¶ A briefe examination for the tyme of a certaine declaration lately put in print in the name and defence of certaine Ministers in London refusyng to weare the apparell prescribed by the lawes and orders of the Realme In the ende is reported the iudgement of two notable learned fathers M. doctour Bucer and M. doctour Martir sometyme in eyther vniuersities here of England the kynges readers and professours of diuinitie translated out of the originals written by theyr owne handes purposely debatyng this controuersie Paul Rom. 14 I besech you brethren marke them which cause diuision and geue occasions of euyll contrary to the doctrine which ye haue learned and auoyde them for they that are such serue not the Lorde Iesus Christ but their owne bellyes and with sweete and flatteryng wordes deceyue the hartes of the Innocentes ¶ The counsell of S. Austen vnto Januarie Epistola 118. SVche thynges as haue diuersitie of obseruations by reason of the diuersitie of Landes and Countreys as of fastyng on the Sabboth daye or at other days Of communicating euery day Sunday or Saterday or otherwyse all these thynges haue freedome in obseruation And certes there is no maner discipline or vsage in these thynges more agreable vnto a graue and prudent christian man then that he attemper hym selfe to the orders of that Church whereto he shall chaunce to resort For by S. Ambrose counsell a man ought to obserue that maner whiche he seeth that Churche to vse whereto he chaunceably commeth yf he wyll not be slaunderous to any man or any man be slaunderous vnto hym As for me saith S. Austen when I diligentlye bethought my selfe of this sentence I haue alway had it in such veneration as yf I had receyued it as an oracle heauenly sent from God For I haue perceyued euen to my great sorow and heauynes much disquietyng of the weake to be caused by the contentious stubbernes and superstitious feare of certayne brethren which rayse vp so braulyng questions that they thynke nothing to be well done but what they do them selues and that in such matters which can come to no certayne ende neither by the aucthoritie of holy Scripture nor by the tradition of the vniuersall Church nor tende to any commoditie of the reformation of lyfe Yet is this disturbaunce made because some one hath deuised within hym selfe some maner of reason whatsoeuer it be eyther for that he hymselfe in his owne countrey accustomed so to do or els sawe other do in some such place where he hath trauelled The whiche the farther it was from his owne countrey so muche the better learned he thought that place to be ¶ To the Christian reader IF for any occasion the counsayle of Salomon contrarious to it self at the first sight maye haue place to be alleaged out of the. xxvi Chapter of his Prouerbes that is Ne respondeas stulto iuxta stultitiam suam ne efficiaris ei similis And againe Responde stulto iuxta stultitiam suā ne sibi sapiens esse videatur Aunswere not a foole accordyng to his foolyshnes lest thou be made lyke to hym And agayne Aunswer a foole accordyng to his foolyshnes lest he may sceme to himself to be wise It may now of good congruence be verified in the cause vttered in question for order of ministers apparell It is not vnknowen what argumentes and conclusions what letters and wrytynges haue ben vsed and tossed from man to man in secrete sort for these two or three yeres to disproue the libertie of the chyldren of God in the vse of externe thynges to conuel the obedience that true Subiectes shoulde perfourme to the aurthoritie of theyr Prince to the lawes of the Realme establyshed to the discredityng and condemnation of such which in a whole conscience thynke it lawefull for them to weare and yet charitably bearyng with the weaknes of such whose consciences are entangled with fearefull scrupulositie towarde the same The small weyght of theyr reasons and argumentes so set out theyr cause so harde to defende with learnyng so many graue wryters of iudgement agaynste them the matter fullye debated by the best learned men of the Realme of late with thorder of the counsayle taken in the tyme of blessed memorie Kyng Edwarde and fully concluded caused diuers men beyng yet offended with suche vnaduised wrytynges to holde theyr pennes without more confutyng or disprouyng the same as was easye for them to do partly stayed by the fyrst part of Salomons counsayle Ne respondeas stulto iuxa stultitiam suam ne efficiaris ei similis Yea moreouer charitie borne to the aucthours of such wrytynges moued some men to kepe pacience and the counsayle of S. Paule helde others in scilence whereas he chargeth his scoler Timothy thus Stultas et ineruditas questiones respue sciens eas parere pugnas porro seruū domini nō oportet pugnare sed placidū esse erga omnes propensum ad docendum tolerantem malos cum mansuetudine erudientē eos qui obsistunt si quando det illis deus paenitentiam ad agnoscendum veritatem et resipiscant a diaboli laqueo capti ab eo ad ipsius voluntatem Foolyshe and vnlearned questions put from thee remembryng that they do but gender stryfe for the sernaunt of the Lorde must not stryue but must be peaceable vnto all men and apt to teache and one that can suffer the enyll in mekenes and can infourme them that resyst yt that God at any tyme wyll geue them re pentaunce for to knowe the trueth that they may come to themselues agayne out of the snare of the deuyll which are nowe taken of hym at his wyll To enforce this text at this tyme in the particuler appliyng therof shalbe spared yet for hope of their amendement who haue disorderlye behaued them selues To eragerat the matter agaynste them with muche alleagyng learned mens iudgementes many dead some yet alyue otherwyse then to instruct them by a few reported shall also be spared as it would haue ben wyshed the matter wholly myght rather with scilence haue ben styll buryed But now the prouocation of a treatise so solemlye aduouched so confidentlye affirmed of very late so publiquely by prynt diuulged and dispearsed hath made this wryter nowe to thynke it hygh tyme to call to remembraunce the latter part of Salomons scntence Responde stulto iuxta stultitiam suam ne videatur sibi sapiens Not yet professyng by this examination to say halfe so much as myght be spoken in the comprehension of the cause nor takyng so much aduauntage agaynst that inconfiderat wrytyng as it myght deserue to be charged but briefely to put to the aucthours consideration the weaknes of the reasons the sophisticatiō of the arguments of that discourse vnworthy of it selfe to saye the trueth to be once aunswered as beyng so written as euery man but such as be eyther to parcially bent to the cause or for lacke of learnyng can not expende the substaunce of the wrytyng maye
