrste by whiche as by a gate he letteth vs into the reste, there is more truthe in T. C vntruthes then in M. W. iudgement of vn••truthes T. C. sayethe

that the feaste of Tahernacles 〈◊〉〈◊〉 not kepte from the dayes of Iosua the sonne of Nun, vntill the retourne of the people from there captiuitie.

M D. sayeth it is a manifeste vntruthe, as it is euident 1. Esdr. 3. truelye yf he haue no better euidence to vpholde his cause then to alleadg that whiche was donne after the retourne to proue that it was donne before ther retourn••▪

his cause will sone fall to the grounde. In deede it is recor∣ded 1. Esdr. 3. that the feaste of Tabernacles was celebrated, but all men will confesse that it was after there retourne and not before Then see the boldnes and bytternes of this man, and accordinge to this welcome, looke for good enter∣taynement at this table of vntruthes of his furnishinge. Yet he sayethe it is against the opinion of all the interpre∣tors: suppose you that he hathe reade all the interpreters? for my parte I thinke not for I heare saye that he is vtterly ignoraunt bothe of the Greke and Ebrue tounges thoughe he make some showe of bothe in his booke. And it is not to be thought but some learned Grecians haue commented vpon these bookes of Esdras and Nehemias, and I thinke you remember what our frende M. N sayed of a certayne Rabbine that is an Ebrue interpretor called Rabbi salamon Iarhii, who thinketh it possible that nether in the dayes of Dauid, nor in the dayes of Kinge Salamon, that feaste was celebrated vntill the dayes of Esdras: but yf the place be to be vnderstaunde as M D with all his interpreters expounde it, yet the wordes sounde otherwyse vntill the contrarye be shewed. for it maye be that Esdras and Nehemias speake bothe of one tyme and the other exposition seruethe T. C. purpose euen as well. For in that place the former ages are reproued yf for not omittinge yet for not so solemplye ke∣pinge, that feaste as they shoulde haue downe by the Lawe.

2 Iosias is alleadged for Ezechias. pag. 10.

2 This might be the faulte of hym that coppyed out thee fyrst wrytinge, or the faulte of the prynter, or yf it were the faulte of T. C. it is confessed by M D to be a lyght ouer∣sight, and suche as he hym selfe hathe triped in once or twyse.

3 This worde (especially) is added to the texte 1. Cor 10. pag. 86.

3 Yt is a great faulte to adde any thinge to the Scriptures. But he that giueth the true meaninge in other wordes dothe nether adde to the Scriptures nor chaunge them. His words 〈◊〉〈◊〉 these. "That they offende not anye, especiallie the Churche of God." S. Paule sayeth. Be suche as giue no of∣fence nether to the Iewes, nor to the grecians, nor to the Churche of God Now whether those that are weake in the Churche of God are especially to be consydered rather then Iewes or Gentills whiche are out of the Churche, is all the question. M. D. sayeth they that are out of the

Churche are especiallye to be regarded. But he onelye sayeth it without other reason or auctorytie. For reason of the contrarye syde this maye be sayde: that as charytie is the chiefe rule in auoydinge offences and charytie regar∣deth especially those that are of the how shoulde of faythe, so we muste haue especiall care not to offende them. The Apostle also speaketh moste of them teachinge to auoyde offences calling them thy brother, thy weake brother, those for whom Christ dyed, &c Rom 14 1. Cor 8.

4 He opposeth Ignatius and Tertullian, to Ambrose and Au∣gustine, as thoughe Ambrose and Augustine shoulde thinke it to be lawefull to faste on the Lords daye, and the other two should wrytte the contrarie: whereas Ambrose and Augustine fullye agree with Ignatius and Tertullian in that matter pag 99.

4 The wordes of T. C. be these.

I will not enter nowe to discusse whether it were well donne to faste in al places accordinge to the custome of the place you oppose Ambrose and Augustine. I coulde oppose Ignatius and Tertullian, whereof the one sayeth that it is nefas a detestable thinge to faste vpon the Lordes daye, the other that it is to kill the Lorde, and this is the inconuenience that commeth of suche vnlearned kinde of reasoninge Sainte Ambrose sayethe so, and therfore it is true.

In the 99 pag this is noted to be an vntruthe procedinge of ignoraunce, but in deede this a false and a proude Censure proceding of malyce and arrogance, as thoughe T. C coulde not tell what difference is betwene the Sabbat and the Lordes daye I shoulde haue reade these wordes an hun∣dreth tymes, and neuer vnderstoode that he opposeth Igna∣tius and Tertullian to Ambrose and Augustine, but to M. D. Whytgifte, and his kinde of reasoninge as M. Whytgifte op∣poseth Ambrose and Augustine to his aduersarye. For yf the auctoryties of Ambrose and Augustine be irrefragable for fastinge one satterdaye, then the auctoryties of Ignatius and Tertullian are the lyke touchinge fastinge one Son∣daye: which notwithstanding are meare absurdities But as it is not so haynouse an offence to faste on Sondaye, because Ignatius and Tertullian saye so: So no more is the rule of fastinge one satterdaye true because Ambrose and Augustine saye so.

5 He mangleth sainte Augustines words bothe before, behinde and in the middest pag 107.

5 This is a friuolous quarellinge for T. C. pretendeth not to recyte the wordes of Augustine, nor to translate them

into Englysh, but onlye to giue the somme of his meaninge. whiche he dothe sufficientlye to showe that M. D. hathe no greate grounde in that epistell ad Ianuarium, &c.

6 Pag 144 he falsefyeth the woords of saint Paule 1. Tim 3. and vntruelye translateth them.

6 Yt is no smale offence to falsefye the worde of God, and therefore M. W. shoulde be well aduised before he accuse his brother of so horrible a crime. God forbyd that euery one whiche erreth in translation, shoulde be a falsefyer of Godes worde muche lesse he that giueth suche a translation as the originall worde will beare, whiche I thinke T. C. dothe in this place: his wordes are pag. 144.

And beinge tryed lett them execute there functions, as longe as theye remaine blameles.

Firste he translateth not worde for worde, for then he woulde haue sayd, and lett them be tryed fyrste, and then lett them minister beinge blamelesse. So that it maye well be, that he mente onlye to gather an ar∣gument of the Apostles wordes, who yf he will not haue Deacons admitted to minister before they be tryed, and in try all founde blameles, no more woulde he haue them per∣mitted to remayne in that office yf they do not contynewe blameles. What falsefyinge is here ether of the wordes or of the meaninge of the Apostle. But yf he ment to translate those wordes 'anegclytoi 'ontes so longe as they remaine blameles: Theye are better Grecians then M. D. is compted to be that thinke it maye stand bothe with signification of the worde, and with the circunstaunce of the place, for S. Paule dothe not only speake of election of Deacons: but also of suche qualities as shoulde contynewe in them after they be chosen. Therefore yf it be an errour (whiche wilbe harde for M. D. to proue) it is no errour in matter, but in translation and no falsification: except M. D. wilbe compted a falsefier for reading out of the 12. of the Apocalypse verse 11 and expoundinge it also accordinge to his readinge "by the worde of his testimonie," wher he shoulde haue sayde by the worde of ther testimonye Yt is lyke he dyd reade it out of Erasmus translation, whiche is, propter sermonem te∣stimonii sui, whiche yf a man marke not the reciprocation of sui, maye deceaue hym, beinge not a verye cunninge Grammarian. This was vttered within these two or thre yeres in a sermon at Paules crosse, and noted by manye learned man, whiche had there greake Testaments, whereof one syttinge by me sayd, that before that tyme he thought M W had been a verye good Grecian▪ but nowe he percey∣ued the contrarye that he coulde not so muche as reade his

texte in Greeke, whiche yf he had doen he coulde not haue been deceyued. And yet in my conscience as I am suer he dyd erre in translatinge, so woulde I not iudge hym to be a falsefier of Gods worde, because I thinke he erred of sym∣plicitie and not of malice.

