fethers in ther cappes or to sytt in shorte Ierkens or to vse barrell bretches and commaunded to vse sadd collors and sober fashions in all there apparell thinke you they woulde not be sorye that they shoulde be so yll thought of that theye colde not consyder these thinges without commaundement And I am perswaded 〈◊〉 D. Whytgifte hym self if he were in â—â—nest by any that hath auctoritie specially forbidden to were doble ruffâ—s or yellowe hose drawne out with blewe and commaunded to weare his garmentes of such collour and makinge as becommeth a man of his callinge he woulde thinke a pece of-wronge were offered hym â–ª in that he were no better thought of but that he needed suche kinde of commaundement to kepe hym in order But you will saye that all mynisters be not of suche wysdome and discrescion that they can order them selues without commaundement I aunswer that T. C. speaketh not of suche as are but suche as ought to be and of the reuerent opinion that the magistrate as well as others ought to haue bothe of the office of the mynistery and of the mynisters them selues 9 He sayeth that those mynisteries without the â–ª whiche the Churche is fully buylded and brought to perfection and compleate vnitie are not to be reteined in the Churche whiche is a verye daungerous assertion and maye giue occasion to diuers errors pag. 307. 9 The nynthe is compted a daungerous assertion giuinge occasion of diuers heresies and in the pag 307. it is sayd to tende to the shuttinge out of the Ciuill magistrate and to be the verye argument of the Anabaptistes againste Christian magistrates But yf it were sufficient to accuse who shoulde be innocent especially if M. Whytgiftes Censure were a sentence T.C. were in a wofull case But if you will credite me when I examine the wordes of T C. as stronglye as I can against hym this acâ—â—sation seemeth to me to haue lesse collor then anye of the former For what can be collected of thâ—se wordes Those mynisteryes without the whiche the Churche is fully buyldâ—d and broughte to perfection and compleate vâ—itie are not to be reteined in the Churche but that all superfluous and needles mynisteries are to be remoued Howe doth this assertion exclude the Ciuill magistrate except you will make hym an Archbyshop or Archdeacon or sume such Ecclesiasticall mynister It will be sayde that the Ciuill magistrate hathe auctoritie in causes Ecclesiasticall It is true but that maketh not hym an Ecclesiasticall mynister or his office a mynisterie Ecclesiasticall yf T. C had sayd these offices without the whiche c. ther might perhaps haue been lefte some collor of quarrellinge yet he might reasonablye haue been vnderstand to meane of suche offices as in his whole discourse he speaketh of that is Ecclesiasticall but when he sayeth mynisteries by whiche worde men do comonlye without any furder addition vnderstand mynisteries of the Churche I can not see what accusation M D can haue agaynst hym As for the differens he putteth of bringinge the Churche to perfection and preseruing yt therein is needles in this place for T C speaketh not onelye of layinge the foundation of the Churche but of bringynge it to perfection and compleate vnitie in Christe the heade whiche of force importeth continuance to the ende 10 He holdeth that it were more safe for vs to conforme oure indifferent ceremonies to the Turkes whiche are farre of then to the Papiste whiche are so neare whiche can not be so for the Turkes vtterly denye Christe and be voyde of all Christian ceremonies pag 475. 10 The tenthe assertion is not chardged with any daungerous doctryne but only sayde that yt can not be so and therefore it shoulde haue been placed amonge the vntruthes rather then the daungerous poynctes of doctryne but perhapes he wolde insinuate that T. C. fauoreth the religion of the Turkes rather then of the Papistes Truely I thinke he fauoreth them bothe alyke and yet in some poynctes ther is lesse hurte in the one then in the other I had rather abhorre all images with the Turkes then committ idolatrie with the Papistes and yet I lyke nether of bothe Suche comparatiue sayinges do not imploy a simple allowinge of ether of the thinges compared as when they comonlye saye I had rather be combred with an ague then with a curste wyfe they meane to cherishe nother the one nor the other yf they maye chuse So I am perswaded that T. C. wysheth nether Turkysh ceremonies nor Popishe and yet ther were lesse hurte in Turkishe ceremonies then in Popishe to be vsed of vs because of greater offence growinge in the vse of one whiche is neare and knowen then in vse of the other that is farre of and vnknowen M D noteth in the margent that Gentills and Papistes are not lyke in all respectes nether two kyndes of mylke nor two eggs are lyke in all respectes yt sufficeth in simillitudes if they be lyke in those things in whiche they are compared But from Gentils and Turkes we differ wholy in matter and substaunce of relligion from the Papistes we differ not wholy in matter and substaunce Truely if Antichrist differ wholy from Christ in matter and substaunce Antichristian religion differeth wholy from Christian religion in matter and substaunce And I truste M. Whytgifte will not saye otherwyse but that the Pope is Antichriste and Popishe religion is Antichristian But yet you maye saye we confesse the twelue 〈◊〉 of faythe and all the holye Scripture to be true whiche the Papistes holde also therefore we differe 〈◊〉 wholy from them So dothe the