by men it be commaunded but as the tradition or precept of god Thus farre Doctour Bucer With whom Maister Caluine very wel agreeth saying ‡ That which is part of decencie commended vnto vs by the Apostle though it be prescribed by man is Gods tradition and not mans as kneelyng at solemne prayers and suche lyke So then if you woulde haue rested vppon the censures of these godly learned men you shoulde not haue needed thus vnwysely to haue skoffed at this wysdome of man contaynyng her selfe within the limittes of the wysdome of God as is before proued and myght be fully iustified by infinite places of Germayne wryters and by theyr letters of late sent into the Realme to dyuers godly but for prolixitie The thyrde mayne reason you vse is That none of Christes litleones must be offended Whiche thyng accordyng to your vsage you augment with sundrye textes of Scripture as yf all the men of vnderstandyng in this Realme were yet aslepe and neyther saw nor harde the voyce of theyr maister Christ and his holy Apostle But you passe ouer with silence that whiche you shoulde haue substauncially waded through Vz That these orders nowe taken do iustly offende the weake lambes of Christes folde Wherfore to aunswere to the generall proposition it is not expedient seeing it is holden as most true of all men But concerning the offendyng of the weake briefely In indifferent thynges if lawe for common tranquilitie haue prescribed no order what ought to be done a Christian man ought to haue a great regarde of his neyghbours conscience accordyng to S. Paules doctrine But yf lawe foreseeyng harmes and prouiding quietnes haue taken lawefull order therin offence is taken and not geuen when the subiect doth his duetie in obedience so seuerely enioyned hym by Gods worde Notwithstandyng you say that a wyse shipper in saylyng wyll not come nygh rockes and flattes yf he may but take sea rowme ynough In deede the wyse shipmen of our Churche haue spyed the rockes of false doctrine superstition and errour wherevpon many haue ben cast away and to auoyde them haue taken rowme ynough in the scriptures of God For outwarde apparell of them selues are not suche rockes and flattes as you do phantasie neyther euer harde you any of Christes seruauntes to be in daunger of perishing iustly by them as they be now appoynted Yea you may beholde many a godly passenger vnder these orders saylyng with a straight course towarde that heauenly Hauen whervnto he trusteth safely to arriue Al these men in this ship of Christ takyng example by the politike gouernour S. Paul crye out aloude and say Non omnia papistica edificant All popery doth not edifie and are marueylous circumspect and carefull lest any of Christes deare flocke should be offended As for the place alleaged by you where S. Paule forbyddeth Cōmunion with the Gentyles in their idolatricall worshyppyng yf you had applyed it you shoulde haue perceyued no sequele therof For thankes be to God we dwell not among the Babilonians and Chaldies we haue in our Church no publique worshyppyng of Idolles no Heathenishe or idolatrical sacrifice as were in some place of the citie of Corinth whose societie contagion we ought to auoyde And yf there be in a Church where Christes Gospel is purely preached and his sacraments rightly ministred some euyl among the good as in one net diuers sortes of fishes in one fielde wheate and tares in one barne corne and chaffe yet the good are not sayde to communicate or be defyled of the badde as long as they consent not to theyr wickednes but depart from among them not by corporall separation but by dissimilitude of life and diuersitie of maners though they both vse the same temple the same table the same sacramentes as S. Augustine setteth out at large It is one thyng to flee from communicatyng with open professed idolatrie theyr prophanes rites and deuylyshe orders though in hart we worshyp God and another ryghtly to vse rites and fassions abused all the abuses beyng clearely condempned Of the one we haue an expresse commaundement in Scripture the other our auncient fathers haue practised before you and Gods holy worde hath not forbydden it The fourth foundation or grounde that you lay is That you must needes cast away and forsake all those thynges as haue ben brought into the Church besides or contrary to the Scripture This platte you enlarge with a dosen seuerall sentences all which paynes you myght well haue saued yf you had not mynded to haue ben bytyng and snappyng by the way at your superiours This trueth all faythful Christians confirme with you That concernyng fayth and doctrine concernyng remission of sinnes and eternall saluation nothing ought to be taught or receyued which is contrary or not grounded in the Canonicall Scriptures For holy writ geuen by the inspiration of God is not only a lyght to our feete as Dauid sayth but also so profitable that thereby the man of God maye be absolute beyng made perfecte vnto all good workes as Saint Paule testifieth And though this be most true touchyng the substaunce of Christian religion yet the maner and order of settyng of it foorth is not particularly expressed but generally left to the disposition of Christes Churche from tyme to tyme accordyng to those wordes of Saint Paule * Let all thynges be done comely and orderly Wherein whatsoeuer shalbe lawfully done to those purposes is not to be iudged besydes the Scriptures As for example Fastyng is commaunded in Gods worde But what dayes we shoulde fast or what dayes we shoulde not beyng not there determined yf the Christian Churche decree it is not besydes the Scripture The ministryng of Baptisme the Lordes supper is commaunded in Gods worde But what dayes what tymes what places in what companye with what prayers before and after yf the Christian Churche decree it is not besides the Scriptures And accordyng to this Saint Augustine wryteth touchyng the receyuyng of the Sacrament of the body bloud of Christ fastyng in the mornyng Saluator ideo non praecepit quo deinceps ordine sumeretur vt Apostolis per quos Ecclesias dispositurus erat seruaret hunc locum Our Sauiour therfore hath not cōmaunded in what order the Sacrament shoulde be afterwarde receyued because he myght reserue this place to his Apostles by whom he woulde order the Churches Thus also the preachyng of the Gospell is commaunded in Gods worde but howe to do this office in Pulpit or otherwayes in mornyng or after noone and so forth yf the Christian Churche decree it is not besides the Scripture The lyke may be sayde concernyng lawes politike of Princes affayres and trafficke betwixt man man whose groundes and rules are in Gods worde and yet the particular circumstaunces in practising them being diuers in sundry Countreys accordyng to the iudgement of magistrates are not besides Scriptures when al those diuersities haue Gods worde for theyr
of Moises and that in the Temple to wynne to Chryst the obstinate Jewes The histories Ecclesiasticall also haue diuers experiences howe much our auncient fathers increased Christes Churche by such godly pollicie Hence it was that they plucked not downe all the Jewyshe Sinagoges and Heathenyshe Temples but turned them to the seruice of God that they altered theyr feast dayes that they chaunged their rites to Godlye purposes And that this myght be done it appeareth by S. Augustine to Publicola saying Cum vero ista vel in honorem veri dei conuertuntur hoc de illis fit quod de ipsis hominibus cum ex sacrilegis et impiis in veram religionem mutantur When these thinges be conuerted vnto the honour of the true God it is of them as it is of the parties them selues whan they were before committyng sacrilege and impietie nowe they be conuerted into true religious persons These fathers thought not them selues in suche thynges vnder the commaundement which God gaue his people to practise in the land of Canaan therfore durst not with an herotcal spirite destroy all that the Heathen had inuented before But dyd Vindicare tanquam ab iniustis possessoribus in vsum suum clayme to theyr owne ryght vse as it were from the iniust possessours such lyke thynges as you talke of in this declaration Neyther dyd almyghtie God wyll his people to ouerthrowe the Cananites images and aulters leste those Gentyles shoulde be made more obstinate in their false religion as you alleage the cause but rather as the text declareth leste Gods seruauntes shoulde thereby fall vnto their idolatrie For they were charged not to bryng that heathenyshe people to Gods true seruice but to