7 He sayeth that Israelites when they worshipped the Calfe sayd, that they woulde kepe holly daye to the Lorde Iehoua: which is not true. pag. 151.

7 I praye God nether T. C nor Io. Whytgifte neuer erre more then T. C hathe erred in this poynte, for then I trust they shoulde neuer be deceiued but what is the error? Aa∣ron sayde so but not the people, but Aaron was then the heade of the people, and they all consented to kepe holye daye the next morowe accordinge to his proclamation, the∣refore the people sayde so, as well as Aaron But M W. obie∣ctethe: the people sayde these by thy Gods o Israell, whiche brought thee out of lanee of Egypt They sayde so in deede, but they sayde not so to controll Aarons proclamation, and so to denye that they woulde kepe holye daye to Iehoua. But contrarye wyse euen those there wordes declare that they purposed not to chaunge there God, but to worshipe the same God whiche brought them out of Egypte in that visible forme of a calfe. And because M. D. thinketh there is no wrytter that so dothe take it let hym reade Caluine bothe in his Institution lib. 1. cap. 11, sectione 8. and in his Harmonye vpon Exod. 32.

7 He citeth a place out of Iustinians Code, whiche can not as yet be founde there, nether dothe he faythfully reporte, but sub∣tilly suppresse the wordes whiche explane the matter, as they be sett downe by Illyricus of whom he borrowed them. pag 184.

8 Seinge he dothe acknowledge that he hathe the place of Illyricus collections it is no faulte in hym, yf it be wronge quoted, as for the surmyse of suppressinge somme of the wordes is without grownde, for he alleadgeth that consti∣tution onlye for this ende, to shewe that the consent of the Churche in the election of there mynister maye stande with the tyme of a Christian magistrate, because Iustinian a Chri∣stiane Emperour, decreed, that so often as a mynisters place was voyde, the inhabiters of the Cyttye shoulde chuse three, &c. This is nether vntruthe, nor falsification in alled∣ginge auctoritye, to leaue out that, whiche perteyneth no∣thinge to the purpose for whiche th'auctoritye is cited.

9 He sayeth that Platina wrytteth, that L••dowicke the second•• commaundeth the Romaines to chose there owne Byshope: whiche is not true, for he only commended them for so doinge, he dyd not commaund them. pag. 186.

9 Commaundinge and commendinge differ but in one let∣ter, and therefore this might be the faulte of the wrytter or prynter: or yf it were lapsus memoriae forgetfulnes of the auctor, yet the matter for whiche it is alleadged is true, he commendeth them for chusinge a good Byshope, non expec∣tato aliorum voto, &c. not lokinge for others mens voyces, whiche beinge straungers colde not so well tell what was donne, or to be donne in the common weale were they where straungers, and that it apertaineth to the citizens (all whiche M D slyely passeth one) rhet will I not s••ye that ye is a fal∣sefyer for carpinge at that whiche is not materiall, and sup∣pressinge that matter whiche is principally to be regarded for that whiche is in question.

10 He sayeth, that these which wryte the Centuries suspecte the councell of Lacdicea, which forbiddeth the election of mynisters to be committed to the people, and doubte whether it be a ba∣starde or not which is vntrue, for the Authors of the Centuryes make no suche doubte. pag 188.

10 The matter is not worth the wagginge of a strawe whe∣ther they doubte yf this canon were a bastarde▪ or ells de∣creed against the truethe, and those wordes of thers, which M. D alleadgeth concerning this Canon, Mirum qua veri∣tare, it is maruayle by what truethe, for any thinge that I see, maye be taken, that ether they thinke the Canon conn∣terfeyted, or ells they erred that made it. The one sence is as good for T C. as the other.

11 He sayeth, that Ierome willeth that the people should haue power and a••ct••••iti to chose Clerkes and ministers, which is not so, for Ierom willeth no suche thinge. pag. 203.

11 Here is nether falsification, nor vntruthe for Ierome wordes are not alleadged by T C. therefore not falsefyed, and where he sayethe that Ierome willeth: he meaneth, that Ierome alloweth the people there righte in election. As those wordes do shewe, whiche M D. alleadgeth, out of Ierome

Cum ad perfectam ••••atem veneris, si tamen vita comes 〈◊〉〈◊〉, & te vel populus vel Pontifex ciuitaris in

clerum elegerit, agito quae cleri sunt:

when thou shal•• come to parfect age, but so that good lyfe be a companion•• and that ether the people or the byshope of the cytie, chuse thee into the clergie, do those thinges that belonge to a clerke By these wordes it aperithe, that he woulde not haue Rusticus intrude hym se••fe, without lawfull election, and that he compted that a lawfull election, whiche is made by the people, and confyrmed by the byshope: but whereas M. D. shoulde make it indifferent, whether he were chosen by the byshope alone, or by the people, because Ierome sayth, ether the people or the byshope, it is without collour of reason For he maye no more gather by those wordes, that the byshope might chuse without the people, then that the people might chuse without the byshope. But the cause of that distinction is, that in that age, somtime the people woulde chuse a minister, whom they thought meere and af∣terward bringe hym to the byshop to be admitted by hym, as appeareth in the worke of Chrysostom De sacerdotio, of the chusinge of Basill when Ihon Chrysostom hym self gaue hym the s••ypp Sometymes the byshop woulde espye a meere man hym self, & require the consent of the people to chuse as it appearethe by Augustine in the election of Eradius to be his successor. Wherefore this Censure, as manye other might well inoughe haue been spared.

12 He alleadgeth Musculus his wordes in steade of Ieromes•• and that whiche onlye Musculus sayeth in his common places, 〈◊〉〈◊〉 ascribeth to Ierome in his Epist to Nepotian e••d.

12 Here be the words of Musculus alledged for the words of Ierome, whiche was in dede an ouersght, but it maye be excused by the lacke of bookes. Yf M D. had charged hym with greate negligence, it had been suffycient, but when he vpbraydeth hym with grosse ignorance, it is more then nedeth excepte he accompteth it grosse ignorans in T.C. be∣cause he can not saye all Ieromes workes without booke. But touchinge the substaunce of the matter, th'exchaunge of Musculus for Ierome is no greate losse, for Musculus is as well learned, and of sounder iudgement them euer Iero∣me was.

13 He sayeth that Nazian. (〈…〉〈…〉 oration that he wryteth at the deathe of his father) confuteth these reasons, that seme to 〈◊〉〈◊〉 der the election of Mynisters by the Churche, and yet is there no suche thinge to be founde in that oration. pag 205.

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13 M D. hym selfe confesseth pag 206 as muche as T.C. re∣quireth to be proued by this oration, that is, that the peo∣ple in that tyme had interest in the election of mynisters.