dyuels aswell as the Papistes in an historicall beleefe and yet they are bothe voyde of true faythe Therefore as we differ wholy in matter and substaunce of oure Religion from the dyuells so doe we from the Papistes And in my symple iudgemente there is more daunger in this assertion of M. D. we differ not wholy in matter and substaunce of Religion from the Papistes then this of T C. yt were more safe to conforme oure ceremonies to the Turkes then to the Papistes Finally T C. sayeth that as farre as maye be the Religion of God should differ from the Papistes in forme and fashion not that we maye not haue any thinge comon with them ot lyke to them whiche M D. vrgeth so earnestly and yet proueth so slenderlye 11 He affyrmeth that not only the dignitie but also the beinge of the sacramente of Baptisme dependeth vpon this whether he be à Mynister or no that dothe mynister yt whiche yf it be true then be there nombers not baptised that are supposed to be baptised and it muste of necessitie followe that they ought to be rebaptized whiche is playne Anabaptisme pag 518. 11 Concerninge the eleuenth assertion whiche is heynously accused of Anabaptistrie as I do not playnlye vnderstand howe it is ment by T C so do I not see howe it is substauncially confuted by M. Whytgifte for whereas he alleadgeth some auctorities to proue that
belyke no assertion of T C. for then he woulde haue sett downe his wordes but one of M. D. collections whiche because we haue tryed them so charitable before there is no greate cause why we shoulde nowe be muche moued at them sauinge that my thinke M. W. should not obiecte to T C. the confirminge of his opinion by the argumentes of the Papistes But to the purpose T. C is accused to take from the ciuill Magistrate auctoritie in Ecclesiasticall matters Yt is well that he leaueth hym auctoritie ouer Ecclesiasticall persons But what auctoritie or in what matters dothe he take from the ciuill Magistrate Hathe the ciuill Magistrate auctoritie to preache to mynister the Sacramentes to excommunicate I am suer he will saye no. What is lefte then but to prouide that these thinges maye be donne to the glorye of god I am suer that T C. will not denye this auctoritie But howe shall he prouide by lawes decrees constitutions How shall these lawes decrees constitutions be directed by the worde of god Of whom shall the ciuill Magistrate be instructed in the worde of God what and whereof it is expedient that Ecclesiasticall lawes shoulde be made by his godlye and learned Clergye except in these matters he be wyser and better learned then all his Cleargye in whiche case he maye and ought to ordeyne whatsoeuer is agreable to the worde of God for the benefyte of his Churche not onlye without but euen against the consent of the state Ecclesiasticall All this T. C. yeldeth vnto and of there by any thinge ells that M. D. can proue to be the lawfull auctoritie of the ciuill Magistrate in causes Ecclesiasticall I doubte not but it shal be lykewise graunted In the meane tyme lett M. W. geue to the ciuill Magistrate what he will T C. for any thinge that I can perceiue by his wrytinge will take nothing from hym that is due to hym by the worde of God. 21 He affyrmeth that the readinge of the Scryptures without the preaching can not deliuer so muche as one poore shepe from destruction c. â—herein he is also contrary to hym self pag. 784. 21 In the laste place it is noted for a daungerous poynte of doctryne thaâ— T. C. affyrmeth that bare readinge of the Scriptures without preachinge can not deliuer one poore shepe of destruction You muste vnderstande that he speaketh not of attentiue readinge weyinge and conferringe of the Scriptures ioyned with humble and hartye prayer but of readinge suche as is vsed in the Churche seruice and yet he excepteth the extraordinarye workinge of god The best confutinge of this error hadde been for M. D. to haue brought in some instance of some on Papiste conuerted to the Gospell by onlye readinge in the Churche or of anye wycked man become a godlye man that hath hadde none other instruction but as he hathe hearde the Psalmes and chapters reade in the seruice at Churche whiche yf he can doe I will not defend T.C. error in this poynte But whereas he makith hym contrarye to hym selfe he dothe hym wronge For in the place whiche he quoteth 158. T. C. preferreth readinge of Scriptures in the Churche before readinge of homelyes And that whiche he sayeth of the playnnes and easynes of vnderstandinge of Gods worde is auctorized by the Prophete whiche is spoken of the nature of Gods worde as I take it and not of the aptnes of mens vnderstandinge whiche is grosse and blinde The sonne is not lyghte to a blynde man no more is the worde of God playne to the naturall man For my parte I see no contraryetie in these matters A NOTE OF CERTAYNE VNtrueths 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 auctorities c. whereof some be ouersightes and humane slippes which in a brother shoulde not so egerlye be persecuted some be doubtfull and disputable matters and therefore 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 victorye 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 nether wherefore you might do well to require the same of some other your frendes that are diuines who can better satisfye you But because you haue so importunatlye required 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 commaunded of the Lorde to be celebrated euerye yeare was not celebrated 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 vnâ—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 retournâ— â–ª his cause will sone fall to the grounde In deede it is recorded 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 entertaynement at this table of vntruthes of his furnishinge Yet he sayethe it is against the opinion of all the interpretors 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