rote them cleane out of the land which they had so wickedly polluted Wherfore you do wrye this place from his naturall sense Upon this text you adde a note in the margent That al monumentes of Idolatrie must be destroyed signifing what your auditours and readers shoulde iudge of these orders which yet you your selues sometimes acknowledge to be indifferent and maye be vsed when occasion shall serue If these thynges required at your handes be preciselye vnder that commaundement of God to his people enteryng the lande of Canaan then is all this controuersie at an ende Proue that and al is done It woulde helpe you very much in this matter to consider that there is great difference betwixte those thynges that were meerly inuented of the Heathen to the worshyp of Idols and to maynteyne idolatrie and those that haue ben abused of papistes specially these fewe thynges beyng first institute for no such intent From this argument of not edifiyng wherein you would haue vs rather yelde to your saying then be perswaded by your reasons you fall to speake against pollicie without the compasse of Gods word vnder the which you would comprise these orders not impius wicked And for want of matter thorow your spirite of ironie you must as you do to the Prince the Counsayle the Byshops the learned men â— wyse geue also to the aduertisementes theyr gyrde and nip whiche very prudently thinketh it well yf Ministers receyuyng these orders teache and protest for what ende and purpose they take and vse the same wherby others may learne what difference there is nowe when these thynges are set forth for decencie and order and the tyme when suche lyke were inforced as the seruyce of God What fault you fynde with this rule you declare not Peraduenture you thinke those garmentes yet stayned with Idolatry and therefore not to be receyued by any protestation wherein you are contrary to your selues to all learned men and to the scriptures Or els you thynke not this declaration suffient in these thinges indifferent that they be not vrged of necessitie that they be onlye appoynted for decencie and order wherevnto you maye adde more circumstaunces yf you wyll but they are contayned vnder those two whiche yf the Minister both holde hym selfe and diligently declare to other he may with discharge of conscience obey his Prince knowyng that comelynes and order edifie the Churche of Chryst. Well the aduertisements must be defaced with the infamous title of the inuention of man and such lyke And vpon what reason shall this be done Forsoth it is lyke the wysdome of them that woulde haue ymages you say in Churches to exercise theyr strength in refraynyng from the worship of them whiche thyng is agaynst the wysdome of God Deut. 7. You shoulde haue done the dueties of discrete preachers yf you had vttered this your vnlykely lykelyhood to them that stande in so fonde defence of ymages whereof what the doctrine of this Realme is it is publykely declared And as for these orders all obedient men well vnderstande that they are not geuen to trye any mans perfection Neyther do they passe the wysdome of God whiche in the Scriptures willeth all thynges to be done decently and orderly whiche graunteth the godly magistrate aucthoritie of makyng ecclesiasticall lawes whiche hath geuen also power to the Churche whiche promiseth his spirite to Synodes yea for ordeynyng rytes and maners But to beate downe this pollicie of mans brayne you say very lytle nay nothyng at all to the purpose that in thinges neyther commaunded nor forbydden we must not folowe our owne phantasies lest we heare In vayne do they worship me teaching doctrines the preceptes of men These preceptes of men wherewith the Prophete and the Apostle saye God is not worshipped were such as Chrisostome wryteth whiche the seniours had made newe other wayes then Moyses commaunded and preferred them in Gods seruice before the lawe of the Lord and added them to Gods worde as iudgeyng it otherwayes vnperfect for the saluation of Gods people On this maner no man at this tyme vrgeth these orders That holsome lawes of godly magistrates whiche seruing God as S. Augustine affirmeth they make not onlye for humayne societie but also for Gods religion which furthermore he truely tearmeth Clensing instrumentes of the Lordes barren floure profitable terrours commodious admonitions healthsom boundes medicine right phisical That these I say are not to be thought the preceptes of man it needeth not to call together here all the auncient felowship of fathers Doctour Bucer vpon this place may teache you the same who most godly pronounceth thus Quicquid homo statuerit quod quomodocunque ad vsum proximorum faciat c. Whatsoeuer man shall decree whiche by any meanes may make to the vse of his neighboures for that the same is deriued from the rule of charitie as be lawes ciuill domesticall statutes ceremonies and rytes whiche Christian men vse thereby to teache or heare Goddes worde more commodiouslye or to praye and about the Lordes Supper and Baptisme yea whatsoeuer shalbe a furtheraunce to passe our lyfe here more profitablye and decently That thing ought not to be esteemed as a tradition or precept of man though
be when these thinges in Christes Churche may haue their good vse But whether that tyme be nowe or nay there are preiudices agaynst you of the like tyme heretofore of the whole parliamēt of the Clergie of the most part of protestants papistes As for that power whiche you expounde God hath geuen to Princes whether it contayne all their aucthoritie and iurisdiction as you rehearse it it shall not be narrowly scanned at this tyme. Neyther thankes be geuen to God doth the Prince of pleasure but for further commoditie of her subiectes require this subiection of yours which howe lawfully you withdrawe God knoweth and will iudge Ueryly this your declaration in that day will not be your defence when the Lorde shall lyghten thynges that are hyd in darkenes and make the counsell of the hartes manyfest Also we all nkowe or ought to knowe in what cases we shoulde put in vse that saying of S. Peter * We ought more to obey God then man And therefore we sticke not in these thynges to shewe gratefull hartes as of those men who acknowledge them selues by the meanes of suche a Prince deliuered out of those miserable cases We are affrayde to stryue contentiouslye about the varietie of kynge Salomons wyues garment thinges outwarde lest we should hurt her inward beautie as S. Augustine thynketh to become seruauntes of the Churche a Queene so pearelesse The bondes and limittes whiche you appoynt for true obedience of subiectes to theyr princes are very narrowe daungerous For oftentymes the Subiect ought to obey in thynges not forbydden by God and commaunded by lawe though he do not playnly perceyue eyther for what good end they are required or to what ende they wyll come as dayly experience in common wealthes do shewe But belyke you wyll haue euery man to vnderstande as much as the Prince and councell knoweth and intendeth or els you wyll set the subiect at his choyse Moreouer here is perylous auctoritie graunted to euery subiect to determine vpon the Princes lawes proclamations and ordinaunces that when they shall see them many tymes otherwayes then they are in deede vnprofitable then shall they nay they must not do and accompyshe the same If you restrayne this to matters Ecclesiasticall you helpe your selues neuer awhyt For euery Minister there hath not full power to make and abrogate Ecclesiasticall lawes nor yet knowledge well to iudge of them This is therfore scarse to geue example of true obedience to God and man For in