No man (sayeth he denyeth) but that the people at this tyme had interest in the election of the mynister in diuers Churches.

Therefore the conclusion of T. C. is voyde of vntruthe or falsification.

These were learned fathers, and yet thought not that the election of the Pastor or Byshop perteyned to one man alone, but that the Churche had also her interest. Therefore you see all the learned fa∣thers are not of that mynde you say they are.

14 He referreth the reader to the 6.3.7. booke of Eusebius, for examples of elections of the people and clergie confyrmed by the Christian Magistrate, namelye in the byshope of Constanti∣nople: and yet there is ••o suche examples, in these bookes, nether any mention of any byshope of Constantinople. pag. 207.

14 For the election of the Clergie and people mentioned in these two bookes of Eusebius lib. 6 cap 10. & lib. 7. cap. 30. Whiche M. W hym selfe hath founde out, althoughe he pycke manye quarrells vnto them, yet for asmuch as he g••aunteth in the ende, that the people in that tyme dyd gaue there consent in the electinge of there Byshope, it shalbe needles to saye any more of it. But herein he tryumpheth excedinglye that there was no suche election confyrmed by the Christian magistrate, namelye in the Byshope of Con∣stantinople In this Assertion are three thinges to be consy∣dered: one of substaunce, and two of circunstaunce. Of sub∣staunce this: whether an example maye be founde, of the whole Churches election of a Byshope confyrmed by the magistrate? Of circunstaunce these two: one whether he were a Christiane magistrate, another whether it were the byshope of Constantinople. And as concerninge the fyrste whiche is the matter of substaunce: in the 7. booke of Eu∣sebius cap 24 there is to be sene an example of the election of one Domius whiche was chosen by the whole Churche, and confyrmed by the Emperour Aurelianus. Now for the circumstaunce there is some error to be confessed, but suche as semethe moste probable to procede of the prynter, rather then of the Aucthor For Aurelianus althoughe at that tyme he fauored the Christians, and as Eusebius sayeth decreed moste hollyly in that requeste that was made to hym tou∣chinge the Byshopes howse, yet can not properlye be called a Christian magistrate, and that T C knoweth very well, af∣fyrming that Constantine was the fyrst christiane Emperour excepte Phillip. Wherfore this worde Christiane semethe to

be added by the prynter, to fyll vp his lyne at the latter ende of a page. The other is misnaminge of Constantinople for Antioche, and this is lyke to be the mysreadinge of the prynter, yf the copye were hastelye wrytten in a ronninge hande, because Antino with is a parte of this worde Con∣stantinople, hathe some resemblans with Antioche: some let∣ters before and behinde beinge blotted and put out. But whereas M. d. iesteth so vnsa••earlye, of the buyldinge of Constantinople, Anno 335. and the byshope of Constanti∣noples confyrmation fourtye yeres before Constantinople w••s: notinge in the margent, a grosse ouersighte of T.C. per∣aduenture it bewrayeth as grosse ignoraunce of Io. W. for Constantinople was not fyrst buylded by Constantine anno 335 but bewtifyed and enlarged beinge before a verye aun∣cyente and noble cyttie called Byzantium, and had byshops as Nicephorus wytnessethe euer synce the Apostles tyme, lib 8. cap. 6. amonge whom was one Dometius, brother of the emperour Probus. Who succeded Aurelianus, whiche Dometius hadde two sonnes that succeded hym in the by∣shopryck. Fyrst Probus, and then Metrophanes, whiche was byshope, when Constantine began his great buyldinge at Constantinople Wherefore it maye be that T. C hathe reade some wheare, of the electinge and confyrminge of these by∣shopes, that were so neare of Kynne to the Emperours. 〈◊〉〈◊〉 hereof I can not pronounce.

15 He fathereth a manifest vntruthe vpon Eusebius lib. 6. touchinge Origens admission into the mynisterie. pag. 209.

15 He speaketh neuer a worde of Origens admission into the mynisterie, as M. d. vnderstandeth the worde mynister, to be the same whom he calleth prieste, and whiche of the common people be called priestes and mynisters. But he sayethe that Origene

Was admitted not of one byshope, but af manye byshopes to teache,

whiche were reproued by Demetrius byshope of Alexandria,

because they had admitted hym without the election of the presbyterie of the Churche.

countinge hym but a laye man, whiche was not so elected, althoughe he were admitted by many by∣shopes. Therefore all that M. d. bringeth in to proue that Origene was afterwardes made a mynister, &c. is to no pur∣pose for T.C. sayethe not, that he was admitted a mynister at this tyme, but a teacher, and yet counted a laye man by Demetrius, because he lacked the election of the presby∣terie. For yf he had been lawfully chosen to be but a reader, he coulde not in that tyme, haue been iustlye compted a laye

man, muche lesse yf he had been lawfully chosen to be a teacher, and instructer of the Churche. Wherefore it appea∣reth that Demetrius called hym a laye man, because he de∣med hym not to be lawfully elected And the Byshops them selues defend not there election, but shewe, that laye men beinge learned, haue been requyred of sondry byshopes to teache the people in presence of the byshop Wherein they aunswere de facto out not de iure, that is they shewe what hathe been doen, but not what ought to be doen. Neuer∣theles the chiefe matter that stycketh in M. W. stomacke is, howe it maye be proued, that Demetrius comp••ed hym a laye man, that was admitted without the election of the pres¦byterie. Fot he askethe whether there be any thinge soun∣dinge that waye. But yf he had read Eusebius in Greeke, for that which he hath turned (when as yet he was not or∣deyned mynister) he might haue giuen it an other sownde and translated it: when as yet he had not obteyned the ele∣ction of the presbyterie, for the wordes are th••se, Kai toi tes tou presbuteriou xeirotoneias. Oud••po te••uxekota, auton▪ and where is then this manifest vntrueth fathered vpon Eusebius touchinge Origens admission into the my∣nisterie? But it semeth that M. D is better acquainted with the sounde of Lattin then of Greeke for he discusseth not any translation so it will serue his tourne.

16 He leaneth ••ut the words of the councell of Chalcedon, that open the meaninge of the councell. pag 222.

16 Those wordes that he leaueth out open no matter a∣gainst hym. The wordes craftelye lefte out as M. D. sayeth be, he Marturio, he Monasterio whiche signifye, or in some Churche buylded in the memory, of a martyr, or in a mona∣sterie. For (sauinge M. W. auctoritie) these were pastorall charges aswell as the other, for monasteries in that tyme, thoughe they were exempt places from other congrega∣tions, yet dyd they conteyne a multitude of men, and there∣fore were a congregation, whiche had nede of a pastor. And Martyria whether they were Paryshe Churches, or colled∣ges, or hospitalles, they had also some people pertayninge to them, and were comp••ed seuerall congregations. Where∣fore these wordes do rather confyrme then impugne the sayinge of T. C as you shall better perceaue by the whole Cannon. The Councell decreeth,

(That none be louslye or absolutlye ordeined Elder or Deacon, or in any Eccle∣siasticall degree, except he that is to be ordained, be pro∣nounced speciallie or properlie, in a congregation of some cittie or towne, or in a martyrie, or in a monasterie. And as

for suche as are ordained absolutelie, the holye Synode hath decre••d, that suche imposition of handes be compted voyde, and that they maye mynister in no place, to the shame of hym that ordained them.)

