Life of Matthew Parker (Strype, 1821)/Book II/Chapter XXIII

This is the enhanced reading edition of Chapter XXIII, prepared according to the AnglicanWiki Editorial Guidelines for Historical Texts. It adds descriptive section headings, English translations of Latin passages (with the original preserved), verified internal links, and editorial notes clearly distinguished from Strype's text. Strype's wording, historical spelling, and substance are preserved.

Queries put by the Archbishop in favour of the apparel: with the answers of Sampson and Humphrey. Replies to those answers. Arguments against the apparel. Answers to them. Arguments against imposing things indifferent: with the Bishop of Rochester's answers. The controversy, as handled by Bucer and Alasco. The Archbishop and Bishops debate this matter among themselves. The Dean of St. Paul's pacification. Humphrey and Sampson's subscription.

The Nine Queries

But I must not omit to advise the reader, that before these judiciary proceedings, the business of conformity was learnedly and amicably discoursed and scanned between the Archbishop and these two learned men. For in the month of December 1564, his Grace propounded to them nine questions upon this subject: to each of which they gave succinct answers. Both which questions and answers were as follow, as I have extracted them exactly out of a copy sent by the Archbishop to the Secretary, digested by him into two columns after this manner.

I. Whether the surplice of the Minister or Clerk be a thing evil, or wicked, or indifferent?

I. Though the surplice in substance be indifferent, yet by circumstances it is not indifferent; being of the same nature that vestis peregrina ("strange apparel") is in Zophonie: the wearers of which God threatened to visit. Which Lyra and Kimhi expound to be the apparel of idolatry, or strange worship. How and by whom they have been so abused, it is not unknown. Therefore oderis, Christiane, quorum authores non potes non odisse. ("Hate, O Christian, those whose authors thou canst not but hate.") Tertull.

II. Whether if it be not indifferent, for what cause?

II. The cause is, for that things that are consecrated to idolatry, are not indifferent. Nam idololatriæ ab initio dicata habent profanationis suæ maculam. ("For things dedicated to idolatry from the beginning have the stain of their own profanation.")

III. Whether the Ordinary, detesting of Papistry, may enjoin the surplice to be worn, or may enforce the injunction already made: and whether the Minister ought to obey, or no?

III. If an Ordinary, detesting all Papistry, should enjoin the surplice, being a patch of Papistry, it may be said to him in Tertullian's words, Si tu Diaboli pompam [oderis] quicquid ex ea attigeris, id scias esse idololatriam. ("If thou hatest the pomp of the devil, know that whatsoever thou touchest thereof is idolatry.") Which if he be persuaded, neither will he enforce the injunction already made, neither exact obedience of any Minister to it.

IV. Whether the cope be a thing indifferent, or no; appointed to be worn by order of law, for decency and reverence of the Sacrament, and not in respect of any superstition, or holiness?

IV. Order and laws must have εὐταξίαν ("good order"). This must not be set from an heresy, or any sect; but from God's word. Reverence unto the Sacrament is wrought by doctrine and discipline. Decency to it is not gained by that which hath been devised and used to deface the Sacrament. Hierom saith, Aut aurum repudiemus cum cæteris superstitionibus Judæorum, aut si aurum placet, placeant et Judæi, quos cum auro aut probare nobis necesse est, aut damnare. ("Either let us repudiate gold together with the other superstitions of the Jews, or, if gold please us, let the Jews also please us, whom with the gold we must needs either approve or condemn.") If the gold ordained by God, for reverence and decency of the Jewish Temple, is not to be admitted to beautify the Church of Christ; much less copes brought in by Papists, the enemies of God, and continued in their service as proper ornaments of their religion, ought to be of us Christians to that end retained.

V. Whether any thing that is indifferent may be enjoined godly to the use of Common Prayer, or Sacraments?

V. If it be mere indifferent, as the time, place, and such necessary circumstances, for the which there may be brought a ground out of the Scripture; we think it true.

VI. Whether the civil magistrate may constitute, by law, an abstinence from meats, in days prescribed?

VI. By cause of abstinence, a manifest commodity riseth to the commonwealth in policy, without superstition, this law may be constituted, Habita ratione personarum et temporum. ("Regard being had of persons and times.")

VII. Whether a difference may be appointed for external apparel in the Ministers of the Church; or any law may be made for the difference of the Ministers' apparel from the laymen?

