The Iudgement of the Godly and learned Father, M. Henry Bullinger chiefe Preacher and Pastor of the Church of Zurich in Swicerlande, declaring it to be lawfull for the Ministers of the Church of Englande, to weare the Apparell prescribed by the Lawes and orders of the same Realme.
IMPRINTED at London by William Seres, dwelling in Paules Church yarde, at the signe of the Hedgehogge.
To the Reader.
SEING THAT Maister Bullinger himselfe of special good wil and zeale towards the Churche of Englande, and the Ministers of the same, hauing trauayled, and taken payne to write his iudgemēt in this matter, thought it expedient to cōmunicate the same, not onely with those two brethren here, at whose request he wrote his minde herein: But also with certaine Byshops of this Realme, as by his letter to them directed and herevnto annexed, apeareth: & that for the peace & quietnesse of this Church of Englande, as he himselfe affirmeth: And considering also, that the iudgement of two notable learned men, Maister D. Bucer, and maister D. Peter Martyr touching this controuersie, hath alredy bene set forth and published, It is [Page] therefore thought good also to publish in print the sayde iudgement of Maister Bullinger, being a man singulerly well learned and Godly, and a worthy Minister in Christes Church, not doubting but that muche good shall insue thereof, both to the stablishing of weake cōsciences troubled about this matter, and also to the satisfaction of those which without contention or affection seeke only the truth of doctrine in this behalfe.
To the Reuerende Fathers in Christ, D. Robert Horne B. of Winchester, D. Grindall B. of London, D. Parkhurst B. of Norwitch in England. &c.
REuerende Fathers, Honorable, & dearely beloued brethren. The Lord Iesus blesse you, and kepe you from al euil. We send you the copie of our writing concerning the mater of Apparell, sent by vs to N. & M. men learned and godly, our worshipful brethren. And therfore send we it vnto you, that ye maye vnderstande, howe that we deale not priuately with your brethrē, without the knowledge of you, which are the principall Ministers, and that we to the vttermost of our powers doe séeke the peace and quietnesse of your Churches in all things. And we praye the Lord alwayes to saue the state there, and kéepe you in concorde. We also exhorte you our right Reuerende, and dearest [Page] brethren, to haue good regarde vnto faythfull Ministers, and learned men: for such also commonly haue their affections. Wherfore the Apostle also warned men to beare one an others burthen. Ye by your authority may do much with the most excellēt Princesse your Quene, entreate ye hir Maiestie, that the good brethren may be reconciled and restored. And we praye you honorable, and deare brother M. Horne to whome these letters may be first deliuered, that ye will cause them forthwith to be caryed to the Byshop of Norwich, and so communicate them with M. Iewell, M. Sandes, and M. Pilkington, to whom by Gods grace I meane to write the nexte Frankford mart. These letters I wrote in all haste aswell in myne owne as in Gualters name, and sent them to Basile, thence to be conueighed to Andwerpe. We praye you hartily to signifie whether ye haue receiued them. Fare ye wel right Reuerend. The Lord blesse you & your labors.
¶ The Copie of Master Bullingers Letter to N. and M.
RIght Worshypfull and welbeloued brethrē the Lorde Iesus blesse you, and kepe you from all euill. I haue receyued your Letters, wherby I perceiued you N. to complaine, that mine answere made to your question semed ouer short. Albeit I good Brother, then saw no cause, neyther now do, why I shuld write any long letters. For ye required onely my iudgement concerning the matter of Apparell, where aboute there was contention in Englande. To that question I thought good to answere you briefly. For I coulde well in fewe wordes declare my minde. Furthermore I knewe that D. Peter Martyr of blessed memorie, had often & at large handled the same question both at Oxeforde and here with vs, wherevnto I had not [Page] what to adde. And I remember that mē tion was then made of my minde also, in the letter which I wrote to you Brother M. And againe to say what I think in a worde or two, I can neuer allow it, if ye be commaūded to execute your Ministerie at an Aultar, burthened rather than garnished with the Image of the Crucifixe, and in a Massing garment, that is, in an Albe and Vestment bearing on the backe also the Image of the Crucifixe. But as farre as I can perceyue by Letters brought oute of England, there is now no contention for such apparell. But the question is, whether it be lawfull for the ministers of the gospell to weare a rounde or square cappe, and the whyte Vesture whiche they call a Surplesse, by y e wearing wherof your Ministers maye be discerned from y e people? And whether they ought to forsake the ministerie, and their sacred place, rather than weare such apparell? To this question, I answered y e right Reuerende D. Robert Horne Bishoppe of Winchester the last Mart, and that briefly repeating [Page] the wordes of D. Martyr. To him had my fellow Minister, and dearely beloued Alliance Rodolph Gualter written a little afore, the copie of whose letters I send to you, and our other brethren, inclosed in these. Therefore if ye wil heare vs, and y t ye require our iudgement concerning the matter of Apparel, as in your laste letters ye signified vnto me, beholde, ye haue in that Epistle our iudgemēt, whervnto if ye can not agree, we truely are most hartily sorie, and hauing no further counsell, we doe hartily and without ceasing pray vnto the Lord whom we must in all things & alwayes haue respect vnto, that he with his grace and might wil ease the present troubles.