I blame not M D. wytte thoughe by cau••llinge at woordes, he woulde drawe men from consyderinge the matter of this Cannon. But I maruayle what he mean••th to seeke the vnderstandinge the∣reof, out of the rapsodies of Graciane the Popes proctor, whiche groundeth his exposition vpon a false translation of komeis for possessioni••, whiche M. D. translated truelye hym self, pag i of a towne or village.

17 He againe ascribeth Musculus his words to Ierome. pag. ••adem.

17 And yet Ierome in the same Epistle, complayneth that there is no regarde of the election of mynisters. The aucto∣ritie of Musculus is as good as of Ierome, but that he is not so auncient.

18 He denyeth that Chrysostome maketh a distinction betwixt Byshops and Elders, when as his words be playne. pag. 226.

18 M. W. in his former booke, alleadgeth Oecumenius ex∣poundinge the presbyteri that S Paule speaketh of 1 Tim 4. to be suche Elders, as were also called byshopes, and affyr∣meth that Chrysostome sayeth so in lyke manner. T. C. aun∣swereth, that by Elders, he meaneth Byshopes, not to seuer those that had the gouernement of the Churche together with the pastor, but to make a difference betwene Elders by age, and Elders by offyce. M. D. for Oecumenius hath no∣thinge to replye, and therefore hauing sayde or semed to saye that Chrysostomes woordes, quotinge no place of his woorkes, were all one with Oecumenius his woordes. T. C. might well thinke that in aunsweringe Oecumenivs he had aunswered Chrysostome. But nowe he bringeth other words of Chrysostome, sayinge that Elders dyd not ordaine the byshope, whiche in my mynde muste be vnderstaunde with some distinction, or ells they be contrarye to the woordes of S▪ Paule, who affyrmeth that Timo••hye receiued imposition of handes by the Presbyterie or Eldershipe, which woorde as the learned in the Greeke tounge doe testifye, is vsed Luke 22. and Act 22. for the companye of Elders, that had gouernement of the people.

19 He dothe vntruely and corruptly alledge Theodore••••. pag. 268.

19 T. C. sayeth,

(that the place cited by master Bullinger maketh mention of a goulden cope, and that vsed by by∣shopes of Hierusalem, and soulde by Cyrill a good by∣shope, wherby he declared suffycientlie, his mislikinge of suche garnmentes in the ministerie of the Sacramentes.)

m. doctor affyrmeth, that Theodorete compteth it but a fa∣ble, that Cyrill shoulde make any suche sale. But what yf he dreame of a fable, wher none is talked of yf Theodo∣rete be well vnderstande? But be it that he compteth it a fable, yet he maketh mention of sellinge a cope, and therfore no falsification And maste•• doctor confesseth, that some w∣ryters (and namethe Sozomenus) affyrme that he soulde it▪ but he declareth that it was not for any disalowinge of the vesture, but for necessitie of the poore in tyme of famyne. But where dothe Sozomenus declare that it was not for any disalowinge of the vesture? Lett master Whytgifte take hede that he falsefyeth not Sozomenus, otherwyse then he can proue that T.C falsefyeth Theodoretus. For althoughe Cy∣rill bestowed the pryce on the poore, yet he shewed by the sale, that he thought it not necessarie, and that is a suffycient myslykinge, to iustefye the woordes of T.C.

20 He sayeth pag. 280. that the two treatise•• called the Ad∣monition were wrytten by diners persons, the one not knowinge the others doinges: the contrarie whereof is manyfestly de∣clared.

20 It semeth that T.C. was not pryuie to there wrytinge, and therefore speaketh as farre as he knewe, and the matter is not worthe a Ryshe whether the one knewe of the others doinges or no.

21 He citeth Nicephorus coruptlie. pag. 326.

21 Nicephorus was a Greeke wryter, and therefore yf master Whytgifte, had alleadged his wordes in Greeke, he shoulde better haue shewed the corruption he speaketh of. But yf it were an ouersyght of T. C. to make Nicephorus saye, that Victor in glorye passed all the byshopes before hym, where as he shoulde haue sayde, that Victor in glorye went before all the byshopes of his tyme, yet it is all one to his purpose For it is vntrue that Nicephorus sayeth, because other byshopes were euen as gloryous as Victor byshope of Rome, and in true glorye manye wente before hym.

22 He falsefyeth a place in the fyrst of Iohn, by a false inter∣pretation, to make it serue his turne. pag 302.

22 Yt woulde make a man to quake, to heare suche terrible accusations of falsefyinge the wordes, or meaninge of the holy Ghoste, yf he were not a••quainted with the wayght of master Whytgiftes censures I haue reade Caluine, Muscu∣lus and other, vpon that place of Iohn, and they expounde it euen as T. C. dothe, and especially Caluine whiche al∣loweth this to be a good reasone of the Pharesies: yf thou be nether Christe, nor Elyas, nor a Prophet, why doest thou baptise. For yf he had been none of these, he might not haue instituted a newe ceremonie in the Churche. But they were deceiued in this, that they knewe not Iohn to b•• Elias promi∣sed by Malachy, though he were not that Elias whom they dre••med of As for m••ster doctors coniecture that thei mente the Prophet promised deut 18. lyke to moses is friuolus▪ for there Moses forbyddeth the people to aske councell of wytches and con••ure••s, because God woulde from tyme to tyme rayse vp a Prophet amonge them: whiche shoulde be inspired of God as Moses was, of whom they shoulde be in∣structed in all thinges that were meete for them to knowe. As for the place math 11. were Christe affyrmeth, that Iohn was a Prophet is aunswered by Caluine, and Musculus. For Iohn sayeth he was no Prophet, to tell of thinges to come. Christ sayeth he was more then a Prophet, because he was sent of God, to shewe that Messias was present.

23 He sayeth that the Centuryes alledge a place of Ambrose, out of his booke De dignitate sacerdotali, to proue that the of∣fice of an Archbyshope was nor then come into the Churche: whiche is vntrue, for the Centuries alledge no suche place ••ut of Ambrose for any suche purpose. pag 337.

23 Because the place in the Centuryes is not quoted by T. C. I can saye lyttle to it, but that I thinke he is not so im∣pudent, as master doctor woulde make hym, to alledge that whiche is no where wrytten For it is lyke inoughe that the Centuryators, althoughe they shewe in the fourth Centurye, that there were Archbyshopes in S. Ambrose his tyme, and shewe also howe muche they dyffered from the Archby∣shopes that followed in the Popishe tymes: yet in some other place, they might alleadge the auctoritie of Ambrose out of his booke de dignitate sacerdotali, to proue that in his tyme the degree of an Archbyshope, was not distinct from the degree of a Byshope in dignitie, but onlye for order sake, because he there deuideth the Clergye into no more degrees, then these three, Byshopes, Elders, and Deacons.

24 He sayeth, that Ierome and Augustine speaketh of Arch∣deacons in those places, where they only speake of Deacons pag 346.