VII. Omnia mihi licent, sed non omnia expediunt. ("All things are lawful unto me, but all things are not expedient.") As not expedient, Paul pretermitteth it, speaking yet of all things pertaining to the ministry. And whether such prescription to a Minister of the New Testament be lawful, may be doubted; sith neither the New Testament decreed, neither the primitive Church appointed any distinction: but would rather Ministers to be known from the laity, doctrina non veste. ("by doctrine, not by dress.") Celest. Ambrose, Polydore. Hierom also, as it were uttering the difference of both ministries, saith, Ille [Moises] sacerdotis scientiam ornat in vestibus. Iste [Paulus] Timotheum et Titum instruit disciplinis, &c. ("The former [Moses] adorneth the priest's knowledge in garments; the latter [Paul] instructeth Timothy and Titus in disciplines, &c.")

VIII. Whether Ministers going in such apparel as the Papists used, ought to be disproved or condemned of any preacher for so doing?

VIII. To judge, disprove, or condemn another man's servant, is not our part: for that he standeth or falleth unto his Lord.

IX. Whether such preachers ought to be reformed and restrained, or no?

IX. Iren will not have brethren restrained from brotherly communion, for diversity in ceremonies, so there be unity of faith and charity. And it is to be wished, that there may be a charitable permission of diversity, as on both parts there is unitas operantium. ("unity of those that work.") Bernard. As of meats Hierom teacheth, so of garments we say, Hæc enim consuetudo in hodiernum usque diem mansit in ecclesiis; et hic quidem abstinentiam amplectitur, ille vero omnibus esculentis absque ullo scrupulo vescitur, et nec hic illum judicat, nec ille alterum reprehendit, sed eos claros et insignes reddit lex concordiæ. ("For this custom hath remained in the churches even unto this day; and the one indeed embraceth abstinence, but the other eateth all meats without any scruple, and neither doth the one judge the other, nor the other reprove him, but the law of concord rendereth them illustrious and distinguished.")

The Tenth Query

To which after was added a tenth, and a conclusion containing a passage of St. Ambrose: which were in these words following.

X. Whether it may stand with a good conscience, for him, who is entered into the ministry, to cease from the same, rather than to wear the apparel appointed by authority in the ministration of prayer and sacraments: or to use that extern apparel, which of custom hath been used in the realm ever sithence the reformation of religion hath been received, and before?

This had no answer.

Quum de ecclesia juberetur exire Ambrosius, ait, Ego, inquit, hoc sponte non faciam, ne lupis ovium septa contradere videar, aut blasphemantibus Deum. ("When Ambrose was commanded to go out of the church, he said, I, saith he, will not do this of mine own accord, lest I seem to deliver the sheepfolds unto the wolves, or unto them that blaspheme God.") Tripart. Hist. lib. ix. cap. 20.

Arguments Against the Apparel, with Answers

To these answers were framed large and learned replies, too long to be here inserted; (by whom they were composed, whether by the Archbishop, or some other learned persons, I do not find;) together with collections out of ancient Doctors and Councils, concerning the same subject. So that at this time the controversy of ecclesiastical garments was resolved to be more deeply and deliberately weighed, and thoroughly discussed. And great was the pains our Archbishop took in it. For, as he had propounded those before cited inquiries in favour of the lawfulness of the habits, and confirmed the same by those replications; so having extracted, out of the discourses and writings of the disagreeing brethren, all their arguments to the contrary, he digested them into a succinct method; and either he, or some of his Chaplains, (but I am more inclined to believe it was himself,) framed brief answers thereunto in order: which being not very large, I shall here insert. The copy out of which I transcribe them, was that which the Archbishop sent to Cecil, probably for his own satisfaction, and to give him a fair scheme of the contest.

Contra usum vestium Argumenta.

("Arguments against the use of the garments.")

Responsiones.

("Answers.")

I.

Argument 1. Frustra colunt me mandatis hominum. Matth. xv. &c. ("In vain do they worship me by the commandments of men." — Matt. xv. 9.)

Response 1. Hæc mandata de vestibus, cum neque præscribuntur, ut cultus Dei, neque ut quicquam fiduciæ in illis collocetur, neque urgentur sic ut adferant neglectum præceptorum Dei, non sunt mandata hominum juxta hunc locum Scripturæ. ("These commands concerning garments — since they are neither prescribed as the worship of God, nor that any trust should be put in them, nor are so urged as to bring a neglect of the commandments of God — are not 'the commandments of men' according to this place of Scripture.")