You brother N. haue propoūded certaine questions, and our brother M. hath gathered moe of the same argumēt. And albeit I according to my simple rudenesse neuer liked to haue maters drawē into so many questions, and intangled in intricate doubtes, whiche otherwise being of themselues more simple, might in fewe wordes and plainely ynough be [Page] answered: yet wil I note somewhat vpon euerye one, that I maye herein also gratifie you my worshipfull and moste dearely beloued brethren, as farre forth as my poore skill and abilitie will giue me leaue. And I beséeche you to receyue these of me your brother and harty louer in good parte, and iudge of them with a quiet minde and frée from all affections. I vtterlye abhorre contentions, and nothing doe I more humblie craue at the Lordes hande, than that he will remoue farre from the Churche all contentions, which from the beginning and alwayes haue greatly annoyed true Godlinesse, and rent a sunder the Churche when it was reasonablie quiet and in good case.
Where ye aske, whether lawes of apparell ought to be prescribed to Ecclesiasticall persons, that thereby they may be discerned from laye men? I answere that there is doubtfulnesse in the worde Ought, for if it be takē for necessarie, & pertayning to the obteyning of saluation, I do not think the law makers them [Page] selues to be of this minde. But if it be meant, that this may be done for comelinesse and beautie, or estimatiō and order, to be a certaine ciuill obseruance, or some suche thing be vnderstoode, as that is that the Apostle would haue a church Minister or Bishop to be Cosmion, y t is comely, I sée not what he offendeth that vseth such Apparell, or that commaundeth to vse such.
Whether the Ceremoniall obseruaunce of the Leuitical Priesthoode be to be called againe into the Church? I answere, If a cappe and garment not vncomelye for a Minister, and voyde of superstition, be commaunded to be vsed of Ministers, no man verely can truelye saye, that Iudaisme is restored. Furthermore I repeate here that I sée D. Martyr to haue answered to this question, who when he had shewed that the Sacramentes of the olde Lawe are abolished, which may not be brought again into the Church of Christ hauing baptisme and the holye Supper, he added: There were neuerthelesse in the Leuiticall [Page] lawe certaine actions of such sort, as they coulde not properly be called holy, for they serued for comelynesse and order, & some cōmodious vse, which things as agréeable to the light of nature, and helping somewhat to our commoditie, I iudge may both be restored and retained. Who séeth not that the Apostles for the peace and better agréement of the faithful, cōmaunded the Gentiles to abstaine from bloud & strangled? These things without controuersie were legall and Leuiticall. And none of vs is ignorant that Tithes also are at this day in many places appointed to finde the Ministers. It is manifest that Psalmes & Hymnes are song in the Church, which thinges yet the Leuites also vsed. And not to omit this, we haue holy dayes in memory of the Lordes resurrection, and others. Nowe shall all these be done away bicause they be monuments of y e old law? ye sée then that all the Leuiticals are not so abrogate, but that some of them may still be vsed. Thus much he.
Whether it be lawefull to communicate [Page] with the Papistes in apparell? I answere. It is not yet proued that the Pope brought difference of apparell into the Church. Nay, it is certaine that difference of apparell is farre more auncient than the Pope. Neyther doe I sée why we may not communicate with the Papistes, in apparell not superstitious, but politike and comely. If in nothing we might cōmunicate with them, then must we forsake all Churches, receyue no stipends, vse no baptisme, reade neyther y e Apostles, nor Nicene Créede, yea, and then must we away with the Lords Prayer. Neyther doe ye borrow of them any ceremonies. Apparell from the beginning of your reformation was neuer remoued, & is still retayned, not by Popishe order, but by force of the Princes lawe, as a thing indifferēt and politike. So verely, if ye vse as a ciuill thing the Cap and distinct Apparell, it sauoureth neither of Iudaisme, nor Monkerie. For these séeke to séeme separate from ciuill life, and put merite in their peculiar habite. So Eustachius Bishop of Sebastia [Page] was condēpned, not simplie for his peculiar habite, but for that he put holinesse in it. The Cannons of the Councell of Gangra, Laodicea, and of the sixt Synode are wel knowen. If so be that some of the common people be persuaded, that this sauoureth of Poperie, Iewishnesse and Monkerie, let them be admonished, and better taught concerning these matters. And if by the vndiscrete clamors of some, blowen out aboute this matter among the Common people, many are made vnquiet, lette them that doe it beware, they pul not heauier burthens vpon their owne neckes, and prouoke the Quéenes Maiestie, & finally bring manye faithfull Ministers into daunger, whence they shall hardelye be able to winde out.