24 Vndoubtedlie Ierome speaketh of an Archdeacon in the place quoted by T.C that is in his Epistle to ••uagrius. Wher fyrst he fyndeth greate faulte that any Deacon should be preferred befor the Elders or Priests, which by the Scri∣ptures he proueth to be equale to the Byshopes, and after∣ward sheweth howe the Byshope came to be preferred, namlye by consent of the reste of the Elders, for auoydinge contention, as yf the Armye chuse a Capitayne, or the Dea∣cons chuse one amonge them selues whom they knowe to be a diligent man, and call hym Archdeacon. So that by Ieroms iudgment the Archdeacon was preferred aboue the Deacons, but not thereby pre••erred before Elders. So the falsifycation of Ierome is not to be aduouched. The lyke maye be sayde of Augustine for seinge the Archdeacon in those tymes, was but the cheife Deacon, and so but a Dea∣con, whatsoeuer was spoken against the presumptions of the inferior deacons ouer the Elders maye be also sayde of the Archdeacons or cheife deacons. I thinke master Whytgifte (howsoeuer he woulde seme to walke vnder a cloude in this matter) yet he will not saye for shame that the Arch∣deacons in sainte Ieroms and sainte Augustines dayes, had auctoritie ouer the Elders and mynisters as they haue nowe, whiche is the thinge in question, and whiche T.C. denyeth.

25 The words of Socrates are falsefyed pag 350.

25 The wordes of Socrates be not falsefyed for they be not alledged nor translated, but his meaninge is faythfully and truely rendered,

(that the Byshops of Rome and Ale∣xandria, leauinge the sacred function were degenerated into a seculer rule or dominion,)

which master doctor tran∣slateth: that they were passed the limites of priesthode to an outward dominion. What difference is here in the sene. If T. C. take ••pon hym to translate out of Greeke into Latine or Englyshe, by all lykelyhod he well do it as well as master doctor can doe. It is happy, he can not saye but that the sence is all one thoughe the wordes be not the same. And yet there is no great difference betwene passing and degene∣ratinge, the limites of priesthode and the holy ••unction, se∣culer dominion and outward dominion.

26 He vntruely reporteth the words of Cypriane. pag 257.

26 He reporteth no wordes of Cypriane, but onlye affyr∣meth a truthe out of Cypriane, that, 90 byshopes of one pro∣uince condemned Priuatus an hereticke. master doctor qua∣releth at the name of prouince wherbye T. C. meaneth that t••ac•• of the countrye whiche was neare about the Cittie, where these byshops dyd meete. For yf the diocesses had been so large, as commonlie the diocesses of byshopes are nowe, so manye coulde not so often meete in councell, as it is manifest in deede, by that epistle of Cyprian▪ with master doctor citeth lib 1. Epist 3. and manye other: that 40.39.66. byshopes mette in councell, commonly euerye yeare, and peraduenture more then one in the yeare, whiche coulde not be, yf they had dwelled so farre a sounder as byshopes do nowe. As for that he alledgeth out of Masseus of the pa∣triarche of Antioche, to proue the lardgnes of one prouince is to little purpose, for there were but fower Patriarches in the worlde, vnder the byshope of Rome, as appeareth in the councell of Laterane, therefore euery one of them muste haue a great manye prouinces vnder hym. Besids that he ex∣presseth not, what tyme ther wer so manye byshops subiect▪ to hym, sauing that he semeth to saye, that they are nowe and T C. speaketh of Cyprians tymes, thirten hundreth yeare agoe.

27 He falsefye••h the meaninge of Tertullian, alludinge that to ceremonies, that Tertullian meanethe of faythe, and of salua∣tion. pag. 370.

27 I neuer knewe a man of suche learninge, so farre to o∣uershoote hym self, as master Whytgifte dothe in this place. For he alledgeth a woorke of Tertulliane to proue that his rule as to be vnderstande onlye of matters of faythe, and not of ceremonies or matters of discipline, where he spea∣keth onlye and manifestlye of a ceremonie, and a matter of discipline, namelye the coueringe of Virgins in the congre∣gation, accordinge to the doctrine of sainte Paule. For w∣hereas the contrarie custome was crept into the Churche of Carthage, that Virgins came barre headded into the con∣gregation, and had longe continued, he declareth, that Christ and the truthe is moste auncient, and before all customes, and therefore that to be followed, whiche was fyrste, in this matter. And whereas master doctor woulde gather a difference out of Tertulliane, of matter of fayth and matter of discipline. he is muche deceiued For Tertulliane w∣rytinge of them, that helde one true sayth whiche is im∣mutable, and erred in this matter of discipline, sheweth that althoughe they retayned the rules of fayth vnchaun∣geable,

yet discipline also▪ yf it were corrupted by euill cu∣stome, muste be reformed accordinge to the worde of God. And this is the true meaning of his words, which are alled∣ged by master Wgytgifte

(this lawe of fayth remaining, other things of discipline and conuersation admitt newnes of correction, the grace of God woorkinge and goinge forwarde euen to the ende.)

He sayeth not, that they maye be chaunged newely euery daye, but t••at they maye be newely corrected, yf they be growen into abuse, and re∣formed accordinge to the Scriptures Now lett master doc∣tor take h••de, that he falsefyeth not the meaninge of Ter∣tullian, whiche interpreteth his meaninge cleane contrarie to the scope of his whole booke.

28 He kepeth backe the woords of Theodoret that explane his meaninge. pag 412.

28 The wordes here spoken of in the Censure, are after∣ward in the probation pag 413. sayed to be one woorde Tavten This Well put Tavten to that whiche T. C. sayeth, and what is the matter mended? Theodoret sayeth that Chrysostom had the same care of the churche of Thracia Asya and Pontus, that he had of the churche of Constanti∣nople, erge he had the same rule and auctoritie. What lod∣gike is this? But Theodoret sayeth in plaine woordes,

(he gouerned the Churches in Pontus, with those lawes.)

M. D confesseth the Greeke to be katekosmei tois nomois, that is, he garnished or bewtefyed with lawes But dothe he falsefye Theodoret because he leaueth out Tavtois there? Suerlye there is asmuche subtiltie in leauinge out the other, and greater preiudice, in translatinge katekosmei, he gouerned, then in ••matting Tavtois these Yet you will saye, yt can not be auoyded, but that he had auctoritye in that Churche, whiche he garnished with lawes. I will not dis∣cusse what auctoritie he had, but I thinke this garnishinge with lawes▪ maye be expounded by that promeitheian, or prospection, whiche he speaketh of before, and that the one dothe open the other. That is, that he procured throughe that credit whiche he had with the Emperour, that suche Ecclesiasticall lawes shoulde be established in other Churches, as he sawe to be profytable in his owne, hauinge a speciall chardge of his owne flock, and a generall care of all Churches.

29 An vntruthe concerninge Ire••aeus, aucu••he•••• out of the fyfth booke of Eusebius cap 3 a••d 4 pag. ••adem.

29 The vntruthe supposed, is that T.C. affyrmeth, that Ire∣naeus was sent of the frenche Churches into Phrygia. M D. sayth he was sente onlye to Rome, and not into Phrygia. But it is straunge to see, that such a diligent reader of Aun∣cient wryters, as master Whytgifte woulde be thought to be, by carpinge of others, shoulde so muche forget hym self. For euen in the place of Eusebius quoted by T C. it is ma∣nifest, that the longe Epistle, wrytten by the Churches of Vienna and Lions, was sente not onlye to Eleutherius the byshope of Rome, but principally to the churches of Asya and Phrygia, and a speciall cause alledged, because that Montanus dyd then spred his heresye. Nowe seing master doctor confesseth, that Irenaeus carryed the letter to Rome, what should leade hym to thinke, that he carryed it not furder into Asya and Phrygia?

