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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15134	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.; Examination of M. Doctor Whytgiftes censures, contained in two tables, sett before his booke, entituled The defence of the aunswer to the admonition, &c.	Fulke, William, 1538-1589, attributed name.	1575 (1575)	STC 25433; ESTC S119896	42,859	56

auctoritye in that Churche whiche he garnished with lawes I will not discusse 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 Irenaeus 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 Auncient 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 manifest 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 peruertinge yf he had alledged the woordes of the Greeke scholiast 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 husbande muste haue his owne wyfe For yf it be once graunted ▪ 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 Valentinianus 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 concilio 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 Gospell 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 borrowed 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 therefore it is a poore spyte that he vttereth against the quotations in the margent 34 He h●the add●th and detracteth from the 34. Canon attributed 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. gathereth 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 byshope might do that whiche appertained to his owne parishe he should haue added and the places subiect

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 fathers 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 Constantinople 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 shal be 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 Constantinople In this Assertion are three thinges to be consydered one of substaunce and two of circunstaunce Of substaunce 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 Eusebius 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 touchinge the Byshopes howse yet can not properlye be called a Christian magistrate and that T C knoweth very well affyrming 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 Constantinople hathe some resemblans with Antioche some letters 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 Constantinoples confyrmation fourtye yeres before Constantinople w●s notinge in the margent a grosse ouersighte of T.C. peraduenture 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 auncyente 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 byshopryck 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 byshopes 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 byshopes Therefore all that M. d. bringeth in to proue that Origene was afterwardes made a mynister c. is to no purpose 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 presbyterie 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 appeareth that Demetrius called hym a laye man because he demed 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. Neuertheles 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 presbyterie Fot he askethe whether there be any thinge soundinge that waye But yf he had read Eusebius in Greeke for that which he hath turned when as yet he was not ordeyned mynister he might haue giuen it an other sownde and translated it when as yet he had not obteyned the election 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 mynisterie 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 against 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 monasterie 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 congregations yet dyd they conteyne a multitude of men and therefore were a congregation whiche had nede of a pastor And Martyria whether they were Paryshe Churches or colledges or hospitalles they had also some people pertayninge to

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 doctor 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 confyrmed 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 appeareth 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 declareth 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 negatiue 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 surname 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 learned on both sydes I wyshe they might all agree in the truthe in the meane tyme I woulde haue malice and vnsyncere dealinge hated on both partes