Whether suche as haue hitherto enioyed their libertie, may with safe conscience wrappe both them selues and the Church in this seruitude, by force of the Quéenes Iniunctions? I aunswere. I thinke best to prouide that there be no odious disputations, clamors, and contentions [Page] about the matter of Apparell, and so by suche importunitie occasion be giuen to the Quenes maiestie no longer to leaue it free for them y e hitherto haue vsed their libertie, but being exasperated with their outcries be in maner forced to commaunde either to receiue the ecclesiasticall Apparell, or giue ouer their rowmes. Surely me think it a straunge thing (I speake it vnder your correction right worshipfull and welbeloued Brethren) that ye persuade your selues, that ye may not with safe conscience submitte your selues and the Churches to the seruitude of Apparell, and doe not rather weighe, that if ye will not vse a thing méere pollitike and indifferent but still contende odiously, into what a seruitude ye then bring both your selues and your Churches, by leauing of your rowmes, and setting of the Churches wide open vnto Wolues, or at the lest to more vnfit Teachers, which are not so furnished as ye be to instruct the people, haue ye then well defended the libertie of the Church, when ye minister occasion to [Page] oppresse the Church with more and heuier burdens? ye are not ignoraūt what a number séeke for, how they be affected towardes the preaching of the Gospell, what maner of persons shall succéede in your places, and what is to be looked for at their hands.
Whether the Apparell of the cleargie be a thing indifferent? Verilie it séemeth a thing indifferent, being a ciuill thing, and hauing regarde to comelinesse, order and beautie, without putting anye Religion in it. Thus much briefly I thought to say to your questions my right well learned and welbeloued Brother N.
Nowe I come to the questions of our brother M. also, in declaration whereof I will paraduenture be shorter. Whether peculiar Apparell distinct from laye men were euer appointed for ministers of y e Church? Whether at this day such ought to be appointed in reformed Churches also? I answere: That in the olde Churche there was distinct Apparell of priestes it appeareth by the ecclesiasticall historie of Theodoret lib. 2 cap. 27. and [Page] Socrates lib. 6. cap. 22. And y t they vsed Pallium in ministratiō, none y t hath but ouer séene the monumentes of olde writers, can be ignorant. Therefore I signified afore that diuersitie of apparel had not his beginning of y e Pope. Eusebius at the least recordeth out of y e moste auncient writers, how that Iohn the Apostle wore at Ephaesus a Bishops attire vpō his head, terming it: Pelatum seu Lamina pontificalis. As touching saint Ciprian the holy martyr, Pontius the Deacon writeth, that a little before he shoulde be beheaded, he gaue vnto him that shoulde beheade him, his vesture called Birrus, and to his Deacon, his vesture called Dalmatica, and so stoode himselfe in linnen. Furthermore Chrisostome maketh mention of the whyte vesture of ministers of the Church. And it is certayne that Christians when they came first vnto Christes religion, and to the Church, for a gowne put on a cloke. For which cause when they were mocked of the Gentiles Tertullian wrote a very learned treatise de Pallio. I coulde [Page] bring forthe manye other things of this sorte, if these were not sufficient. In deede I had rather haue nothing layed vpon the ministers against their willes, and that they might vse the maner of the Apostles, but for as much as y e Quéenes Maiestie requireth the Cap only and the Surplesse, wherein (as is oftentimes sayde already) she putteth no Religion, and the same things haue bene vsed of the auncient Fathers, when the Church was in better case, without all superstition and fault, I woulde wish good Ministers not to put all the going forward of Religion in these things, as if they were all, and summe, according to the prouerb, but yelde somewhat to the time and not odiousely to striue about a thing indifferent, but iudge soberly that these things may be borne, but we must goe forwarde with the tyme. For that suche are nearer to the simplicitie of the Apostles as knowe no such differences or enforce them not, & yet in the meane whyle abhorre not discipline in Apparell.
Whether prescription of Apparell agréeth [Page] with christiā libertie? I answere: That things indifferent admitte sometime prescription, and enforcement also, as I may terme it, as touching the vse, and not for necessitie, so as that which is by nature indifferent shoulde be thrust vpon the conscience as necessarie, and so y e mindes driuē into scrupolositie. Times verilie, and places of holy assemblies, are rightely compted among indifferent things, and yet if these then be no set order, what confusion I pray you, and disorder woulde growe therevpon?
Whether any new ceremonies maye be heaped beside the expresse rule of the worde of God? I answere, that I lyke not heaping of new ceremonies, and yet I denie not but that some may be ordeyned, so that the seruice of God be not put in them, but appointed for order and discipline. Christ himselfe kept the feast or ceremonie of the Encoenia or dedication, and yet we finde not this feast prescribed in the lawe. To be shorte, the greater part of y e propositions or questions concerning Apparell, standeth in [Page] this, whether lawes for Apparell ought or be lawfull to be made in the Church. And it bringeth the question to a generalitie, to wit, what order may be taken for ceremonies. To these propositions I answere briefely, that I for my parte I had rather haue no ceremonies, but such as are necessarie, thrust vpō the Church, yet in the meane season I graunt, that lawes concerning ceremonies, paraduē ture not very necessarie, and sometime vnprofitable, may not straight waye be condemned of impietie, and so troubles and schismes raysed in the Church, so long as they be voyde of superstition, and the things are in their owne nature indifferent.
