RIght Worshypfull and welbeloued brethren 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 what to adde . And I remember that mention 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 commaunded 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 the wearing wherof your Ministers maye be discerned from the people ? And whether they ought to forsake the ministerie , and their sacred place , rather than weare such apparell ? To this question , I answered the right Reuerende D. Robert Horne Bishoppe of Winchester the last Mart , and that briefly repeating 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 that 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 iudgement , 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 propounded certaine questions , and our brother M. hath gathered moe of the same argument . And albeit I according to my simple rudenesse neuer liked to haue maters drawen into so many questions , and intangled in intricate doubtes , whiche otherwise being of themselues more simple , might in fewe wordes and plainely ynough be 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 taken for necessarie , & pertayning to the obteyning of saluation , I do not think the law makers them selues to be of this minde . But if it be meant , that this may be done for comelinesse and beautie , or estimation 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 , that 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 lawe certaine actions of such sort , as they coulde not properly be called holy , for they serued for comelynesse and order , & some commodious 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 , commaunded 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 the 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 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 communicate with them , then must we forsake all Churches , receyue no stipends , vse no baptisme , reade neyther the 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 indifferent 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 was condempned , 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 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 the 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 oppresse the Church with more and heuier burdens ? ye are not ignoraunt 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 the 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 Socrates lib. 6. cap. 22. And that they vsed Pallium in ministration , none that 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 the Pope . Eusebius at the least recordeth out of the moste auncient writers , how that Iohn the Apostle wore at Ephaesus a Bishops attire vpon 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 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 the 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 with christian 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 the mindes driuen 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 the propositions or questions concerning Apparell , standeth in 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 vpon the Church , yet in the meane season I graunt , that lawes concerning ceremonies , paraduenture 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 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 may be retayned ? I aunswere , that offence ought to be auoyded . In the 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 edification ? 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 here agayne it might be demaunded , whether Apparell may iustly be compted seruitude , so farre forth as it serueth to comlynesse and order .

Whether the 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 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 , I haue done as I coulde , leauing to others at libertie both pen and iudgement . To ende , my minde is not with these , to force or entangle any mans conscience , 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 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 .

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 , neque 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 sententiam 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 quoque sententiae factam tunc quoque fuisse mentionem . Et vt iterum vno & altero verbo quod sentio dicam : Nunque probauerim si iubeamini vestrum exequi ministerium . ad aram crucifixi imagine oneratam magis ● ornatam , & in veste Missatica , hoc est , in alba & Casula , quae à tergo quoque 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 ministerium vel stationem sacram citius relinquere , q huiusmodi vestibus vti ? Respondi ad hanc quaestionem preteritis nundinis Reuerendo viro Domino Roberto Horno Winton . Episcopo , & quidem breuibus repetens verba D. Martyris . Scripserat eidem 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 quam vehementissime , & cum nullum nobis amplius supersit consilium , Dominum , qui in omnibus & semper respiciendus est , ex animo & incessanter oramus , vt ipse gratia sua atque potentia rebus afflictis consulat .

Quaestiones aliquot tu N. frater proposuisti plures vero eiusdem argumenti M. noster contexuit . Licet vero pro mea simplici ruditate , nunque 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 quoque in re , vobis Dominis meis obseruandis & fratribus charissimis , quantum per meam possum infantiam acumenquè retusum magis q acutum , inserutam . Vos autem oro vt benigne haec à me fratre vestro vestrique amantissimo accipiatis , & de his animo iudicetis ab affectibus purgato atque 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 vtcunque 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 arbitror hoc velle vel ipsos legum authores . Si vero dicatur posse hoc fieri decoris ornatusque , vel dignitatis & ordinis gratia , vt sit ciuilis quaedam obseruatio , aut tale quid intelligatur quale illud est quod Apostolus vult ministrum vel Episcopum ecclesiae , Cosmion , compositum inque 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 & sacram coenam , subiecit : Fuerunt nihilominus in lege Leuitica actiones aliquae ita comparatae , vt propriè sacramenta 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 gentibus vt à sanguine & prasocato abstinerent ? Erant haec citra controuersiam legalia & Leuitica . Decimas quoque hodie multis in locis institutas esse ad alendos ministros nemo nostrum ignorat . Psalmos & Hymnos cant in sacris coetibus manifestum est , quod tamen Leuitae quoque vsurparunt . Vtque 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 & Nicenum , adeoque abijcere orationem dominicam . Neque vos mutuatas ab ris vllas ceremonias . Res vestiaria ab initio reformationis nunque fuit abolita , & retinetur adhuc non lege papistica , sed vi edicti Regij , vt res media & politica .

Ita sane , si vt re ciuili vt amini pileo & veste peculiari , non hoc redolet Iudaismum neque 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 , Regiamque Maiestatem irritent , denique 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 , atque importunitate hac detur occasio Regiae Maiestati , vt liberum amplius illis non relinquat , qui libertate hactenús vsi sunt , sed clamoribus necessarijs irritata , mandet vel sumere vestes illas ecclesiasticas , vel cedere statiōe sua , Mirum 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 & indifferenti vti nolitis , & perpetuo cotendatis odiosius , cui usmodi scruituti & vos & ecclesias subijciatis , qui vestra statione cedentes , lupis exponitis eccleas , aut saltem parum idoneis doctoribus , qui non aequè vt vos ad docendum populum sunt instructi . An vero ecclesias in libertatem asseruistis , quando occasionem suppeditatis , ecclesiam pluribus grauioribusque oneribus opprimendi ? Non ignoratis quid multi quaerant , quomodo erga Euangelij predicationem 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 , ordinisque habeat rationem in qua cultus non constituitur . Haec breuibus ad tuas volui respondere Doctissime & dilectissime , mi Frater N.