not obeying man in such thynges indifferent whose vse you can not shew nowe to be wicked you obey not God whose minister man is But I omit here longer to resite your wrytyng in this poynt for good considerations Which I thynke your selfe better aduised hereafter wyll expende The fyfth and last reason generall that moueth you vtterly to refuse the receyuyng of apparell yet continued and declared is the consideration of Christian libertie whiche thereby you thynke shoulde be manifestly infrynged and so forth And here you triumphe in your textes how Christ hath delyuered vs from the bondages of ceremonies and law As touchyng Christian libertie the faythfull man must knowe that it is altogether spirituall and parteyneth only to the conscience whiche must be pacified concernyng the lawe of God and nexte well stayed in thynges indifferent This libertie consisteth herein not to be holden tyed with any religion in externall things but that it may be lawfull before God to vse them or omit them as occasion shall serue This perswasion a godly man must alwayes retaine kepe safe in his mynde but when he commeth to the vse action of them then must he moderate and qualifie his libertie accordyng to charitie towarde his neyghbour and obedience to his Prince So though by this knowledge his mynde and conscience is alwayes free yet his doyng is as it were tyed or limitted by lawe or loue Herevpon a well learned man saith ‡ It is sufficient in Christian libertie to vnderstand that before God it is no matter what meates or what clothes thou vse though in thy whole lyfe thou neuer eat flesh and though alwayes after thou vse in apparell one colour and fassion So hath another Quo ad sensum et doctrinam semper profitendū adiaphora esse libera non quo ad usurpationem A Christian man must alwayes professe that indifferent thynges as muche as appertayneth to vnderstandyng and doctrine are free and not touchyng theyr vse Nowe then forasmuch as these garmentes are among thynges indifferent we may easylye knowe how they are free as parteynyng to our conscience and yet notwithstandyng we may be obedient to lawes without impairyng of Christian libertie But to the weyghyng of your reasons Fyrst the Lorde God be praysed the religion of Chryst standeth in no such daunger as you beare men in hande it doth by puttyng men in mynde to trye those constitutions that the wyse men of the whole Realme haue well hoped wyll serue to some good purpose in this congregation of Chryst. Then no wyttye or Godly man can iustly iudge our religion to be but Prynces pleasures yf Prynces through great deliberation make lawes for the Church call vppon the practize of the same You are not ignoraunt what this smelleth of that is either of Donatistrie or Papistrie which sectes thynke alwayes the true catholiques to geue to much to Princes and Magistrates when as by Gods worde they acknowledge them to be supreme gouernours not onlye to see lawes framed by the Cleargie put in vse but to disanul the naughtie and to decree good and godly Thirdlye he hath traueyled but simplie in Scripture who reasoneth from the abolyshyng of Moyses ceremonies to the pluckyng of all good orders out of the Churche For though Chryst beyng the body of all those shadowes hath fulfylled them so that we neede not to feare the curse pronounced vpon all them that do not abyde in all thinges that were written in the lawe yet we are not forbydden to vse some one of them yf it myght edifie the Churche of Chryst. And yf they be by all wayes forbydden yet no learned man wyll gather that no decent fassyons are needefull in the Churche Last of all who seeth not that these few orders now to be obserued are not inioyned as figures or shadowes of any thyng to come but as some meanes yf it myght be for a tyme to set forwarde the buyldyng of God The ende of these groundes is this That you fearyng these garmentes shoulde be thought necessary you vtterlye refuse to admit them This opinion of necessitie which you phantasie neyther was annexed to these at the begynnyng neyther any wyse or learned man in this Church maynteyneth it neyther is it nowe by any meanes confirmed but playnely the contrary is protested taught and done Howe vnnecessarie soeuer you woulde make men beleue that vniformitie in outwarde apparell among Ecclesiasticall ministers were as by the whiche you woulde
second foundation of your reasons is that these diuersities of vestures were inuented of Antichrist therefore we ought not only to forsake the Pope but all his inuentions Besydes this ye woulde haue all maner of difference of vestures and apparell of Ministers to be taken away Wherefore seyng these two be the chiefe strength of your argumentes I wyll fyrst intreate of them Afterwarde I wyll adde what soeuer it be yf I can call to my remembraunce any other thyng brought in of you to confirme your opinion In Moses lawe or Priesthood after Aarons order there were sacramentes with the whiche it pleased God to confirme as I myght say by puttyng his seale to them the promises made of Chryst commyng I knowledge do graunt that all these thynges be abrogated neuer to be brought in agayne for we beleue that Christ is alredye come and not that he wyll come And we haue other seales in Scripture delyuered to vs of Chryste hym selfe in the Gospell bread wyne and water therfore we neede not call agayne signes for this purpose vsed in the olde Testament There were also in that lawe other signes actions so ordeyned that they could not be properly called Sacramentes and yet they had some respect to comelynesse to order and to some commoditie And these I iudge may be restored retayned as thinges agreeyng to the lyght of nature and inducyng to some profitable vse Who doth not see that the Apostles to the intent they that beleued myght lyue more peaceably and quietlye dyd commaunde the Gentyles to abstayne from bloud and strangled And yet these thynges without all doubt were fetched frō the order of Aaron if ye wyl comprehend generallye all thynges whiche was in the olde lawe And there is none of vs ignoraunt but that the tenthes was fetched from thence which now in our dayes be appoynted to fynde the Ministers of the Church thorowout Christendome You can not wel proue by the Scriptures of the new Testament that Psalmes and Hymnes were songue in the Churche at publique seruice which thyng yet appeareth most playnelye to be done in the olde Testament I wyll here omit that Saint Ambrose in his exposition vpon the. xiiii Chapter of the fyrst to the Corinthians sayth moste playnely that the maner of prophesying whiche Paule teacheth was deryued out of the Sinagoges into our Churches To these I could bryng foorth other thynges and that not a fewe in number yf tyme suffered me to consider diligently the matter which our Church haue borowed out of Moses decrees And that I may speake only of holy dayes which we kepe in memory of our Lordes resurrection byrth and death of Chryst Pentecost shoulde we therfore abolyshe them because they be the reliques of the olde law You see as I suppose by all these thynges howe that not all that pertayned to the Priesthood of Aaron is so abolyshed that nothyng of it maye be retayned or vsed of vs at these dayes Nor here ye shal not by and by saye that this is nothyng els but to open a wyndowe to all abuses as to holy water sensynges in the Churche and to infinite suche other For the aduersaries wyll strayght shape you this aunswere Fyrst of all that there must be limitted a measure in any case as well of those that be reserued as those that shalbe brought agayne into the Churche And secondarylye that no opinion or vertue