Argument 2. Polydorus de Inventoribus Rerum irridet istas vestes. ("Polydore, in his Of the Inventors of Things, derides these garments.")

Response 2. Quàm irrideat decentes vestes, non apparet. Lib. vi. cap. 12. ("That he derides decent garments doth not appear." — Book VI, chapter 12.)

Argument 3. Paulus nihil de vestibus præcepit, cum requisivit ea quæ in Episcopo requirantur. ("Paul prescribed nothing concerning garments, when he required those things which are required in a bishop.")

Response 3. Paulus tantum præcipit necessaria, non speciatim omnia, quæ ad ordinem: ut de archidiaconis, decanis, præpositis, decimis, jurisdictione ecclesiastica, de mensa Dominica, et de die Dominico nihil præcepit, &c. ("Paul prescribeth only necessary things, not in particular all things which pertain to order: as concerning archdeacons, deans, provosts, tithes, ecclesiastical jurisdiction — concerning the Lord's Table and the Lord's Day he prescribed nothing, &c.")

Argument 4. Occasionem pompæ dant, et ambitionem nutriunt. ("They give occasion of pomp, and nourish ambition.")

Response 4. Non magis quam velata capita mulierum. Paul. 1 Cor. xi. Imo minus quàm multorum privatorum vestes peregrinæ. ("No more than the veiled heads of women." — Paul, 1 Cor. xi. "Nay, less than the foreign garments of many private men.")

Argument 5. Summa. Commentum humanum. ("In sum. A human invention.")

Response 5. Sit commentum, ut leges civiles, ut statuta œconomica, ceremoniæ, ac ritus ad ordinem et decorem instituti, &c. ("Let it be an invention — as civil laws, as household statutes, ceremonies and rites instituted for order and seemliness, &c.")

II.

Argument. Conspurcant sacerdotium Christi, qui vestes Ministris imponunt, quasi umbris indigent, cum sit lux ipsa; et sacerdotium Aaronis abrogatum est totum, quia umbraticum est. ("They defile the priesthood of Christ, who impose garments upon Ministers, as though they needed shadows, when He is light itself; and the priesthood of Aaron is wholly abrogated, because it is shadowy.")

Response. Minister Ecclesiæ non est sacerdos sacrificans, nec umbra Christi; uti potest ritibus non mysticè significantibus, sed suo ministerio aptis. Nec iis indiget, ut re semper necessaria, sed ut secto publico, nola ad convocandum cœtum, aut aliqua re hujusmodi. ("The Minister of the Church is not a sacrificing priest, nor the shadow of Christ; he may use rites not mystically significant, but fit for his ministry. Nor doth he need them as a thing always necessary, but as public attire, a mark for calling the congregation together, or some such thing.")

III.

Argument. Papæ inventum vestes esse, et notum Antichristi. Qui odit sacerdotium Papæ, odisse debet et ejus notas. ("That garments are the Pope's invention, and the mark of Antichrist. He that hateth the Pope's priesthood ought to hate his marks also.")

Response 1. Ante auditum nomen et regnum Papæ, erant vestes in ministerio ecclesiastico usitatæ. Ut Chrysostom. homil. 60. ad pop. Antioch. Et tamen inventis gentilium utuntur Christiani. ("Before the name and kingdom of the Pope were heard of, garments were used in the ecclesiastical ministry. As Chrysostom, homily 60, to the people of Antioch. And yet Christians use the inventions of the heathen.")

Response 2. Res Sacramentorum divinorum Diabolus in idolorum mysteriis æmulatur: tingit et ipse quosdam, signat in frontibus milites suos, celebrat et panis oblationem, &c. Tertull. de præscript. advers. hæret. ("The devil imitateth the mysteries of the divine Sacraments in the mysteries of idols: he also baptizeth some, he signeth his soldiers in their foreheads, he celebrateth also the oblation of bread, &c." — Tertullian, Of Prescription against Heretics.)

Response 3. Hæretici habent in schismate, quod pii tenent in veritate. Chrysostom. in Matthæum. hom. ("Heretics have in schism what the godly hold in truth." — Chrysostom, homily on Matthew.)

IV.