indifferencye Secondly he addeth yf men would labour to purge yt of the abuses whiche ought to be according to the worde of God nowe what letteth the puritie But ether the worde of God teacheth not howe to purge the Churche perfectlie or ells that men can not followe the rules prescribed by the woorde of God throughlie Yf you grante imperfection in the worde all men knowe whereof that smellethe yf ther wante ability in men then the rules were not rightly framed for man yt will be aunswered that the lyke is obiected of the lawe by the Pelagians and Papists yf no man can kepe the lawe then the lawe was geuen in vayne but this obiection is soone auoyded For the lawe and these rules are not ryghtly compared because they differ in the ende for whiche they were giuen The lawe was not geuen that men shoulde fullfill yt but to shewe them ther synne These rules were giuen because God woulde haue his Churche in the outward pollicye to be well gouerned But M D will haue an example of this purytie what thinketh he of the Churches planted by the Apostells so longe as they contynewed in such order as the Apostells established in them were they not pure and vnspotted as touchinge the generall gouernement and outward pollycie of them were the Apostells also ignoraunt or vnable or vnwillinge to bringe this thinge to passe as for the spottes in the Churche of the Corinthians and Galathians 〈…〉 were not lefte by th'Apostell when he 〈…〉 but cast in by fals Apostells that came after 〈…〉 they were th● f●ultes of the men not the imperfection of the orders whiche if they hadde been ryghtly obserued he neded not to haue written to the one for excommunication of the adulterer nor to the other for confutinge of ther heresye wherefore by thes examples maye be inferred that althoughe the order of gouernement and outward pollycie be neuer so pure and perfecte yet yf men be negligent to obserue yt greate enormities maye growe in the Churche But that there can be no perfecte order for the right gouernement of Christe his Churche requireth some other facultye then Logike to frame a good argument of thes examples Finally men muse why this opinion shoulde be compted so daungerous in T. C whiche is so stoutly defended by the accuser him self in bothe his bookes For yf ther can be no Churche pure and vnspotted in the whole gouernement and outwarde pollycie why dothe he so boldly defende the Churche of England as he pretendethe in her gouernement and outwarde pollicie that he will acknowledge no spo●te nor blemishe thereof but ether he defendethe yt as bewtyfull or ells remouethe yt as beinge in the men and not in the order of gouernement 3 He affyrmeth that many thinges are bothe commaunded and forbidden of whiche there is no expresse mention in the worde whiche are as necessarie to be followed or auoyded as th●s whereof expresse mention is made whiche soundethe to the confirmation of the very foundation of all papistrie pag 77. 3 The third daungerous poyncte of doctryne in M. Whytgifte eares soundethe to the confyrmation of Poperye ▪ but this his Censure in other mens iudgement soundethe more malicyously then godly or learnedlye for yt is well knowen howe farre T C is fledde from all Papistrie And his meaninge in those wordes is euident to any man that is disposed to vnderstande him That many thinges are commaunded and forbidden in the worde of God by generall preceptes whiche are not expressed particularly in there speciall names and kindes Why shoulde this be noted in the margent for a Papisticall assertion but afterwarde it is term●d most ciuily an vnaduised assertion because M Whytgyfte counteth expressed as yt pleaseth him which he maye well doe wh●n he interpreteth his owne wordes but who made him a dictator to determine the sence of other mens wordes Euery man is best interpreter of his owne wordes ▪ 〈…〉 fallw hen a man is accused for speakinge 〈…〉 he shall not be admitted to expounde his 〈…〉 yet by lawe his aduersary shall not be his expounder but vir bonus a good and indifferēt man Yf lawyers be sumwhat captious they are to be born withall when doctors of diuinitie permitt vnto them selues suche lybertie of wranglinge ▪ 4 He holdethe that the doctrine of free will is not repugnaun● to saluation and yet is yt a doctryne cleane contrary to f●●e 〈◊〉 by Christe pag 82. 4 In the thre former Censures thoughe vncharitably yet in this behalf he hathe dealt more vprightlye in that he hath sett downe neere the very woordes of T. C but in the fourth Censure he hath sett downe nether his woordes nor his meaninge for his woordes be these And yf you meane by matters of faythe and necessary to saluation those without the whiche a 〈◊〉 can not be saued then the doctryne that teacheth there is no free will or prayer for the deade is not within your compasse For I doubt not but diuers of the fathers of the greeke Churche whiche were great patrons of free will are saued holdi●ge the foundation of the faythe whiche is Christe T C dothe not holde that the doctryne of free will is not repugnant to saluation but only obiecteth against that whiche he supposeth to be M. D meaninge by matters of faythe and necessary to saluation for he him self so meanethe by matters of faythe and necessary to saluation as he countethe the doctryne that teacheth there is no free will or prayer for the deade to be within the compasse but yet he is perswaded you will saye that many patrons of fre will are saued M D is of the same mynde neuerthelesse he saythe that he that dyeth in the opinion of free will holdeth not the foundation by whiche woordes yt semethe he hath had no great conferens with the free will men of our tyme and that he imagineth that those fathers of the greeke Church dyed not in the opinion of free will. But who is able to affyrme that I doubt not but they repented before they dyed and desyred pardon of all there errours and ignoraunces as of all there secret and vnknowen synnes but yet it is most like they dyed in this opinion that they thought free will to be no errour A Christian man must desire forgiuens of those synnes which he hathe committed not knowinge they were synnes and lykewyse of those errors whiche he holdethe not knowing them to be errors wherefore they dyed not without repentaunce althoughe they dyd not reuoke that particuler errour 5 He sayeth that all the commaundements of 〈…〉 Apostells are needfull for our saluation whiche is a 〈◊〉 error pag 103. 5 The fyfte poincte is defyned to be a notorious error and in pag 103. it is quoted for a grosse error and in the text T C is sayd grosslye to haue erred in affyrminge that all the commaundements of God and the Apostells are needfull for our saluation with good store of the like Rethorike but what need all this