Whether it be lawfull to restore the abolished rytes of the Iewes, & to translate ceremonies properly dedicate to religion of Idolaters, to the vse of reformed Churches? To this question I answere afore, when I entreated of Leuiticall rytes. And I woulde not haue Idolatrous rytes vnpurged of errours, translated into reformed Churches. And [Page] agayne, and on the contrarie parte, it might be demaunded, whether receyued Rytes, superstition being remoued, may not by discipline and order be retained without sinne.
Whether conformitie in ceremonies, be of necessitie to be exacted? I answere, That conformitie in ceremonies is not paraduenture necessarie in al Churches. In the meane season if a thing not necessarie be commaunded, so that the same be not vngodly, it seemeth not that therfore the Church shoulde be forsaken. There was not conformitie in rytes in all the olde Churches. Yet suche as kéept not conformitie, reproued not the kéepers of vniforme rites. And I am easely persuaded that pollitike wise men vrge this vniformitie of rytes, bicause they thinke it maketh vnto concorde, and bicause the Church of al Englande, is one Church, wherein if there be no impietie mixed, I sée not howe ye can so fiercely sette your selues againste suche orders being not euill.
Whether Ceremonies openly offensiue [Page] may be retayned? I aunswere, that offence ought to be auoyded. In y e meane time, we must beware that we couer not our owne affections vnder the name of offence. Ye knowe there is an offence giuen, and an offence taken, and as it were sought of our selues. I dispute not now, whether you can for a thing indifferent without giuing of grieuous offence, forsake the Churches that Christ dyed for.
Whether any orders are to be borne in the Church, which in their owne nature in déede are not vngodlie, but yet make nothing for edificatiō? I answere, if the orders which the Quenes maiestie enioyneth you be voyde of impietie, ye ought rather to beare them than forsake your Churches, for if the edifying of the Church is chiefely to be sought in this matter, verily we shall soner destroy the Church by forsaking it than by putting on the Apparell. And where vngodlynesse is not, neyther the conscience offended, there must we not giue ouer, though we shoulde beare some seruitude. And [Page] here agayne it might be demaunded, whether Apparell may iustly be compted seruitude, so farre forth as it serueth to comlynesse and order.
Whether y e Prince ought to prescribe anye thing to the Churches in Ceremonies without the good will and frée consent of ecclesiasticall persons. I answere, if the Prince shoulde alwayes haue stayed for the good will of his cleargie, paraduenture the moste wise and godly kings Iosaphat, Ezechias, Asa and Iosias and other good Princes, had neuer brought the Leuites and Ministers of the Churches into order. Albeit my mind is not at all, that Bishops shoulde be shut out of consultations for the Church. Againe I would not haue them chalenge such authoritie to themselues as they haue vsurped against Princes and Magistrates in Papacie. Neyther woulde I haue Bishops to holde their peace and agrée vnto vniust ordinaunces of Princes.
The last two questions touch the mater nearer. Whether it were better in thys order to serue the Churche, or [Page] for these thinges to be cast out of ecclesiasticall function? And whether good Pastors may for the neglecting of suche Ceremonies, iustly be put from the ministerie? I answere, if there be no superstition nor impietie in the rytes, and yet they are enforced, and enioyned good Pastours, which had rather be discharged of them, in déede I will graunt, and that more liberally than néedeth, that a burthen and seruitude is layde vpon them, but I will not graunt, and that for most iust causes, that therefore they shoulde forsake their place or ministerie, and giue ouer vnto Wolues, as it hath bene sayd already, or to vnfitter Ministers, specially when libertie to preache is not taken away, and prouision may be made that no further seruitude creepe in, and many such like things.
I haue sayde what I thought to be saide of the matters propounded in question, knowing that other men for their learning coulde haue better and more finely discussed them, but bicause it was your mindes, that I shoulde answere, [Page] I haue done as I coulde, leauing to others at libertie both pen and iudgemēt. To ende, my minde is not with these, to force or entangle any mans consciēce, but I offer them to be examined, and I aduise, that no man in this controuersie, frame himselfe a conscience, of a desire to contende. And I exhort you al by Iesus Christ our Lord, the Sauiour, Head, and King of his Churche, that euerye one well weighe with him selfe, which way he shall more edifie the Church of Christ, by putting on the Apparell as a thing indifferent, for order and comelynesse sake, and so far somewhat making to concorde and profite of the Church, or for Apparell to forsake the Church, and leaue it to be possessed afterwarde if not of manifest Wolues, yet of vnfitter and worsse Ministers at the least. The Lord Iesus graunt you to see, sauour, and follow that which maketh to his glory, and the safetie and peace of his Church. Fare ye well in the Lorde, together with all the faithfull Ministers. Wée will heartily praye to the Lorde for, you that ye [Page] maye thinke and doe, that is holye and holesome. D. Gualter hath him moste heartily commended vnto you, & wisheth you all prosperitie. And so doe the rest of the Ministers also.
¶ Imprinted at London by William Seres, dwelling in Paules Church yarde, at the Signe of the Hedgehogge.