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 pleasâ—â— 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 contâ—â—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 placingâ— 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 mostâ— part suche as no man without greate paâ—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 veâ—se And 〈◊〉 this polycye were commendable but that diuine matters require to be handeled rather with sinceritie then with subâ—litie For suche defacinge of the aduersarie maye perhaps procure a â—â—daine acâ—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 sâ—eâ—de of these two Tables of Daungerous poyntes and vntruthes that tende to none other ende but to deface his aduersarieâ— 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 cauâ—â— shoulde haue clearly appeared to all menâ— 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 â—e please God shall more fully satisfie thie expectation in makynge a iuste and full aunswere to all his Cauillâ— In meane tyme vse thiâ— 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 insiâ—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 â—â—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 manâ— frayelty and Godâ— 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 noâ— 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 â—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 aâ— 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 doâ—â—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 â–ª 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
woulde sett vp a newe Popedome because he sayeth with the prophet Esaye cap. 49. that Princes muste worship the Churche with there â—aces to the earthe and lycke the duste of her feete I meruayle what he maye speake without daunger of heresye M D. beinge his iudge yf he maye not speake the wordes of the Scripture But M. D. improueth not the sayinge for then the deuill were on hym but his meaninge for by the Churche sayethe he he meanethe the Presbyterie or Eldership But who made hym so preuye of his meaninge forsoothe the pag. 140. by the wordes of Christ Dic Ecllesiae tell the Churche he meaneth the Eldership therefore alwayes wheresoeuer he speaketh of the Churche he meanethe the Eldershippe a proper conclusion So thoughe he speake neuer so well yf M. D. maye interprete his meaninge he can not escape suspicion of heresye Howbeit in this place as I coulde neuer haue imagined any suche meaninge so it is euident to all men that he hathe no suche meaninge for his wordes his reason the auctoritie of the Prophete whom he cyteth do all testifye that he meanethe the Churche in the moste common and vsuall sence and as it is the bodye of Christe in whose respecte beinge hir heade she oughte to haue all this honor that is spoken of But m. D. will haue a Prince in no respecte subiecte to the seniors nor yet to 〈…〉 calleth in scorne whose name and office is yet auctorized by god And whether he woulde haue hym exempt from discipline I doe not playnlye see but as farre as I can perceiue he woulde And then he condemneth Ambrose foâ— excommunicatinge the Emperor Theodosius for the murder committed in Thessalonica and manye other godly fathers whiche dyd exercise discipline vpon Christian princes And verely the reasons that he vseth maye serue to set a Prince aboue the doctrine Sacramentes discipline and all But he is altogether deceiued for the subiection that is required of Princes is spirituall and not carnall â–ª vnto God and not to men derogatinge nothing from there princelye maiestie nor from theâ—e auctoritie no not from that auctoritie whiche they haue ouer persons Ecclesiasticall and in causes Ecclesiasticall Yf a Prince submitt hym selfe to the doctrine of his Pastor â–ª to learne that he knoweth not to reforme that wherein he is iustlye reproued to receyue the Sacraments of his hande to be blessed of hym to haue his synnes forgiuen by hym I speake but as Christe speaketh he is not made as M. D sayeth a seruaunt no master a subiect no Prince vnder gouernement no gouernor in matters perteyninge to the Churche but remaynethe still a master of men thoughe a seruant of God a prince of people yet a subiect to the Kinge of Kinges a gouernor in matters pertaininge to the Churche thoughe vnder the gouernement of Christe Right so yf he submitt hym selfe to the discipline of the Churche whiche is no auctoritie of men but as S. Paule callethe it 1. Cor 5. the power of our Lorde Iesus Christe he abaseth not hym selfe otherwyse then he ought to doe For those textes Quicquid ligaueritis quicquid ligaueris matth 16. and 18. whatsoeuer you shall bynde and whatsoeuer thou shalt bynde whose synnes soeuer you reteyne Iohn 20. Yf any that is called a brother 1. Cor. 5 be so generall that in myne opinion they make Princes as well as poore men subiect to the discipline of the Churche whiche is no earthly ciuill or humane auctoritie but the power of our Lorde Iesus Christ for the saluation of there soules 1. Cor 5 As for the auctorytie of master Galter and other Heluetians