Argument. Præcipua pars sacerdotii Antichristi consistit in cæremoniis, unctione, rasuris, mitris, vestibus, &c. Papisticum sacerdotium Antichristi et Diaboli est; ergo piis destruendum. Venit enim Christus destruere opera Diaboli. ("The chief part of the priesthood of Antichrist consisteth in ceremonies, unction, shavings, mitres, garments, &c. The Popish priesthood is of Antichrist and the devil; therefore it is to be destroyed by the godly. For Christ came to destroy the works of the devil.")

Response. Etiam utuntur vestibus, qui renuntiant pap. sacerdotio, et qui destruunt opera Diaboli. i. falsam sacerdotii pap. rationem. Ineptæ et superfluæ cæremoniæ, stabilientes pap. sacerdotium, sunt tollendæ, una cum doctrina papistica. ("Even they use garments, who renounce the Popish priesthood, and who destroy the works of the devil, i.e. the false system of the Popish priesthood. Inept and superfluous ceremonies, which establish the Popish priesthood, are to be taken away, together with Popish doctrine.")

V.

Argument. Potestas omnis ad ædificationem: vestes non ædificant, sed obscurant sacerdotium Christi. ("All power is unto edification: garments do not edify, but obscure the priesthood of Christ.")

Response. Spiritus Sanctus tantum ædificat per ministerium verbi. At vestes faciunt ad ædificationem, ut reliqua, quæ ad commodiùs precandum, docendum et audiendum verbum Dei, instituuntur: ut pulpita, sedilia, cantus psalmorum, &c. ("The Holy Ghost alone edifieth by the ministry of the word. But garments make unto edification, as the rest of the things which are instituted for the more commodious praying, teaching, and hearing of the word of God: as pulpits, seats, the singing of psalms, &c.")

VI.

Arguments:

# Item, non ædificant, sed destructunt. ("Again, they do not edify, but destroy.")

# Fastum augent et hypocrism. ("They increase pride and hypocrisy.")

# Ostentat enim se quod non est, aut si est, mercedem accipit ab hominibus. ("For he showeth himself what he is not; or if he be, he receiveth his reward of men.")

# Quod monent homines officii sui, nihil est. ("That they put men in mind of their office is nothing.")

# Nam verbo Dei moveri debent. ("For they ought to be moved by the word of God.")

# Christus a Petro amorem, non vestes exigit. ("Christ requireth love of Peter, not garments.")

Responses:

# Quis hoc dijudicabit, si publica authoritas contradicat? ("Who shall judge this, if public authority contradict?")

# Hypocrisis quavis veste tegitur. ("Hypocrisy is covered with any garment.")

# Ostentat quoque quod est, aut saltem quod esse debet. ("He showeth also what he is, or at least what he ought to be.")

# Imo Tertull. sic, Auditur philosophus, dum videtur, et grande pallii beneficium est; sub cujus recogitatu improbi mores vel erubescunt. ("Nay, Tertullian thus: the philosopher is heard when he is seen, and great is the benefit of the cloak; at the recollection whereof lewd manners do even blush.")

# Multa movent præter verbum, ut in magistratibus civilibus, in suppliciis, &c. ("Many things move besides the word, as in civil magistrates, in punishments, &c.")

# Nec vestes impediunt, quo minus ames. Et Christus obedientiam erga magistratus exigebat in hiis, quæ non repugnant verbo; et pacem Ecclesiæ commendabat, et schisma vetuit. Christus non exigebat academias, &c. ("Nor do garments hinder thee from loving. And Christ required obedience towards magistrates in those things which are not repugnant to the word; and he commended the peace of the Church, and forbade schism. Christ did not require universities, &c.")

VII.

Argument. Impium infirmioribus objicere scandalum. Quia posteris omnia pura relinquenda. ("It is impious to cast a stumbling-block before the weaker. Because all things are to be left pure unto posterity.")

Response. Infirmi, qui nondum penitus a papismo recesserunt, gravi scandalo meritò offenduntur, quod in vestibus decentibus, nec superfluis, non paretur publicis legibus: cum neque obtruduntur, ut cultus divini pars aliqua, nec ut errores foveant, aut bonos mores corrumpant. Itaque puræ relinquuntur. In rebus adiaphoris, quo ad sensum et doctrinam semper libertas in animo tenenda, non quoad actionem. ("The weak, who have not yet wholly departed from Popery, are justly offended with grievous scandal, that in decent and not superfluous garments the public laws are not obeyed: since they are neither obtruded as any part of divine worship, nor to cherish errors, nor to corrupt good manners. And so they are left pure. In indifferent things, liberty is always to be kept in mind as to sense and doctrine, not as to action.")