of religion is at all to be attributed vnto them contrarywise to that we see is done of the papistes in theyr holy water sensyngs Last of all there must good heede be taken lest our Christian libertie be brought into some daunger which shoulde be in ease yf y t such thyngs as be reserued or restored be appoynted necessarye meanes for to obteyne saluation For so are such thynges to be brought in agayne or to be tollerated that they be layde away when they appeare not to be put to good vse And so it seemeth to me we must do at this tyme with this diuersitie of apparell accordyng as I declared my mynde before For I woulde and nowe wyshe that they were layde asyde but forsomuch as yet hytherto it hath not preuayled vntyll better may be I thynke we ought to beare them And yf it pleased God I woulde that the Churches of Germany myght redeeme theyr libertie with this one inconuenience although I wishe by al meanes that no superstuous thyng shoulde be forced vpon them But let vs consider your other argument that is to say It is not lawfull to vse these kinde of vestures because they were inuented of the popes tiranny In this poynt I do not well perceyue howe it maye be affirmed for a suretie that we can vse nothyng that perteyned to the Pope and is vsed in popery Truely we must take good heede that we bryng not the Churche of Christ into such bondage that it may not vse any thyng that the Pope vsed It is very true that our forefathers toke the temples of Idols turned them into holy Churches where Christ should be worshypped And they toke also the salarie and reuenues consecrated to the Idolles of the Gentyles to theyr wicked shewes and playes and to theyr holy votaries virgins transposed it to finde the Ministers of the Church And yet all these thynges dyd not onlye seruyce vnto Antichrist but vnto the deuyll Yea the holy Ecclesiasticall wryters dyd not sticke to take the Uearses of Poetes which had ben dedicated vnto Muses and to other diuers gods goddesses for to be played in playes and spoken in shewes to obteyne the fauour of theyr gods I saye they dyd nothyng stycke or feare to vse them when it seemed to them conuenient imitatyng Paule the Apostle who stocke nothyng at all to rehearse for his purpose Menander Aratus and Epimenydes that he did in intreatyng the holy Scripture appliyng prophane wordes to set forth gods religion We reade also howe that Wyne was consecrated vnto Bacchus Bread vnto Ceres Water vnto Neptune Oyle vnto Minerua Letters vnto Mercury Song vnto the Musis and vnto Apollo and many other thynges Tertullian rehearseth in his ▪ booke entituled de Corona militis Christiani where almost he entreateth this selfe same argument Yet for al that we stycke not to vse all these thynges freely aswell in holy as in prophane vses although at one tyme or other before they had bē consecrated to Idolles and to deuyls Howbeit I wyll not graunt that these diuersities of vestures haue their begynnynges of the Pope forsomuch as I reade in the Ecclesiasticall Hystory howe that John the Apostle wore at Ephesus where he dwelled a byshops apparell tearmyng it Petalum seu lamina Pontificalis As touchyng Saint Ciprian the holye Martir Pontius the Deacon writeth that a litle before he shuld be beheaded he gaue vnto hym that was appoynted to behead hym his vesture called Birrus after he had put it of to the Deacons he gaue his other vesture
called Dalmatica and so stode in lynnen Chrysostome maketh mention of the whyte vesture of the ministers of the Church Moreouer the auncient wryters declare vnto vs that Christians when they came first vnto Christes religion chaunged their apparell and for a gowne they dyd put on a cloke for the which cause when they were mocked of the Gentyles Tertullian wrote a very learned treatise De Pallio that is to say of a Cloke Neyther as I take it you be ignoraunt that a whyte vesture was wont to be geuen to them that were baptized Wherfore it appeareth that before the Popes tiranny ouerwhelmed the Church there was some maner of diuersitie of apparell in the Church But be it so let them be the inuention of the Pope as you woulde haue it yet notwithstanding for the respecte of the papisticall inuention in them I can not be perswaded so muche impietie to be therin that whatsoeuer it toucheth it doth by and by so infecte and corrupt that it cannot be lawfull for good and godly men to vse it Godly I suppose ye vnderstande what my iudgement is eyther in reseruyng or bringing in agayne the Moisaicall or papisticall rites Nowe that I haue briefelye gone ouer these two chiefe poyntes of your reasons I come vnto that whiche ye also graunt That all thynges inuented by man be not forthwith to be reiected and condemned For what is it els but mans inuention that we communicate at the Lordes table rather in the mornyng then when we haue dyned It was also deuysed by man that the value of such thynges as was to be deuyded in the primatiue Churche were layde at the feete of the Apostles I graunt with you that these choyses of apparell do not of it selfe edifie And yet for all that other men wyll iudge it expedient that they be tollerated for a tyme as though peraduenture by that meanes these contentions wyll be auoyded by which it is in hazarde lest greater benefites and more ample commodities be hyndered and as we see it falleth out lest mennes myndes be withdrawen from the Gospell I wyll not here saye that they whiche stande to the defence of this matter may pretende some honest and iust signification of the apparell and that not dissentyng from the worde of God which is this The Ministers of the Church as the prophete Malachy witnesseth be Angels and Gods messengers but Angels for the most part appeared being clothed in whyte garmentes I pray you howe shall we debarre the Church of this libertie that it can not signifie some good thyng in settyng foorth theyr rites and ceremonies especially beyng so done that no maner of Gods honour is attributed vnto them and that they be in sight comely and in number few and that Christian people be not with them ouerburdened matters of greater importaunce be omitted Peraduenture you wyll say to me Let Ministers of the Churche declare themselues to be Angels not represent Angels by signification But Paule the Apostle might so haue ben aunswered when he taught the Corinthians that it was meete that a woman shoulde haue her head couered and a man his head vncouered vrgyng it only in respecte of signification For some man of the Church myght haue aunswered hym saying Let a man declare hym selfe to be head of his wyfe and let a wyfe declare her selfe to be subiect vnto her husbande not in signes but in deedes and conuersation But yet Paule iudged it a meete and a profitable thyng that both of them aswell the man as the woman should be monished of theyr duetie by such a signe or action For by such signes and meanes we be stirred vp to do our office and duetie for they bryng into our myndes that whiche is decent for vs to do And yf hereby the weakelynges take an occasion of errour let them be monyshed that they be but indifferent thynges and let them be taught that no part of Gods honor and religion is placed in them Nowe whether the eyes of them that be present be turned cleane away from thynkyng of serious matters because of the diuersitie of apparell peraduenture euery man wyll not graunt it Fyrst the aduersaries maye aunswere that this shall not folow yf such apparell be appoynted that hath no gorgeousnesse but is playne and vsed before in the Church For no man maruelles at those thynges that be dayly vsed and of small value Nay it is more like that men