Reuerendis in Christo Patribus D. Roberto Horno Winton. D. Grindallo Londonien. & D. Parcurstho Noruicen. Episcopis in Anglia, Dominis nostris colendissimis, & fratribus charissimis.
REVERENDI VIRI, Domini honorandi, & fratres charissimi. Dominus Iesus benedicat vobis & seruet ab omni malo. Mittimus scriptū nostrum de re vestiaria datum à nobis ad N. & M. viros doctos & pios, fratres nostros colendos. Ideo autem mittimus ad vos, vt intelligatis, inscijs vobis primarijs ministris, nihil nos priuatim agere cū fratribus, & quod per omnia pacem ecclesiarum vestrarum, quantum quidem possumus, quaerimus. Oramus quoquè dominum, vt rebus vestris semper consulat, & vos seruet in concordia. Vos hortamur viri reuerendi, & fratres chariss. ri rationem habeatis fidelium ministrorum, & doctorum hominum, habent hi serè suas affectiones: vnde Apostolus quo (que) monuit, vt alij [Page] aliorum onera portent. Vestra authoritate plurimum potestis apud sereniss. D. Reginam, apud eius maiestatem efficite, vt boni fratres reconcilientur et restituantur. Rogamus item vt tu D. Horne obseruande domine, & frater charissime, cui primum hae literae dari possunt, ilico cures eas perferri ad D. Noruicensem, eas (que) cō munes habeatis cum D. Iuello, D. Sando, & D. Pilchinthono, quibus proximis nundinis Frankford. deo volente scribam. Has festinatissime exaraui, tam meo, quam Gualtheri nomine, & Basileam misimus inde transportandas Antuerpiam. Vos sedulo oramus, vt significetis, an receperitis. Optime valete viri reuerendi. Dominus benedicat vobis & vestris laboribus.
Dominis N. et M.
DOMINVS IEsus benedicat vobis, viri ornatissimi & fratres charissimi, ac seruet vos ab omni malo. Accepi literas vestras, ex quibus intellexite. N. conqueri, quod mea responsio data ad tuam quaestionem, nimis videatur accisa. Ego vero, mi frater, tunc non vidi, ne (que) nunc video quorsum oportuerit copiosiores scribere literas. Nam rogabas tu duntaxat, quae esset mea de re vestiaria, de qua contendebatur in Anglia, sententia. Ad hanc quaestionem breuibus tibi respondendum putaui. Nam breuibus meam sententiā dicere potui. Dein sciebam beatae memoriae D. Pet. Martyrem & Oxoniae & hic, eandem quaestionem tractauisse saepius & fusius, quibus quod adi cerem non habebam. Memini vero in literis ad te. M. fratrem daias, meae quo (que) sententiae factam tunc quo (que) fuisse mentionem. Et vt iterum vno & altero verbo quod sentio dicam: Nun (que) probauerim si iubeamini vestrum exequi ministerium. ad aram crucifixi imagine oneratam magis [...] ornatam, [Page] & in veste Missatica, hoc est, in alba & Casula, quae à tergo quo (que) ostentet crucifixi imaginem. At quantum ex literis ex Anglia allatis intellego, nulla nunc est de eiusmodi veste contentio: Sed questio est: An liceat Ministris Euangelicis portare pileum rotundum vel quadratum, & vestem albam, quam nuncupant superpellicium, qua minister ornatus, à vulgo discernatur? Et an oporteat ministeriū vel stationem sacrā citius relinquere, q̄ huiusmodi vestibus vti? Respondi ad hanc quaestionem preteritis nundinis Reuerendo viro Domino Roberto Horno Winton. Episcopo, & quidē breuibus repetens verba D. Martyris. Scripserat eidē paulo ante Symmista, & affinis meus charissimus D. Rodolphus Gualtherus, cuius exemplum hisce inclusum ad vos & ad alios fratres nostros, mitto. Ergo si nos audire vultis, nostrumque iudicium de re vestiaria expetitis, sicut vltimis vestris ad me literis significabatis, en habetis in illa Epistola nostrum iudicium, cui si acquiescere non potestis, dolemus sanc quā vehementissime, & cū nullum nobis amplius supersit consilium, Dominum, qui in omnibus & semper respiciendus est, ex animo & incessanter oramus, vt ipse gratia sua at (que) potentia [Page] rebus afflictis consulat.
Quaestiones aliquot tu N. frater proposuisti plures vero eiusdem argumenti M. noster contexuit. Licet vero pro mea simplici ruditate, nun (que) probauerim res in tot distrahi quaestiones, & nodis innecti implicatioribus quaealioqui simpliciores per se, breuibus & satis perspicue expediri potuerant, aliquid tamen annotabo ad singulas, vt hac quo (que) in re, vobis Dominis meis obseruandis & fratribus charissimis, quantum per meam possum infantiam acumenquè retusum magis q̄ acutum, inserutam. Vos autem oro vt benigne haec à me fratre vestro vestri (que) amantissimo accipiatis, & de his animo iudicetis ab affectibus purgato at (que) tranquillo. A contentionibus abhorreo prorsus, & nihil magis supplex peto a domino, quam vt ab ecclesia longe remoueat contentiones, quae ab initio & semper plurimum nocuere vera pietati, & ecclesiam vtcun (que) pacatam & storentem, lacerarunt.