VIII.

Argument. Ministerium obscurant vestes, quia incurrentes in oculos hominum, remorantur a contemplatione rerum spiritualium. ("Garments obscure the ministry, because, running into men's eyes, they keep them back from the contemplation of spiritual things.")

Response. Non magis quam vestes usitatæ, quibus vulgus ut plurimum capitur. Eruendi erunt oculi: siquæ remorantur quovis modo a contemplatione spiritualium, penitus tollerentur. Atqui piis conspicuum magis redditur ministerium decora veste. Hinc in ecclesiastica historia legimus de vestibus Joannis Evangelistæ, qui gestavit petalum, seu laminam pontificalem. Et Cyprianus dederit birrhum carnifici, Dalmaticam vestem diaconis, et stetit in lineis. ("No more than the usual garments, wherewith the common people are for the most part taken. Eyes must be plucked out: if any in any wise keep men back from the contemplation of spiritual things, let them be utterly taken away. And yet unto the godly the ministry is rendered more conspicuous by comely dress. Hence in the ecclesiastical history we read of the garments of John the Evangelist, who wore a petalum, or pontifical plate. And Cyprian gave his birrus to the executioner, his Dalmatic garment to the deacons, and stood in linen.")

IX.

Argument. Tyrannis est, et durissima servitus, imperium vestis et dierum. ("It is tyranny, and most hard servitude — the command of garments and days.")

Response. Non est tyrannis, servitus, vel imperium, obedire non illicitis Regum edictis. Conscientia est libera. Nec conscientia premitur servitute, cum vaga et effrænis licentia in adiaphoris non permittitur. Circumstantiæ non tollunt naturas rerum. Dies Dominica nulla tyrannide jubetur. ("It is not tyranny, servitude, or command, to obey the not unlawful edicts of Kings. The conscience is free. Nor is the conscience pressed with servitude, when a vague and unbridled licence in indifferent things is not permitted. Circumstances do not take away the natures of things. The Lord's Day is commanded by no tyranny.")

X.

Argument. Commaculamur sordibus Antichristi per istas vestes: non glorificamus plane Christum. ("We are defiled with the filthiness of Antichrist by these garments: we do not plainly glorify Christ.")

Response 1. Doctrina Antichristi commaculat et opinio perversa, non res indifferentes. Cæterùm ut cibus, qui intrat per os, natura sua non coinquinat hominem, ita nec vestes, &c. Possunt res abusæ ab idololatris, bene usurpari a piis. Ut Gedeon usus est lignis luci alienorum Deorum ad holocausta veri Dei. Sic aurum Hierocuntinum inferebatur, et consecrabatur in thesauros Domini. Sic Paulus sumebat cibum apud Athenas, ex hiis quæ Minervæ consecrata erant. Aug. Ep. 154. et Amb. Ep. 31. de theatralibus pecuniis. ("The doctrine of Antichrist defileth, and perverse opinion — not indifferent things. But as meat, which entereth by the mouth, doth not by its nature defile a man, so neither do garments, &c. Things abused by idolaters may be well used by the godly. As Gideon used the wood of the grove of strange gods for the burnt-offerings of the true God. So the Jericho gold was brought in, and consecrated into the treasures of the Lord. So Paul took meat at Athens, of those things which had been consecrated to Minerva. — Aug. Ep. 154, and Amb. Ep. 31, concerning theatrical money.")

Response 2. Qui vescitur, Domino vescitur, &c. Rom. xiv. Sic glorificant Deum, &c. ("He that eateth, eateth unto the Lord, &c." — Rom. xiv. "So they glorify God, &c.")

XI.

Argument. Ab omni specie mali abstinendum est. Ergo &c. ("We must abstain from all appearance of evil. Therefore &c.")

Response. Ab omni specie malæ vitæ et doctrinæ abstinendum, nequid dubita perplexaque conscientia amplectatur. Aliter non potest esse generalis sententia. ("We must abstain from all appearance of evil life and doctrine, lest a doubting and perplexed conscience embrace any thing. Otherwise it cannot be a general sentence.")

XII.