is of smal waight in this case for they do not onely exempte princes but all other men from discipline of excommunication whose grosse error seing it is contrarye to our state which alloweth discipline Ecclesiasticall though not suche as T C requirethe I meruayle what master D. meaneth to publishe for good auctoritie 12 He sayeth pag 646 that the gouernement of the Common wealthe muste be framed accordinge to the gouernement of the Churche euen as the hanging to the house and he affyrmeth that the gouernement of the Churche is Aristocraticall or populare whiche is a daungerous errour and springeth of this that he doth not distinguyshe betwixt the essentiall poyntes of the gouernement of the Churche and the accidentall poyntes of the same for the essentiall poyntes of Ecclesiasticall gouernementâ— maye well agree with any lawfull state of common wealthe and ciuill kinde of gouerâ—ement as the gospell maye be truelye preachâ—d in them all the Sacrameâ—tes ryghtly mynistred discipline duelye executed and suche lyke but the accidentall poyntes of gouernement as the manner of electinge mynisters the kinde of discipline accidentall ceremonies and other suche lyke rytes and circuâ—staunces maye be varied accordinge to tyme place and persons and are so to be framed as they maye best agree with the state and gouernement of euery common wealth The ignoraunce of this distinction hath â—ast T C into a great and perillous error 19 The nynetenth assertion is so violently drawen into an odious calumniation that I am lothe to leese any tyme in aunsweringe but only to satisfie your request T. C. sayeth that the common wealth muste be made to agree with the Churche and the gouernement thereof with her gouernement whiche is all one as yf he had sayde the common wealthe muste be made to agree with the worde of God â–ª and the gouernement thereof accordinge to the doctrine of the same wherefore yf there be any thinge in the common wealthe that agreeth not with the worde of God the same muste be reformed accordinge to the worde of God is not this a perilous doctrine In deede it hath alwayes been accepted so by Epicureans and Atheistes but I neuer hearde a diuine mislyke it before but I herde a frende of myne once saye that malice is a most subtill sophister As for the cauill of M D howe vayne it is experience it selfe dothe proue for euen that gouernement of the Church which T. C requireth maye stande with any of the thre good states of a common wealthe whether it be Monarchye Aristocratye or Democratye The realme of Scottland is â— Monarchye and ther is established this gouernement of the Churche the lyke also is intended by the Palsgraue whiche is a Monarche in his territorye the cytties of Sauoye be partlye Aristocraticall and partlye Democraticall in whiche this gouernement of the Churche hath longe tyme been practised wherefore it is nether so straunge nor so daungerous a thinge as M â–ª W. woulde seme to make it â–ª As for the Censure of ignoraunce that he so proudlye obiecteth to hym were more then needed althoughe yt came from a farr better learned man the M. D. sheweth hym selfe to be 20 He bothe ioyneth with the Papistes in takinge from the Ciuill magistrates auctoritie in Ecclesiasticall matters and also in confyrminge that error by their argumentes and none otherâ— pag 694. 20 The twentith is
auctoritye in that Churche whiche he garnished with lawes I will not discusse what auctoritie he had but I thinke this garnishinge with lawes â–ª 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 Ireâ—aeus aucuâ—heâ—â— out of the fyfth booke of Eusebius cap 3 aâ—d 4 pag. â—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 â—â—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 â–ª 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 meâ—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 maâ—â— propria conscientia sauciatus euâ—â—at Theodoretum sanâ— Episcopum Cyri ciuitatis quem pridem â—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 â–ª whereby a reasonable man maye gather reasonably that he medled with more Churches theâ— 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 â–ª 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 â–ª 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 hâ—the addâ—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
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 thâ— which Epistle he sayth that this cause sâ—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 oâ— pope Zacharye to Boniface and yet there is an erratura in the margent for â— 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 hâ—rse that neuer stombled And somtyme Homer hym selfe taketh â— nappe Suerly these translations are as fâ—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 â–ª 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 â–ª 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 maâ—â—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 â–ª 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 â–ª I graunte but yet for that cause also because they were drawen from the error of the Gentills So that here is no vntruth â–ª aduouched by T. C. for he sayth not that only the Christians were forbydden to holde those feastes only on â–ª 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 Christianâ— 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. â—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 â—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