beyng stirred with the reuerence of them shall haue theyr cogitacions more attentiuely vpon serious thynges for the externall partes of the sacramentes seeme to be instituted to this ende that we euen of the very fyght and of our externe sensis shoulde be inwardely moued to haue contemplation of diuine thynges Neyther suppose I by and by a tiranny to be brought in yf any thyng that is indifferent should be receyued into the Church to be done and that many should constantly obserue the same Nowe a dayes we do minister the Lordes supper in the mornyng so that we wyll not receyue at al after dyner in the publique congregation But who wyll say that this sauoureth of any tiranny which we all do with one wyll and consent Truely it woulde please me rather as I haue oftentymes rehearsed that we shoulde only do those thynges that Chryste dyd and Paule delyuered but yf there be some indifferent thynges added I woulde not nowe therefore greatly contende especially forsomuch we see that they by whom the lyght of the Gospell is much aduaunced in England and dayly may be more aduaunced do take part agaynst vs. I graunt with you that all which is not of fayth is synne Neuerthelesse that which is written of Saint Paule to Titus seemeth greatly to serue for to ease and quiet the conscience that is All thynges are cleane to the cleane And to Timothy Euery creature is good For it is not necessaryly required that we shoulde proue euery particuler thyng which we vse to be expressely mentioned in the Scriptures It is enough generally to knowe this fayth That indifferent thynges can not corrupt those that be of a pure mynde and sincere conscience in theyr doynges These thynges haue I briefely gathered together as touchyng the controuersie whiche ye proposed vnto me out of the which I beseche God with all my hart that ye maye shyft your handes well of And I desyre you to take in good part that I haue written for yf I coulde haue aunswered eyther more substancially or more playnely I woulde haue satisfied your request to my power But forbecause it is not graunted to euery man to wryte handsomely and redyly of these matters you must needes pardon me And assure your selfe further of this one poynt that I am redy nowe and at all tymes to beleue the trueth when I shall be otherwayes instructed In the meane season thynke ye not that this iudgement whiche here I haue declared vnto you was but nowe fyrste perswaded vnto me For euen
from the begynnyng synce that I applyed my selfe vnto the Gospell my mynde was that this difference of vesture shoulde be taken awaye but yet so that I dyd not iudge it of theyr owne nature eyther wicked or pernitious I beseche God almyghtie to preserue you safe sounde with all your householde through Chryst Jesus our Lorde Farewell At Oxforde the fourth of Nouember 1550. Yours both in minde and spirite vvholly Peter Martir Amplissimo domino et Colendissimo Symmistae Ioanni à Lasco ¶ The Lorde graunt vnto vs in these troublesome tymes of the Church to begyn and finis he all things that offences and daungers be not encreased Amen THe more diligently I weigh and consyder both what fruite we may gather by this controuersie of vestures also what Sathan goeth about thereby to worke I woulde haue wyshed before the Lorde that it neuer once hadde ben spoken of but rather that all men of our function had agreeably and stoutlye gone forwarde and continued in teachyng true repentaunce the holsome vse of all thynges yea in commendyng and puttyng on the apparell of saluation I see in very many right honorable alas I say I see their marueilous diligence in abolishing Amelech concernyng stones stockes vestures those thynges that be without vs when in theyr deedes and whole lyfe they most styflye retayne the whole Amelech styll I knowe also some that helpe forward this stryfe so that in the meane tyme the chiefe and most necessary poyntes are lesse regarded called vpon that is of remouyng sacrilegious persons from spoylyng of Churches of prouydyng fyt ministers for euery paryshe of the restoryng of discipline agayne As for my part yf I thought those ceremonies and vestures were impure of them selues I woulde not take vppon me in any wyse the office of a Byshop vntyll by ordinary aucthoritie they were taken away c. But to the purpose I thynke it not impartinent vnto this matter that we all be admonyshed to take heede of Sathans accustomed sleyghtes whereby he leadeth vs away from the care of necessary thynges to the carefulnesse of those thynges whiche may be well let passe and from the searchyng out of the true doctrine of Chryst to induce vs to those things wherin few can consent a like finally by the which he kyndleth in diuers men a zele to purge those thynges which are without vs thereby to neglect our inwarde deformities And seyng whatsoeuer we do eyther in worde or deede both priuately and publiquely we ought to do it in the name of our Lord Jesu Christ geuing thanks by hym to God the father Surely it is our duetie no lesse circumspectly to beware that we nether do nor leaue vndone any thyng whereof we haue not sure or certayne auctoritie out of Gods worde touchyng our actions and matters domesticall and Ecclesiasticall It is alwayes in all thynges synne whatsoeuer is not of fayth of the certayne worde of God But to consider this question in it selfe I haue accordyng to my gyfte weyghed your reasons and yet I can perceyue no other but that the vse of all externall thynges aswell in holy ceremonies as in priuate matters ought to be left free to the Churches of God I call that free vse wherin godly men vse thynges created of God without any superstition and to a certayne edifiyng of theyr fayth in Chryst. I veryly as I haue confessed vnto you and haue declared in deede vnto our countreymen had rather that no kynde of vesture whiche the papistes vsed were retayned amongst vs and that both for the more full detestation of the Antichristian priesthood and also for playner aduouchyng of Christian libertie yea and to be shorte for the auoydyng of daungerous contentions among the brethren though notwithstandyng I woulde haue the Ministers of Churches to vse sage vesture and such whereby they myght be discerned from other men but chiefely I woulde all the discipline of Christ to be in force among vs Yet I can not be brought by any Scriptures as farre as I see hytherto to denye that the true Ministers of Christes Churche may vse without superstition and to a certayne edification of fayth in Christ any of those vestures whiche the Antichristians abused For what shoulde let but that the Churches maye vse that whyte vesture or more vestures to monyshe vs precisely of that diuine benefite which he by the holy ministerie of the Church dealeth vnto vs the benefite I saye of the lyght and dignitie of that heauenly doctrine by the which also the Ministers them selues may be the more myndfull of theyr offyce and had both for it and by the admonyshment of that outwarde token in greater reuerence of the common people of the Churche Whether we wyll or naye we are compelled to confesse that the insignes of them that beare publique offices helpe somethinges to retayne and encrease the auctoritie of Magistrates and publique power yf other thynges want not by the which the true reuerence is geuen vnto them For yf these thynges be not ioyned with those ensignes they induce not a veneration but rather the singuler detestation of them who vnworthyly vse these notes of vertue Signes in deede are signes and not the thynges yet how much they are able to admonyshe moue the mynd God geuyng the increase he that obserueth wyll wonder Wherefore