Argument. Vestes liberæ; sed non in Ecclesia. ("Garments are free; but not in the Church.")

Response. Verum, quæ Ecclesiam non deceant, ut luxuriosissimæ vestes virorum et mulierum. ("True — those which do not become the Church, as the most luxurious garments of men and women.")

Six Reasons Against Things Indifferent

I meet also with a third paper upon this argument, writ in the month of December this year, containing six reasons against the ἀδιάφορα ("indifferent things"), with excellent answers subjoined to each by Guest, Bishop of Rochester, in a very clear, distinct, and logical method, well worthy the perusing. The paper superscribed by Cecyl's own hand thus, Reasons pro Ἀδιαφόροις. The reasons are these:

I. Apparel ought to be worn, as meat ought to be eaten; but by Paul, meat offered to idols ought not to be eaten. Therefore Priests' apparel, which hath been superstitiously used, ought not to be worn.

II. We must not wear such apparel as offendeth our brethren: but by wearing of Priests' apparel we offend our brethren. Therefore we must not wear Priests' apparel.

III. Durant, Manrus, and others, write that Priests' apparel hath many superstitious significations, and hath been and should be sanctified; and judge it so necessary, that Ministers cannot serve God well in the Church without it. Therefore Priests' apparel ought not to be worn.

IV. We ought by Paul to forbear from all appearance of evil: but in apparel, to go like a Papistical Priest, hath the appearance of evil. Therefore we ought not to go in Priests' apparel.

V. We may not use indifferent things, when they be commanded, because then of things indifferent they be made not indifferent, but necessary. But Priests' apparel, though it be indifferent, is commanded; and so it is made not indifferent, but necessary. Therefore we ought not to wear Priests' apparel, because it is commanded.

VI. If we should grant to wear Priests' apparel, then it might and would be required at our hands to have shaven crowns, and to receive more Papistical abuses. Therefore it is best at the first not to grant to wear Priests' apparel.

The answers to these reasons, being somewhat long, that I may not be too tedious upon one thing, I have thought good to refer to the Appendix: where they may be found.

Bucer and Alasco: The Controversy Stated

And as our Archbishop diligently inquired in the arguments of the learnedest of the refusers, that were now alive, concerning this matter; so he canvassed and weighed the controversy, as it had been before managed between two foreigners, men of great fame for their learning and piety, namely, Bucer and Alasco: not only for his own use, but chiefly for the use of Cecil; among whose papers I found it. Where the whole controversy on both sides is drawn up by the Archbishop in a short and easy scheme, and entitled, Summa controversiæ de re vestiaria inter Bucerum et Alascum. ("A summary of the controversy concerning vestments between Bucer and Alasco.")

Conveniunt Bucerus et Alasco. ("Bucer and Alasco agree.")

• Uterque queritur de usu vestis albæ atque cappæ. ("Each complaineth of the use of the white garment and the cope.")
• Uterque cupit has vestes sublatas. ("Each desireth these garments taken away.")
• Uterque dicit, neminem posse Christianum, eoque nec ullam Ecclesiam, quicquam bona usurpare conscientia, de quo non constet ei, et ex verbo Dei, ipsaque rerum experientia certa facere illud, vel aliquo modo ad gloriam Christi illustrandam, et nullo modo ad obscurandam eam. ("Each saith, that no Christian, and therefore no Church, can with a good conscience use any thing, whereof it is not certain unto him, both from the word of God and from very experience of the things themselves, to do it, or in any wise to the illustrating of the glory of Christ, and in no wise to the obscuring of it.")
• Uterque dicit, vestes has esse ex parte similes Aharonicis, easdem verò materia et forma cum papisticis, usurparique a Papistis summa impietate, sicut abutuntur reliquis rebus omnibus. ("Each saith, that these garments are in part like the Aaronical, but the same in matter and form with the Popish, and are used by Papists with the greatest impiety, as they abuse all other things.")
• Uterque dicit, semel et unà cuncta Antichristi esse tollenda. ("Each saith, that all things of Antichrist are to be taken away once and together.")

Non conveniunt Bucerus et Alasco. ("Bucer and Alasco disagree.")