Cum quaeritur an debeant ecclesiasticis leges praescribi vestiariae, vt ijs distinguantu [...]à laicis. Respondeo, Ambiguitatem esse in verbo Debere. Si enim accipiatur pro necessario, & quod ad salutem consequendam pertineat, non [Page] arbitror hoc velle vel ipsos legum authores. Si vero dicatur posse hoc fieri decoris ornatus (que), vel dignitatis & ordinis gratia, vt sit ciuilis quaedā obseruatio, aut tale quid intelligatur quale illud est quod Apostolus vult ministrū vel Episcopū ecclesiae, Cosmion, compositū in (que) vel ornatum esse, non video quid peccet qui veste huiusmodi vtit [...], aut qui eiusmodi veste vti iubet
An ceremonialis cultus Leuitici sacerdotij sit reuocandus in ecclesiam? Respondeo, Si pileus & vestis non indecora ministro, & quae superstitione carent, iubeantur vsurpari à ministris nemo sane dixerit verè Iudaismum reuocari. Praeterea repeto hic quod ad hanc quaestionem video respondisse D. Martyrem, qui vbi ostendisset sacramenta veteris legis esse abolita quae non oporteat reducere in ecclesiam Christi, quae habeat baptismum & sacrā coenam, subiecit: Fuerunt nihilominus in lege Leuitica actiones aliquae ita comparatae, vt propriè sacramēta dici non possent. Faciebant enim ad decorem & ordinem & aliquam commoditatem, quae vt lumini naturae congrua, & ad nostram aliquam vtilitatem conducentia, ego & reuocari & retineri posse iudico. Quis non videt Apostolos pro pace & conuictu credentium faciliori, mandasse [Page] gentibus vt à sanguine & prasocato abstinerent? Erant haec citra controuersiam legalia & Leuitica. Decimas quo (que) hodie multis in locis institutas esse ad alendos ministros nemo nostrum ignorat. Psalmos & Hymnos cant in sacris coetibus manifestum est, quod tamen Leuitae quo (que) vsurparunt. Vt (que) hoc non omittá, Dies habemus festos in memoriam Dominica resurrectionis, & alia. An vero illa omnia erunt abolenda, quia sunt vestigia legis antiquae? Vides ergo non omnia Leuitica sic esse antiquata, vt quaedam exijs vsurpart non passint. Haec ille. An vestitu cum papistis communicare liceat. Respondeo, non dum constar Papam discrimen vestium induxisse in Ecclesiam. Imo discrimen vestium constat esse Papa longe vetustius. Nec viden cur non liceat restitu non superstitioso, sed politico & composito communicare cum papistis. Si nulla re cum illis communicare liceret, oporteret & templa omnia deserere, nulla accipere stipendia, non vta baptismo, non recitare symbolum Apostolorum & Nicenū, adeo (que) abijcere orationem dominicam. Ne (que) vos mutuatas ab ris vllas ceremonias. Res vestiaria ab initio reformationis nun (que) fuit abolita, & retinetur adhuc non lege papistica, [Page] sed vi edicti Regij, vt res media & politica.
Ita sane, si vt re ciuili vt amini pileo & veste peculiari, non hoc redolet Iudaismum ne (que) Monachismum. Nam hi volunt videri a ciuili vita separati, & constituunt meritum in peculiari sua veste. Sic Eustachius. Sebastiae Episcopus damnatus est, non simpliciter propter peculiarem vestem, sed quod in veste religionem constitueret. Noti sunt Gaugreu. Concilij canones, Laodiceni, & VI. Synod. Quod si ex plebe nonnulli sunt persuasi redolere hoc papismum, Iudaismum & Monachismum, admoneantur, & recte de his instituantur. Quod si importunis quorundam clamoribus hac de re ad vulgus profusis, multi inquieti redduntur, videant qui hoc faciunt, ne grauiora sibi oner a imponant, Regiam (que) Maiestatem irritent, deni (que) multos fideles Ministros in discrimen adducant, ex quo vix emergere queant.
An qui libertate sua hactenus acquieuerunt, vt edicti Regij, hac seruitute implicare & sé & ecclesiam, salua conscientia possint? Respondeo, Cauendum ego censeo ne odiosius disputetur, clametur, & contendatur de re vestiaria, at (que) importunitate hac detur occasio Regiae [Page] Maiestati, vt liberū amplius illis nō relinquat, qui libertate hactenús vsi sūt, sed clamoribus necessarijs irritata, mandet vel sumere vestes illas ecclesiasticas, vel cedere statiōe sua, Mirū sane mihi videtur (vestra pace viri ornatissimi, & fratres charissimi dixerim) quod vobis persuadetis, salua conscientia vos & ecclesias seruituti vestiariae subijcere non posse, & non potius expenditis, si re politica & indifferēti vti nolitis, & perpetuo cotendatis odiosius, cui usmodi scruituti & vos & ecclesias subijciatis, qui vestra statione cedētes, lupis exponitis eccleas, aut saltem parū idoneis doctoribus, qui non aequè vt vos ad docendū populum sunt instructi. An vero ecclesias in libertatem asseruistis, quando occasionē suppeditatis, ecclesiam pluribus grauioribus (que) oneribus opprimendi? Non ignoratis quid multi quaerant, quomodo erga Euāgelij predicationē sint affecti, & quales vobis successuri sint, & quid de illis sperandum sit.