whereas otherwayes the true dignitie of Ministers is euident if any perticuler Church by publique iugement do consent vpon the retaining of certain vestures only for the cōmendyng vnto vs of the gyftes of God which he geueth by the ministery of the Church and for to put the yonger and ruder sort in mynde without all superstition Truelye I can not see why suche vse of vestures in suche a Church may not serue to some commendation of the holye ministerie and so consequentlye to the edification of fayth For what let is there but at this day they which are indued with the same spirite of faith may vse a few signes as godly as the auncient holy men haue vsed many They had you wyll say expresse writing concerning the vse of their signes I graunt and in deede it made much touchyng the true vse of their signes But in that God dyd commaunde the vse of those and many signes we certaynly learne that the vse of those signes may serue he geuyng grace to promote true religion and that it hath none vncleannesse in it selfe or superstition neither can be by the abuse of the wicked so polluted that it can not be healthful to godly men vsyng it godly Nowe when as God by his worde hath sanctified all thyngs by our prayers and hath made al thynges pure to the pure what cause can we alleage out of the worde of God to deny that god wyl not blesse such vse of signes wherof we speake that it should not be effectuous to that Church to some commendation of the ministery and therof also to some edification of fayth For
preachers of the Gospell Suche therefore let vs call for and that there maye be store of them let vs be earnest for reformation Let there be a visitation of the vniuersities whence many fyt ministers for Churches may be gotten Let vs neuer ceasse to crye out agaynst that Sacrilege that the fattest benefices are graunted to vnworthy men in respect of their worldly seruice that the paryshes are so miserablye vndone through papisticall sleyghtes and violence These these I say are certaynely papisticall factes agaynst these ought we chiefely to bende our force but to be stoute and earnest against stones stockes vestures and suche other thynges which of them selues neyther bryng gayne pleasure nor honour it is a very easie matter to the hearer and speaker especially those that be discharged from papisticall superstition for by the shakyng of suche thynges great mens stomakes are not offended But to remoue Churche robbers from the spoyles of Churches and to do all thynges possible to this ende and purpose that euery parishe may be prouided of conuenient ministers and that Curates may haue sufficient for their sustentation and to ayde them to the ful restitution of Christes discipline This is a thyng of great moment This is a harde thing to all them whiche are not able to say with Saint Paule For Christ is to me life death is to me aduauntage And again God forbyd that I shoulde reioyce sauyng in the Crosse of our Lorde Jesus Christ wherein the worlde is crucified to me and I to the worlde It pleaseth me ryght well that all Antichristes trashe shoulde be remoued away as farre as myght be I meane not onlye his ensignes and markes but all his steppes and shadowes in what thyng soeuer they seeme to stande whether it be in stockes stones garmentes or whatsoeuer other thyng els it be But let vs endeuour our selues to banyshe fyrst the body and substaunce of Antichrist and then after his ensignes steppes and shadowes The body and substaunce of Antichrist consisteth in the wicked destroyers and spoylers of Churches by whose meanes not onlye Christes discipline but also all the whole doctrine is oppressed and put out of place When I consider these thinges and agayne looke backe as I ought to do towarde the preceptes of the Lorde and his examples I wyshe with al my hart that as many of vs as wyll be Chrystes folowers in deede that euen so we earnestly go about to restore his kingdome as the Lord himself went about to begin it and that we seke it before all other thynges and let the preachers in all doctrine discipline instruct the people be suche who for our Lorde Chrystes sake the preachyng of the Gospell wyll be redy to leaue all and that by these mens ministerie we bryng the people to the kyngdome of Christ and let vs appoynt to euery flocke their owne faythfull shepheard who may labour no lesse to call agayne the true notes and markes of Christianitie as to abolyshe vtterly the markes and notes of Antichristianitie whiche I woulde wyshe so abolyshed that there remayned not so muche as the memory of them in any mens hartes But seeyng that this thyng can not be brought to passe vnlesse Chrystes kyngdome be fully receyued I woulde wishe that all we should to that ende bestowe al our strength vnto the whiche worke for as muche as we nede many workefelowes I woulde wishe with all such as truely loue the Lord Jesus that we set apart all dissention and ioyne in one perfect concorde to endeuour our selues to set vpon the common aduersary We see now beyng taught by the experience of so many yeres that the Lord graunteth but to a fewe to depart from that sentence which they haue once fastened them selues in specially yf they haue also contended for the same so that we shalbe inforced eyther to dissolue christian Cōmunion with many whō the Lord hath receyued or els we must geue place one to another to the intent that eyther of them may rest in their owne iudgement though the other dissent It is a very harde thyng in deede yea to moste holy men to denye them selues and he is seldome founde among men whiche would not be content rather to yelde in his patrimonye then in the opinions of his witte Nowe then where as we see almightie God to beare this our infirmitie in vs so mercyfully fye on the hardnes of our hartes yf the example of our Lorde and God can not encline mollifie our hartes to the lyke mercy and pacience Wherefore I conclude that we ought to take great diligent heede Fyrst that we take not vpon vs straight way to determine all questions as they rise yea let vs sturre none at al which throughly tend not to the kyngdome of Christ. Let vs acknowledge the weakenes of our wytte and iudgement Let vs stande in feare of our naturall arrogancie and our peuishe selfewill in our owne inuentions All thynges necessary to saluation are set forth vnto vs openly dearely plenteously in the holy scriptures and in the study and perfection thereof euery one of vs wanteth very muche Let vs labour then to fulfyll and once to make vp our imperfection with godly studies Of all other matters let vs dispute most warely let vs define most slowly or neuer let vs contende at no time If at any tyme through the craft of Satan and our owne negligence variaunce shal ryse in these thynges let vs betyme leaue of from the same as soone as we can by whatsoeuer way we may or els let vs make some truse in them Seldome is there any victory obtayned yea neuer holsome victory gotten Hereby most godly sir you see vndoubtedly what is best to be done both in this controuersie of vestures and also of the libertie of other Ceremonies I had rather then muche goodes this question had neuer ben moued but nowe seeyng it is moued I wyshe it to be geuen ouer and deferred to some other tymes These your two argumentes It is a peece of Aarons Priesthood and therfore contumelious toward Christ nowe exhibited as then glorious when he was to be exhibited Secondarily These are notes of Antichristianitie and therfore not to be vsed of men geuen to Christianitie These reasons I say conclude not in my iudgement that whiche you toke in hande For we borowe many thynges godlye from the orders of Aarons Priesthood to the glory of Chryst nowe exhibited So many thynges whiche the Antichristes haue made markes of theyr impietic may be tokens of the kyngdome of Chryst as the signes of bread and wyne the water of Baptisme the laying on of handes preachynges Churches Holydayes and many other thynges Also these places of Scripture are of a great scope The earth and the fulnes thereof is of the Lord not of the Deuyll not of Antichriste not of the wycked And agayne the sonne of man is Lorde of the Sabboth and the Sabboth is made for man and not
