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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

AN EXAMINATION OF M. DOCTOR VVHYTGIFTES CENSVRES CONTAINED IN TVVO TABLES SETT BEFORE HIS BOOKE Entituled THE DEFENCE OF THE AVNSWER TO THE ADMONITION c I. COR. XVI 14 Let all your thinges be done with Ioy. 1575. AN EXAMINATION OF Censures contained in two Tables sett before booke entituled The Defence of c. THE EXAMINER TO HIS FREIND IN CHRIST IESVS YOVR importunitie rather then any other Argument hathe moued me to yelde vnto your request For what am I that I should take vpon me to be an Arbiter betwen two so renoumned Clarkes You knowe a great nomber I am suer bothe wyse and learned whiche fauor the cause of reformation that might better satisfie you with ther learned iudgment then I can pleas●● you with my simple opinion Beside this it is not otherwyse lyklie but that T. C. if God spare hym lyfe will make answer in his owne defence as one that knoweth his owne meaninge best As for me I can but coniecture howe an indifferent man without affection vnto ether partie or desire of cont●●tion mighte reasonablie and charitablie Iudge of those matters supposed by M Doctor Whytgifte to be daungerous pilates of doctrine or falsifications and vntruthes Howe be yt in one thinge I can not but thinke as you doe that M W. in premisinge these-two tables in the first face of his treatise and after placing● them in the beginninge of his booke hathe vsed a very preiudiciall pollicie For his volume beinge so large his style so vnpleasant and his matter for the most● part suche as no man without greate pa●ience can abide to reade him ouer although he fauour his cause neuer so muche he might well thinke that as he sholde haue many curious vewers of the first leafe so he sholde haue fewe diligent readers vnto the last ve●se And 〈◊〉 this polycye were commendable but that diuine matters require to be handeled rather with sinceritie then with sub●litie For suche defacinge of the aduersarie maye perhaps procure a ●●daine ac●lamation but a stronge defence of the cause obtaineth a suer victorie And therefore M. W. in myne opinion 〈◊〉 haue done better to the furderiage of his purpose yf on s●e●de of these two Tables of Daungerous poyntes and vntruthes that tende to none other ende but to deface his aduersarie● he had made one Table of short and sounde arguments whereby ether his cause wer confyrmed or the contrary confuted For in so doinge aswell his plaine dealinge as the strength of his cau●● shoulde haue clearly appeared to all men● But as he hath omitted that so I will let it passe and shew you what I 〈◊〉 of euery one of his Censures seuerallie TO THE READER THou haste here gentle Reader an examination of D. W. Censures conteined in the two firste Tables sett before his booke wrytten by a godlye and learned man to a frende of his wherein maye appeare with what conscience he hath charged his aduersarie and with what groundes he goeth aboute to perswade thee to his opinions No doubte but T. C. if it ●e please God shall more fully satisfie thie expectation in makynge a iuste and full aunswere to all his Cauill● In meane tyme vse thi● to thin profytte and accepte of it with the same mynde that it is communicated vnto thee Thou shouldest haue had it soner a greate whyle and so was it meant but it coulde not conueniently be broughte about Fare well NOTE OF 〈…〉 poinctes of doctryne as are 〈…〉 T. C. in his replye and quoted as they are to be founde c. 1 He sayethe that certeine of the thinges whiche we stande vpon are suche as if euery heart of our heade were a lyfe we ought to aforde them for the defence of them whereby he woulde insi●uate that this Churche of Englande dothe mainteine some damnable doctrine Pag. 44. 1 The first daungerous poincte is gathered by insinuation but direct and plaine dealinge doubtethe of no suche daunger Suerly if there be any trueth on T C. syde be it in neuer so smal a matter yet beinge the trueth of God and in Gods matters it ought not to seme a tryfle in mans eyes There is great diuersitie of matters vttered in the woorde of God in degrees of weyghtines but the holy Ghost instructeth vs of no tryfles No man that considereth the maiestie of God doubteth what he ought to suffer rather then to breake the ●●st of the commandements our Sauiour sayeth that no iote nor title of Gods lawe shall passe vntill all be fullfilled and whosoeuer breaketh one of the lest of the commaundementes and teacheth men so to doe shal be called left in the Kingdome of heauen Then lett euery indifferent man iudge whether we ought to aforde ten thousand lyues rather then to be excluded out of the Kingdome of heauen But God will not deale so hardly with vs for so small matters true nor yet for breach of the greatest commaundementes But the assertion is of the iustice of God the duety of man not of man● frayelty and God● mercye As for the damnable doctryne supposed althoughe it be no parte of the assertion but an vncharitable collection yet the Churche of England is no● to be charged therwith For in as muche as bothe the parties that holde thes controuersies are members of the Churche and a great manye others ●lso which take no parte in these disputations the doctrine of the Churche is that which is trueth in those questions whether the same be helde by T. C. and those that be of his iudgment or by Io. Whitgifte and all that be of his mynde For yf T. C and as many a● take his parte be deceiued the Churche of England maye not be sayd to be deceiued No more yf Io Whytgift his syde be in a wronge opinion maye the Churche of England beare the blame of their error To conclude a damnable do●●ryne maye by sayd in two sences first generally any 〈◊〉 〈…〉 is damnable because it deserueth 〈…〉 synne is of yt self damnable then specially suche fals doctryne as is blasphemous and holdeth contrarye to the foundation of our saluation and so all reasonable men mean when they speake of damnable doctrine but so doth not T C. chardge his aduersary much lesse the Church of England 2 He sayeth that if the Churche be considered in the whole and generall gouernement and outward pollicie of yt yt maye be pure and vnspotted whiche smelleth of an Anabaptisticall fancye pag 50. 2 The seconde daungerous poyncte is affyrmed by M D to smell of Anabaptistry ▪ Suerly they that haue ther senes exercised to discerne good from euill as well as he and haue better cause to knowe the stynke of Anabaptistry then he because they haue been nearer to the dounghill of them then euer he was can perceiue no such sauor in the assertion For first he affirmeth yt not absolutely but for any thinge he knowethe whiche wordes shoulde haue been added in this accusation yf yt had been framed with