An vestitus clericalis sit res indifferens? Videtur sane res indifferens cum sit res ciuilis, ac decori, ornatus, ordinis (que) habeat rationem in qua cultus non constituitur. Haec breuibus ad tuas volui respondere Doctissime & dilectissime, mi Frater N.
Iam venio & ad M. nostri quaestiones, in quibus exponendis ero fortasse breuior. An vestitus peculiaris à laicis distinctus, ministris ecclesiae nun (que) fuerit constitutus? an & hodie in reformata ecclesia debeat cōstitui? Respōdeo, in veteri ecclesia fuisse peculiarem presbyterorum vestitum apparet ex historia ecclesiastica Thedoreti lib. 2. ca. 27. & Socratis lib. 6. ca. 22. pallio in sacris vsos esse ministros, nemo ignorat qui veterum monumenta obiter inspexit. Ideo antea submonui diuersitatem indumentorum non habere suam originem à papa. Eusebius certe testatur ex vetustissimis scriptoribus Iohannem Apostolum Ephesi petalum seu laminam gestasse pontificalem in capite. Et de Cypriano martyre testatur Pōtius Diaconus quod cum iugulum carnifici praebere vellet ei prius birrum dedisse, diacono vero dalmaticam, at (que) sic ipsum in lineis stetisse indutum. Praeterea vestis candidae ministrorum meminit Chrisostomus. At certum est Christianos cum a Gentilismo conuerterentur ad Euangelium & ecclesiam, pro toga induisse pallium: Ob quam rem cum ab infidelibus irriderentur, Tertullianus librum de pallio scripsit cruditissimum. Alia huius generis plura proferre possem, nisi [Page] haec sufficerent. Mallem quidem nihil inuitis inijci ministris, & eos ea vti posse consuetudine, qua Apostoli. Sed quando Regia Maiestas pileum tantummodo & candidam vestem inijcit, in qua cultum (quod saepe iam repetitum est) non constituit, eadem (que) res apud veteres, dum meliores adhuc ecclesiae res essent, vsurpatae sunt abs (que) superstitione & culpae, optarem bonos ministros in his, non vt in prora & puppi, quod dicitur, totum constituere Religionis profectum, sed dare aliquid tempori & de re indifferenti non odiosius altercari, sed modeste iudicare, haec quidem fieri posse, sed proficiendum cum tempore. Propiores enim esse Apostolicae simplicitati, qui discrimina illa ignorēt, aut non vrgeant, interim tamen à disciplina in amictu non sunt alieni.
An vestium praescriptio congruat & Christiana libertate? Respōdeo, Res indifferētes admittere aliquando perscripti nem adeo (que) coactionem, vt sic dicam quo ad vsum, & non quo ad necessitatem, vt aliquid scilicet quod natura sit indifferens, vt necessarium conscientiae obtrudatur, & ita animis inijciatur religio. Tempora certe & loca sacrorum coetuum recte habentur inter indifferentia, & tamen si hic [Page] nulla sit praescriptio, quanta obsecro confusio cō turbatio (que) orietur?
An vllae ceremoniae nouae praeter expressum praescriptum verbi Dei cumulari possint? Respondeo, me non probare si nouae cumulentur ceremoniae: sed tamen aliquas institui posse non negarim, modo in eis non statuatur dei cultus, sed instituantur propter ordinem & disciplinā. Christus ipse Encaeniorum festum vel ceremoniam seruauit, nec tamen lege praescriptum legimus hoc festum. In summa, propositionum vel quaestionum de re vestiaria potior pars de eo disputat, An de vestibus leges in ecclesia condi vel debeant vel possint? Ac quaestionem reuocat ad genus, quidnam videlicet de ceremonijs statucre liceat? Ad has propositiones paucis respōdeo, me quidem malle nullas ceremonias nisi necessarias obtrudi ecclesiae, interim tamen fateor non posse statim leges de his, forte non adeo necessarias, aliquando & inutiles, damnari impietatis, turbas (que) & schisma excitare in ecclesia, quum videlicet superstitione carent & res sunt sua natura indifferentes.
An ritus Iudaeorum antiquatos renouare, religioni (que) Idololatrarum proprie dicatos, in vsus reformatarum ecclesiarum liceat transferre? [Page] De haec quaestione antea respondi, vbi disserui de Leuiticis ritibus. Nolim vero ritus Idololatricos nō repurgatos ab erroribus transferri in ecclesias reformatas. Rursus vero & ex aduerso quaeri poterat, an recepti ritus, remota superstitione, propter disciplinam & ordinem retineri siue peccato non possint?