man for the Sabboth And all thynges are pure to the pure And euery creature of God is good nor can be defiled to good men by the abuse of euyll men The worde of God must be folowed in all respectes aswell in our priuate actions as publike For all thynges are to be done in the name of the Lorde Jesu and to the glory of God Then such libertie as we graunt to our selues in our priuate vse of externall thinges let vs not denye in publike The true spirite of Christ goyng about to ouerthrowe Antichrist ouerthroweth fyrst those thynges whiche are chiefe and peculier vnto him For fyrst the spirite of Christ endeuoring the restitution of Christes kyngdome restoreth first doctrine and discipline which be the chiefe peculier poyntes of Christes kingdome This colourable craft of Satan also must be taken heede of by the which he bringeth to passe oftentymes that eyther we recken those thynges sinnes whiche are no sinnes and those that be sinnes in deede we seeme not to regarde them in our selues Or els agaynst those sinnes which our conscience defyne to be sinnes in deede we vse no suche seueritie as we ought The Lorde graunt that you ryght worshypfull frende may religiously weygh these thinges I knowe you seeke the glory of Christ and I haue harde of you wherein I reioyce that you are carefull of your iudgement so that you dare not strayghtway recken the same for sure and certayne though you seeme to folowe playnely the worde of God thynkyng with your selfe that you are a man and that you maye slyde out of the way Therefore I desyre and beseche you by the Crosse of the sonne of God by the saluation of the Churches whiche are at this day ouerwhelmed with calamities by the desired consent that we shoulde seeke to raigne in all Churches by the peace that is in Christ Jesu Agayne I desyre and beseche you that you do nothyng rashely in this question of Ceremonies You haue seene weake members in the Churches of Saxonie you haue seene also many thinges for the which you geue God thankes Let no man therfore except it be vppon great necessitie cast of those whom the Lorde hath so notablye taken to hym O woulde to God the state of the Churches of Fraunce Italy Poleland were brought to this poynte Let vs in this Realme take most godly heede that we further not vnawares the deuils intentes who throweth in among vs sundry questions controuersies lest we should take in hande to handle the question of settyng forwarde the doctrine of the Gospell and restoryng of discipline and therby to remoue all Drones from Ecclesiasticall and scholasticall ministeries This Sathan when he can not retaine the order of Bishops wholly in seruice vnto hym he goeth about vtterly to abolyshe this order by that occasion so to spoyle the Churches that whyles due stipendes want the holy ministeric may be committed to the vilest of the raskail people Let vs take heede of these cogitations of Satan and let vs withstande them as much as we can by the power of the Lorde and by no meanes vnaduisedly to helpe them forwarde Fewe we are whiche sincerely professe the Lord Jesus and none of vs there is whiche is not oppressed with much infirmitie therefore let vs receyue one another as the Lorde hath receyued vs. Let vs yelde mutually one to another as the Lorde hath yelde to vs whiche sincere and dewtifull loue if it beare stroke among vs we shall be able with one spirite one mouth with our whole myght to discomfyte the body substaunce of Antichrist And so afterwarde without any offence of the good and with certayne edification of fayth among the chyldren of God we maye bryng to passe the vtter defacing of all the markes steppes and shadowes of Antichrist O Lord Jesus thou our onlye peacemaker aswell with the father as betwixt our selues bannish out of our mindes whatsoeuer draweth vs in sunder whatsoeuer darkeneth the clearenes of iudgement among our selues whatsoeuer by any way hyndereth the absolute concorde in thy ministers in defence of thy kyngdome and in destroying the tirannye of Antichrist Powre into our mindes thy holy ghost which may leade vs into all trueth who graunt vs to see and take in hande all one thing but fyrst of all that which is chiefest whereby the strength of thy kyngdome may be restored vnto vs and all thynges pertaynyng to Antichrist may cleane be blotted out of all mens hartes and memory The goodnes and loue of the sonne of God for his infinite loues sake towarde vs vouchsafe to geue vs these thinges to the glory of his name to the saluation of his elect and that the wycked say not styll where is theyr Christ. Amen Deditissimus tibi in domino Martinus Bucerus ¶ Imprinted at London in Powles Churchyarde by Richarde Iugge Printer to the Queenes Maiestie Cum priuilegio Regiae Maiestatis ii Tim. iâ— i. Tim. vi Psal. ii i. Tim. iii. Psal. cxlv iii. Esdr. iiii â—hese Maiors â—ede not so â—uch profe â—hese Minors â—e but affitâ—ed and not â—â—oued i. Cor xi Hie â–ª xxix De ciuit dei lib. 19. cap. 17 Ephe. iâ— Ephe. iiâ— â–ª Esai xâ—â—x Aug. Epi xlviii â–ª Epi. cxix â—bid Epi. cxviii Hebre. x. Hebr. v. Epist. cxviii â–ª 1. Cor. ix Note this place of Bed eccl lust lib. 1. cap. 30. and expende his reasons Epist. cliiii De doctr Christ. lib. 2. ca. 40. Deut. 2 i. Cor. xiiii i. Pet. ii Math. xvi Actes xv Math. xv Hom. â—â— in Maâ—h CoÌ„tra Ciâ—â— â–ª graÌ„ lib. iii â–ª ca. li. Ser. 24. de ver Apost â–ª Epi. 48. Instit. li. 4. ca. 10. par 30. 3 Rom. xiiii ii Cor. â—â— â–ª Con. don post collatt cap. 5. c. Psal. cxix ii Tim. iii. i. Cor. xiiii Aug. Ep. 86 Epist. n8 Deut. 〈…〉 i. Ro. xv Epiph. li 3. To. pri Epi. general Aug. Epi. 48. Ezec. xiii i Cor. xi In epi. â—â— â— et cap. â— Ad cassâ—â— Act. x â–ª i. Cor. xi xiiii Eph. lib. 3. To. pri 1. Cor. iiii Ad cass Calu. P. Mar. Of outward apparell Tert. de vir vela Niceph. li. 9 cap. 45. To. pr. con Syn. Gang. i. Reg. ix 〈…〉 Math â—â— Math. xxâ—â— Hie. Epi. Tert. de vel virg Amb. de virg Aug. Epist. 76. Can. 4. li. 2. To. pri Haer. â—3 To. 〈…〉 Câ—â— 2. 1. Cor. i. Caus. 21. q. 4 â–ª Câ—n. 27. Basil. To. 2. Of ministryng apparell De vnâ—â— bapt 〈…〉 cap 9. Ter. de pâ—â— aduer Her Ter. de Idol Aug. epi. 113 Hie. in Gal. cap. 4. Eus. li. 5. ca. 18. eccl hist. 1. Cor. xi Lib. pri aduer pelag Hom. 60. An. do 400. Ezec. xliiii i. Pet. iii. De pallio De cultu foem Ad fab Lib. 2. paâ—â— cap. 10. mart Iulit De pallio â–ª 2 De ciui â–ª dei â—â— 9 â–ª ca. 19. i. Re. xxvâ—â— Act. viii Act. xix 3 D. Bucer Mâ—rk vii In cap. 18. Math. P. Mart â–ª Doct. Ridl Galat. iii. 4. Aug. Epist. 117. De ciuit dei li. 19 â–ª ci 19. Exo. xii i. Tim. iiii â–ª ii Tim. ii Mat. xxiiii ii Tim. ii Rom. ii 2. Pet. ii Hebr. vi De corona milit De idolol De cor mil. De pall Ad fab Cle. recog 7 ii Tim. iiii Ter. de pâ—l Au. gell lib. cap. 15. Epilog â— â–ª Cor. xvi Luk. xix Luk. xix contra lit Petil. li. 3. cap. 4. ii Cor. x. Tit. pri Rom. xiiii i. Cor. viii Math. xxiii ☜ In the articles agreed in the last Sinode Luk. xii Euseb. li. iii. Cap. xxxi In Math cap. 26. Hom. 83. ad popul Ant. Hom. 60. Tit. i. â— 1. Tim. 〈…〉 Phil. i. â— Math. xii a. Mark ii d. Titus i. d. 1. Tim. iiii a.