30 He peruerteth the woordes of the Greeke scholiaste. pag. 413.

30 M doctor shoulde better haue reproued this peruer∣tinge, yf he had alledged the woordes of the Greeke scho∣liast in greeke. But lett the woordes be as he translateth, ••••gulas ciuitates suum habere pactorem, that euery cittie should haue hir owne pastor, then followeth it of necessitie (whiche T C. sayeth) that euery pastor should haue his owne citty for his chardge. What peruertinge is this Euery wyfe muste haue hir owne husbande, therefore euery hus∣bande muste haue his owne wyfe. For yf it be once graun∣ted▪ that euery flocke muste haue ther owne pastor, it muste needes followe, that euery pastor muste haue his owne flocke. For there maye be a flocke without a shepherd, but ther can be no shepherd without a flocke.

31 He auouched aea vntruthe of Theodoret. pag. 415.

31 T C. sayeth,

(that the emperours Theodosius and Va∣lentinianus wrytt vnto Dioscorus byshope of Alexandria, that they had commaunded Theodoret byshope of Cyrus, that he should kepe hym selfe vnto his owne Churche onlye: wherebye it appeareth, that he medled in more Churches then was me••re he should.)

Master Whytgifte sayeth, this is an vntruthe, and a foule ouersight, and that he hath delt very corruptly in this matter. For the Emperours meaninge was nothinge ells, but that Theodoret shoud kepe hym selfe at home, and not come to the Synode, excepte the whole Synode woulde admitt hym You shall heare the very wordes of the Epistle, whereby you maye iudge what there meaninge was, and what corruption is vsed by T. C. in this

matter.

(Sacerdotalem enim conuentum, non nisi quis ma•••• propria conscientia sauciatus eu••••at. Theodoretum san•• Episcopum Cyri ciuitatis, quem pridem ••ussimus suae soli vacare Ecclesiae, sancimus non prius ad sanctam Synodum conuenire, nisi vniuerso sancto placuerit conuenienti conci∣lio, & ipsum concurrere & pariter interesse.)

For none wil auoyde the assemblie of Priestes, except he be wounded with his owne euill conscience. In deede Theodoret the byshope of the citty Cyrus, whome before this tyme we haue commaunded to attend vpon his owne Churche onlye, we decree that he come not to the holy Synode, except it shall please all the whole holy councell, that is assembled, that he shall be compted one of them, and be present with them. Here you see that Theodoret is not only forbydden to come to the councell at suche tyme as it was sommoned, but also commaunded to attend wpon his owne Churche onlye before that tyme▪ whereby a reasonable man maye gather reasonably, that he medled with more Churches the•• his owne, before he was commaunded there contrarie.

32 He vttereth a verye vncharitable vntruthe, of the worthy man M. Iewell byshope of Sarisburye. pag. 422.

32 If that which T.C. teacheth be the doctrine of the Gos∣pell, as he is perswaded, then the B. was to blame, to call it wantonnes. And when M. Whytgifte hath proued that it is not the doctrin of the Gospell he maye compt it wantonnes also. But vntill this controuersye be decided, the matter of vntruthe is in suspence.

33 He sayeth, that in the councell of Antioche, it appeareth that the byshope of the Metropolitane seate called Synodes, and propounded the matters, whiche were to be handled, and that it was his office to see, that the byshopes kepte them selues within there owne Diocesse: and he quoteth the 9. Canon where no suche thinge is to be founde. pag 435.

33 It is true that T. C. sayeth of the councell of Antioche▪ and appeareth in diuers Canons, althoughe the quotation be vntrue, which is lyke to be sett out of place, by the printer, because that sone after it should come in, wher it is sayd▪ that the 34 Canon falsly called of the Apostells, is bor∣rowed of the councell of Antioche, whiche is in deede the 9 Canon. As for this that T. C. sayeth the Metropolitane dyd call Synodes appeareth in the 14, Canon, and dyd see that byshopes should kepe them within there owne diocesse in the 13. Canon. The same maye be gathered also by other

Canons of that councell, and master doctor confesseth that these thinges pertaine to the Metropolitane office, there∣fore it is a poore spyte, that he vttereth against the quota∣tions in the margent.

34 He h••the add••th and detracteth from the 34. Canon attri∣buted to the Apostells. pag 439.

34 The wordes of the Canon be not recited, and I can not perceiue any addinge or detractinge from the meaninge. The wordes of the Canon be,

(The byshopes of euery nation ought to know who is chiefe amonge them: whom lett them esteme as there heade, and do nothinge without his knowledge, beside those thinges only, that pertaine to euery mans owne Parishe. And the townes that are vnder it nether lett hym do anye thinge in ther Parishes, without the knowledge of them all.)

Of this Canon. T. C. gathe∣reth, that the Metropolitane in auncyent tyme, might doe nothinge in other byshopes Parishes without the consent of all the byshopes of his prouince, and that euery byshope might doe that whiche appertaineth to his owne parishe, without the Metropolitane, and he nothinge to doe with hym in it. These laste wordes

(And he nothinge to do with hym in it,)

are sayd to be added to the Canon. The detraction is layde to be of these wordes,

(And the places subiect to it,)

so that where as T. C. sayd that euery by∣shope might do that whiche appertained to his owne pa∣rishe, he should haue added,

(and the places subiect to it.)

I muste confesse, I can not vnderstand suche insensible col∣lections. Iudge you whether the meaninge be chaunged or no.

35 The 17. Canon of the councell of Antioche is vntruely alled∣ged. pag 440.

35 A greate vntruthe. The printer in the margent hath sett Canon 17. where he shoulde haue sett Canon 14. But master Whytgifte sayth there is no mention of equalitie in voyces, but only of disagreinge in iudgement amonge the byshopes in that 14. Canon But yet that equalitie of voyces, muste be intended, in case where a byshope standeth to be iudged, For yf the greater parte dyd ether absolue hym or con∣dempne hym, there were no neede to call byshopes out of an other prouince to iudge hym.

36 He should saye an Epistle of pope Zacharye to Boniface, and he sayeth an Epistle of Zacharye to pope Boniface, In th••

which Epistle he sayth that this cause s••il. least they should waxe vyle throughe the multitude, it alledged why there should not be a byshope in euery village or little citty, which is vntrue: for ther is no suche cause alleadged there. pag 443.