An conformatio in ceremonijs necessario sit exigenda? Respondeo, Conformationem in ceremonijs in omnibus ecclesijs sorte non esse necessariam. Interim si praecipiatur res non necessaria, rursus tamen non impia, ob eam, ecclesia non videtur esse deserenda. Non fuit in ritibus conformitas in omnibus ecclesijs vetustioribus. Quae tamen conformibus vtebantur ritibus, eas non vituperabant conformitate carentes: facile autem credo viros prudentes at (que) politicos conformationem rituum vrgere, quod existiment hanc facere ad concordiam, & quod vna sit ecclesia totius Angliae: In quare si nihil impij misceatur, non video quomodo eiusmodi non malis institutis, hostiliter vos obijciatis.
An ceremoniae cum aperto scandalo coniunctae retineri possint? Respondeo, scandalum vitari oportere. Videndum interim ne sub scandalo nostras affectiones contegamus. Non ignoratis [Page] aliud quidem datum, aliud vero acceptum & vltro accersitum esse scandalum. Non disputo nunc an vos sinc graui scandalo dato descrere possitis ecclesias, pro quibus Christus mortuus est, propter rem indifferentem.
An vllae constitutiones ferendae in ecclesia, quae natura sua impiae quidem non sunt, sed tamen ad aedificationem nihil faciunt? Respondeo, si constitutiones impietate carent, quas vobis imponere vult Regiae Maiestas, ferendae sunt potius (quam) deserendae ecclesiae. Si enim aedificatio ecclesiae hac in re potissimum est spectanda, deserendo certè ecclesiam plus destruxerimus ecclesiam, quam vestes induendo. Et vbi abest impietas, nec laeditur conscientia, ibi cedendum non est, licet aliqua imponatur seruitus. Interim vero quaerirur sus poterat an sub seruitutem iuste referamus rem vestiariam, quatenus facit ad decorem & ordinem.
An quic (que) ecclesijs à principe praescribendum in Ceremonijs sine voluntate & libero consensu Ecclesiasticorum? Respondeo, Si voluntas Ecclesiasticorum semper sit expectanda principi, nun (que) forte sapientissimi & pijssimi Reges Iosaphat, Ezechias, Asa, & Iosias, alij (que) principes boni, leuitas & ministros ecclesiarum redegissent [Page] in ordinem. Quamuis nolim prorsus excludi Epscopos a consultationibus ecclesiasticis. Nolim rursus eos eam sibi potentiam vendicare, quam sibi vsurparunt contra principes & magistratus in papatu. Nolimitem tacere Episcopos & consentire ad iniqua principū instituta.
Postremae quaestiones duae propius ad rem ipsā accedūt, An consultius sitecclesiae sic inseruire, an propterea ecclesiastico munere eijci? Et, an boni pastores iure ob huiusmodi ceremonias neglectas à ministerio amoueri possint? Respōdeo, si in ritibus nulla est superstitio, nulla impietas, vrgentur tamen, & imponūtur bonis pastoribus qui mallent illos sibi non imponi, dabo sane, & quidem ex abundanti, onus & seruitutem ipsis imponi, sed non dabo, id (que) iustissimis ex causis, stationem vel ministerium propterea esse deserē dū, & locum cedendū lupis, vt antea dictū est, vel ineptioribus ministris, presertim cū maneat libera predicatio, caueri (que) possit ne maior obtrudatur scruitus, & multa huius generis alia.
Dixi quae mihi videbantur dicenda de propositis quaestionibus, non nescius alios pro sua eruditione longe elegantius melius (que) potuisse excussisse, sed quia ita voluistis vt responderem, feci quod potui, liberum alijs relinquens de his [Page] & calamum & iudiciū Quod superest, nullius ego his conscientiam vrgere & irretire volos sed examinanda propono, moneo (que) ne quis in hac cō trouersia ex cōtentionis studio sibi faciat conscientiā. Hortor item vos omnes per Iesum Christū Dn̄m nostrū, Ecclesiae suae seruatorem, caput & Regē, vt probe quis (que) apud se expendat, vera nam re plus aedificarit ecclesia Christi, si propter ordinē & decorē vestibus vt atur, vt re indifferenti, & hactenus ad concordiā vtilitatem (que) ecclesiae nonnihil faciente, an vero propter rem vesti ariā deserat ecclesiam, occupandū postea si non a lupis manifestis, saltē a ministris minime idontia & bonis, Dominus Iesus det vobis videre, sapere, & sequi quod facit ad gloriā eius, & ecclesiae pacem & salutem. Valete in domino vna cum omnibus fidelibus ministris. Orabimus sedulo pro vobis dominum, vt ea sentiatis & faciatis, quae sācta sunt & salutaria. D. Gualthcrus amicissime vos salutat, & omnia foelicia vobis precatur, faciunt hoc ipsum reliqui etiam ministri.
EXCVSVM LONDINI APVD Guillihelmum Seres. Anno. 1566.