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 Aaron 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 therefore the people sayde so as well as Aaron But M W. obiectethe 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 subtilly 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 constitution 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 Christiane 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 alledginge auctoritye to leaue out that whiche perteyneth nothinge 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 letter 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 expectato 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 falsefyer for carpinge at that whiche is not materiall and suppressinge 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 bastarde 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 whether they doubte yf this canon were a bastarde ▪ or ells decreed against the truethe and those wordes of thers which M. D alleadgeth concerning this Canon Mirum qua veritare it is maruayle by what truethe for any thinge that I see maye be taken that ether they thinke the Canon connterfeyted 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 afterward 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. because 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 Ierome 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. 13 M D. hym selfe confesseth pag 206 as muche as T.C. requireth to be proued by this oration that is that the people in that

to it I muste confesse I can not vnderstand suche insensible collections Iudge you whether the meaninge be chaunged or no. 35 The 17. Canon of the councell of Antioche is vntruely alledged 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 condempne 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 consideration 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 falsefyeth 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 stombled 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 village 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 decreed 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 Affrike 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 decree in that Councell 479. 38 There is a decre whiche master doctor hym selfe reporteth pag 479. This is also to be desired of the Emperours that suche feastes as contrary to the commaundement 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 Christiane 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 celebrate feastes one the byrth dayes of Martyrs after the maner of the heathen He will saye the Pagans are forbydden 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 faciant nationes adotatis sigillaribus suis residendo vel propterea in nobis reprehendi meretur quod ●pud idola celebratur 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 baptizinge 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 disallowe it But yf he will proue T. C. a falsefyer he