36 Here againe T. C. muste abye for the printers faulte, which master doctor might haue seene in the margent, when it is called an Epistle o•• pope Zacharye to Boniface, and yet there is an erratura in the margent, for •• it quoteth To. 3. in stead of To. 2. O matters worthye of master doctor Whytgiftes Censure. But now is the epistle falsefyed, the wordes whereof be as (master doctor sayth) For you muste remember what we are commaunded by the olde Canons to obserue, that we ought not to ordaine byshopes in villages and small cities, least the name of a byshope should waxe vile T. C. reporteth that it is wrytten in that Epistle,

(that it hath been oftentymes decreed, that there should not be a byshope appoynted in euery village or little citty, least they should waxe vile throughe the multitude, whereby it bothe appeareth, that there was wont to be a byshope in euery parishe, and vpon how corrupt and euill considera∣tion one byshope was sett ouer a whole diocesse)

First master doctor accuseth hym (as he dothe often) for falsly alledging the woordes, when he doth not pretend to reherse the wordes but the meaninge. Secondly he asketh how he gathereth that there was wonte to be a byshope placed in euery parishe? belyke of this, that the Canons whereof the Pope speaketh, were made to forbyd that whiche was wonte to be doun, and not that whiche neuer came in any mans heade to doe: and further because it was not one Canon, that so decreed but manye But who false∣fyeth the Popes Epistle? When master doctor translateth Menunerimus you muste remember, & in sacris Canonibus by the oulde Canons. It is a good h••rse that neuer stom∣bled. And somtyme Homer hym selfe taketh •• nappe. Suerly these translations are as f••rre from the words of the Epistle as the reporte of T. C: leste they should waxe vile throughe the multitude: from these woordes of the Epistle, leste the name of a byshope shoulde waxe vile. But multitude is not named, true, but yet multitude is employed, for yf euery vil∣lage or little cittie had a byshope, there should be a great multitude more then are, and multitude also maketh thinges contemned.

37 He alledgeth the fyfth Canon concilii Tyronns. for that that can not be found in it. pag. 446.

37 Howsoeuer the quotation in the margent be vntrue▪ master doctor can not denye, but that Councells haue de∣creed against the immoderate feastinge of byshopes, which is the matter of the text, and therefore this faulte is scarse woorth the fynding. Master doctor hym selfe hath alledged a woorke of Basills suche as neuer none was, &c.

38 He sayth▪ that another Councell (quotinge the councell of Af∣frike) decreed that the Christians, shoulde not celebrate feastes on the byrth dayes of Martyrs, because it was the maner of the heathen: whiche is a ma••••fest vntrueth, for there is no suche de∣cree in that Councell. 479.

38 There is a decre whiche master doctor hym selfe re∣porteth pag 479.

(This is also to be desired (of the Em∣perours) that suche feastes as contrary to the commaun∣dement of God are kepte in many places, whiche haue been drawen from the error of the Gentills (so that now Christians are compelled by the Paganns, to celebrate them, whereby another persecution in the tyme of Chri∣stiane Emperours semeth couertly to be raysed) might be by there commaundement forbidden, &c especially seinge they ate not afrayd to committ such things in some citties▪ euen vpon the byrthe dayes of blessed Martyrs, and in the holy place.)

Now who but master Whytgifte woulde saye, that Christians are not forbydden by this Canon to ce∣lebrate feastes one the byrth dayes of Martyrs, after the maner of the heathen. He will saye the Pagans are for∣bydden. True, but not onlye the Pagans. He will say all tymes they are forbydden. True, but especially on the byrth dayes of Martyrs. He will adde, that for other causes they are forbydden, and not only because the heathen vsed them▪ I graunte, but yet for that cause also, because they were drawen from the error of the Gentills. So that here is no vntruth▪ aduouched by T. C. for he sayth not, that only the Christians, were forbydden to holde those feastes only on▪ byrth dayes of Martyrs, and only because it was the manner of the heathen, but his wordes are as they are reported in the Censure.

(That Christians should not celebrate feastes one the byrth dayes of Martyrs, because it was the manner of the heathen.

39 He sayth, That Tertullian woulde not haue the Christian•• to syt after they had prayed, because the idolaters dyd so: and he quoteth his booke De anima. where there is no suche thinge wrytten. pag. ••adem.

39 The place is confessed by master Whytgifte to be in the booke of Tertullian de Oratione, and therefore it muste nedes be the error of the copyer or prynter. But whereas M. doctor pag. 480. will not seme to acknowledge that cause, whiche T C doth alledge, you shall vnderstande, that the wordes of Tertullian be these

(Potro cum perinde fa∣ciant nationes adotatis sigillaribus suis residendo, vel pro∣pterea in nobis reprehendi meretur quod ••pud idola cele∣bratur.)

But whereas the Gentils do euen the same in syttinge downe after they haue worshipped there puppetts euen therefore this custome deserueth to be reprehended in vs because it is vsed before the idolls.

40 He fathereth an vntrueth of Augustine touchinge bapti∣zinge by women, or in priuate howses. pag 522.

40 He fathereth no vntruthe vpon Augustine. Only he sayeth that Augustine doth not allowe ether of baptisme in priuate howses or by women, but when there was daunger the women hasted to carry the children to the Churche which it is lyke they would not haue doen if women might haue baptized, and in priuate howses. Now commeth master Whytgifte and asketh where sainte Augustine doth disal∣lowe it? But yf he will proue T. C. a falsefyer, he muste shewe where Augustine doth allowe it T. C. doth not say that Augustine doth dissallow it, but that he doth not al∣lowe of it.

41 He alleageth M Beza in his annotations, for that whiche can not be founde in them. pag 584.

41 Though master Whytgifte nor none of his searcher•• can fynde it yet I am perswaded, that it is not forged by T. C. there be diuerse editions of that woorke perhaps master doctor hath not throughly sought them all, and the place it not materiall, for this is Beza his iudgment that a Deacon•• should nether preache nor baptize, but only prouide for the poore.

42 He sayeth▪ that yf we will take the nature of the Sacra∣ment so straightlye 〈◊〉〈◊〉 Augucti••e d••th, and that there be no Sa∣cramentes, but when as to the element there commeth the word•• thē circuncision can be ••o Sacrament, whiche is a grosse vntruth for in circuncision ther is both the worde, & the element pag 618

42 Master doctor sayth the foreskinn is the element, it maye be aunswered that is vnaptly compared, with water

••reade and wyne, for they are gyuen, and the foreskynn is taken awaye. But it is nether to nor fro, for the worde of God added to an externall signe, whether it be an element or no, maketh a Sacrament, except Augustine by an element in that place vnderstand an outward sygne.

43 He sayth that the Eldership was moste florishinge in Con∣stantines tyme but he noteth no place, where we maye fynde his sayinge to be true. pag 651.

43 He noteth no place where his sayinge maye be founde true therefore this is the thre, and fourteth vntruthe or fal∣syfication: a sounde argument and meete for a doctor to vse.

44 He is greatly deceyued about the excommunicatinge of A∣pollina••ie, and sheweth manifest tokens that ether he hath not hym self read the storye, or that he hath read it very negligentlye as it is playnly declared in the defence. pag 669.

44 He is no more deceiued then master Whytgifte in the same place mistakinge Theodoretus for Theodotus. For althoughe he mistake the circunstaunce of tyme concerning the excommunication of Apollinaris yet those phrases whiche he alleageth out of that chapter serue to proue that althoughe the byshope alone dyd pronounce the sentence of excommunication yet it was not decreed against any man by one byshopes only auctoritie as is moste manifeste to them that knowe the hystorie of that tyme, althoughe it be often sayd that suche a byshope dyd excommunicate, which is none otherwyse to be vnderstande, then these sayinges the Emperoure or the Prince hath made a lawe, whiche n••uer∣theles is made by the Senate or Parliament, of which the Emperour or Prince is chiefe.

45 He falsefyeth Ambrose, pag. 670.

45 If T.C haue not rightlye collected out of Ambrose▪ that which maketh for his purpose yet he can not be iustlye accused to haue falsefyed Ambrose, there is great diffe∣rence betwen a falsyfication and a wronge collection. But letting master Whytgifte haue his vncharitable termes, I see not but that T C doth gather as probably out of Ambrose, that he dyd not alone of his o••ne auctorytie excommuni∣cate the Emperour Theodosius and more probably too, then mast••r Whytgifte dothe affirme that he dyd it alone, be∣cause all the prayse is geuen to hym by Theodoret and So∣••omene. For yf a Synode were gathered about that matter,

as T. C sheweth out of Ambrose, it is not lyke that it was onlye to lament and take the matter in euell parte (as master doctor sayth) but rather to consult hereof, and by whom discipline shold be exercised towarde the Emperour to bring hym to repentaunce, and to take away the offence and the same maye be gathered also out of those wordes of Ambrose, for any thinge that master Whytgifte proueth to the contrarye. (Non erat facti tui absolutio in Ambrosii Communione) The absolution of thy fact was not in the communicatinge with Ambrose. Moreouer the practise of that tyme, fauoreth the collection of T. C for at that tyme and longe after, excommunications were decreed by Sy∣nodes.

46 He alleadgeth a place of Tertullian very deceiptfullye. pag 673.

46 After Tertullian hath shewed the maner of the Con∣gregations in prayer and preachinge he commeth thirdly to declare what is there discipline in these words. In the same congregation are vsed exhortations, reprehensions, and the diuine Censure. For iudgement is executed with great waighte, as amonge them that are suer they be in the syght of God And it is the greatest conclusyon of the last iudge∣ment that shalbe, yf a man haue so offended that he is ba∣nished from the communication of prayer, and of the assem∣blies, and of all holy affayres. Approued seniors doe gouern (this action) which haue obteined this honor not by monye but by good report. T. C. sayth,

(If there be any that hath committed such a faulte that he is to be put awaye from the partakinge of the prayers of the Churche, and from all holye matters. There do beare rule, or be presydents cer∣taine of the moste approued Auncients or Elders whiche haue obteined this honor not by monye, but by good re∣porte.)

What deceyte is here? Forsoothe Tertullian maketh a full poynte of these wordes

(all holy affaires)

& beginning a new sentence, sayth

(approued seniors, &c.)

T C. hath ioyned these into one sentence O craftye conue∣••••nce, it is pitty that he lyueth. But shall I be playne with you? yf euer any man dyd goe aboute to peruerte a wryters meaninge, master Whytgifte dothe so here. When he sayth th•••• it can not be gathered of these wordes that these se∣niors dyd excommunicate. I had as leise he tould me the so••ne doth not shyne when it is noone tyde. But what nede-furder proffe when he hym selfe geueth it ouer afterward, and sayth he will not denye, but that they had to doe in ex∣communication. Then why doth he quarell before, and

chardg T.C. with vntruthe for saying that which he hym selfe will not denye.

47 He sayeth, that Augustine in his bookes De bapt. contra Donatistas, sheweth that yf the moste of the people be infected with the faul••e with is to be punished, that 〈◊〉〈◊〉 no excommuni∣cation ought to be attempted, for because a suffycient nomber of voyces will not be obteined for the excommunication▪ whe••as these wordes. For because a suffycient nomber of voyces, &c. are not to be founde in these bookes of Augustine. pag. 675.

47 Master doctor is allwayes harpinge vpon the wordes when T C. standeth only vpon the matter, and reporteth not the wordes. For althoughe be can not fynde those wordes yet he hath not shewed the contrary out of those bookes, but that sainte Augustine is of that iudgement which. T C. reporteth hym to be.

48 He maketh a•• vntrue reporte of the 10. Canon of the coun∣cell of Antioche. pag. 682.

48 This is a verye false Censure concerninge the 10. Canon of the councell of Antioche as euery man that readeth that Canon will confesse, and master doctor hym selfe also yf it please hym to reade it ouer once againe. But pag 682 is shewed that he dyd mistake the 13. Canon of the Ancyrane councell for the 13 Canon of the councell of Neocesariense, whiche error he might easely fall into, because it is both one nomber of the Canon, and both the counceles were helde neare about one tyme, and no greater error then master do∣ctor falleth into euen in the same place whyle he accuseth hym to haue erred in reporting the councell of Antioche where he should haue sayd the Ancyrane councell.

49 He alleadgeth that for making Ecclesiasticall lawes and ceremonies, whiche is 〈◊〉〈◊〉 of buyldinge and repayringe of Churches▪ ••ut of Eusebius lib. 2. De vita Constantini. Epist. ad Eusebium. pag ••98.

49 T C. alleadgeth other auctoryties then that of Eusebius as Sozomene and the councells for prooffe of that he wry••∣teth, and therefore master doctor doth hym wronge 〈◊〉〈◊〉 presse hym with that only place. And yet perhapes the Greeke wordes maye be taken otherwyse then they 〈◊〉〈◊〉 commonly translated. But whether they maye or no, there be wordes playne inough••▪ to shewe that Churches were then gouerned by byshopes, Elders, and Deacons, whiche beinge a

parte of T.C. assertion peraduenture is as much as he would haue proued out of that Epistle, and the rest to be confyr∣med by the other auctoryties afterward cyted Therefore I can perceyue no suche grosse ouersyght as is supposed.

50 He affyrmeth that this practise continewed still in the Churchs of God, scil. that nothinge was brought into the Churche to be reade, besides the wordes of God, whereas the contrarie is manifestly proued of the same tyme, whereof he meaneth. pag. 718.

50 He affyrmeth that this practise continewed from the Apostles tyme vntill the tyme of Iustinus Martyr, as it ap∣peareth by his apollogie, where Iustinus purposynge to make open to the Emperour, whatsoeuer was donne in the congregation of the Christians (for so muche as they were shamefully slaundered concerninge there assemblyes) de∣clareth, that they dyd reade the monumente of the Prophets and Apostells, whereby T. C. gathereth that they dyd reade nothinge ells whiche is not an argument ab autoritate ne∣gatiue, yf you consyder the purpose of Iustinus to purge the Christians which he dyd not sufficiently, yf there were any thinge ells sayd or donn amonge them, then that he vttereth. As for that which master doctor alleadgeth out of Eusebius of Dionysius wryting to So••er, was after the tyme of Iustinus Martyr, and therefore no reproffe of T. C. affyrmation. For Iustinus was in the dayes of Antoninus pius and Soter was byshope of Rome▪ in the tyme of Lucius Commodus the sonne of Marcus Aurelius whiche raigned eightene yeares after Antoninus.

51 He sayth that saint Iohn in the Apocalyps reprehending the mynisters of di••res Churchs, dyd not put to his name vnto his booke, which is a manifest vntruthe, for he addeth his name both in the beginning and in the ende; thrise in the first chapter and once in the laste. pag. 806.

51 T.C. I trow is not ignoraunt of that, therefore I think••e he meaneth not of his name Iohn, but of his addition or sur∣name whereby it might be knowen which Iohn it was, for ••her were diuers at that tyme, and learned men do not a••ree which Iohn it was.

As for the resydewe of vntruethes and falsyficatio•• that are not nombered you maye well thinke they be suche as these. In which I haue satisfyed your request to shewe you ••yne opinion and symple iudgement, leauinge the cause in

controuersye betwene them as I founde it. I pray God it maye be ended to his glorye There be godly men and lear∣ned on both sydes I wyshe. they might all agree in the truthe: in the meane tyme I woulde haue malice and vn∣syncere dealinge hated on both partes.