• Bucerus vult has vestes sublatas. ("Bucer will have these garments taken away.")
  • Propter præsentem abusum in ecclesiis Anglicis metuendum. ("Because of the present abuse to be feared in the English churches.")
  • Propter pleniorem declarationem detestationis Antichristianismi. ("Because of the fuller declaration of detestation of Antichristianism.")
  • Propter pleniorem professionem libertatis Christi. ("Because of the fuller profession of the liberty of Christ.")
  • Propter tollendas inter fratres dissensiones. ("Because of the dissensions to be taken away among the brethren.")
• Alasco vult has vestes sublatas. ("Alasco will have these garments taken away.")
  • Quia usus harum non possit ab ulla Ecclesia piè adhiberi; quòd is usus habeat significationem aliquam Sacerdotii Aaronici, vel Antichristianismi. ("Because the use of these cannot be piously applied by any Church; because that use hath some signification of the Aaronical priesthood, or of Antichristianism.")
  • Quod is usus habeat commendationem utriusque sacerdotii. ("Because that use hath the commendation of both priesthoods.")
  • Quòd hinc obscuratur aliquo modo gloriam Christi. ("Because hence the glory of Christ is in some wise obscured.")

Bucerus urget: Ut auferantur primùm præcipua Ecclesiæ sacrilegia, tum restituantur alia. ("Bucer urgeth: That first the chief sacrileges of the Church be taken away, then other things restored.") Alasco nescit: Utrum alteri præponat, an quæ urget Bucerus, an ut vestes auferantur. ("Alasco doubteth: Whether he preferreth one before the other, or what Bucer urgeth, or that the garments be taken away.")

Bucer and Alasco Compared

D. Bucerus.

("Dr. Bucer.")

I. Ecclesiæ, in quibus viget Christi purissima et prædicatio et fides, Antichristorumque omnium manifesta acerrimaque detestatio, ut nemo, nisi perditi judicii, possit eas ecclesias notare Antichristianismi, possunt piè, ac sanctè verè, ad gloriam Christi, usurpare vestes, Aharonicis quantumvis similes, et cum Papisticis easdem materia, figura et colore. ("Churches, in which the purest preaching and faith of Christ flourisheth, and a manifest and most vehement detestation of all Antichrists, so that no man, unless of a lost judgment, can note those churches of Antichristianism, may piously, and truly holily, unto the glory of Christ, use garments, how like soever to the Aaronical, and the same in matter, figure, and colour with the Popish.")

II. Antichristus non potest, ullo suorum abusu, vel vestes has, vel ullum Dei opus sic contaminare, ut piis non queant, omni rejecto abusu, etiam ad pias significationes et admonitiones adhiberi; sicque serviant ad gloriam Dei prædicandam. ("Antichrist cannot, by any abuse of his, so contaminate either these garments or any work of God, that they cannot, all abuse being rejected, be applied even unto pious significations and admonitions; and so serve unto the preaching of the glory of God.")

III. Vestes istæ possunt tolli propter pleniorem Antichristianismi detestationem, et libertatis Christi professionem: tum ad tollendas dissensiones inter fratres. ("These garments may be taken away for the fuller detestation of Antichristianism, and profession of the liberty of Christ: and to take away dissensions among the brethren.")

IV. Ut aliquid ad significandum, et movendum vestes istæ, vel res aliæ, valent, totum id accidit eis ab illis, qui eis utuntur: ita pari fructu pietatis potest aliqua Ecclesia Christi verè sancta, ad detestandum Antichristum, et ad prædicandum Christum, ejusmodi vestibus uti, quibus usa est synagoga Antichristi, ad commendandum ministerium Antichristi. Et hiis vestibus potest honestare ministerium sacrum. Nec Papa, nec quisquam, vestes has pro fulcris suæ tyrannidis habet; et condemnatur quidem, qui pronunciatur retinere in cultu Christi, quod est fulcrum Antichristi. ("As these garments, or other things, avail unto any signifying and moving, all that happeneth unto them from those that use them: so with like fruit of piety may some truly holy Church of Christ, unto the detesting of Antichrist and the preaching of Christ, use such garments as the synagogue of Antichrist hath used, unto the commending of the ministry of Antichrist. And with these garments it may honour the sacred ministry. Neither the Pope, nor any man, holdeth these garments for the props of his tyranny; and he is indeed condemned, who is pronounced to retain in the worship of Christ that which is a prop of Antichrist.")

D. Alasco.

("Dr. Alasco.")

I. Usus istarum vestium non potest ab ulla Ecclesia piè adhiberi. ("The use of these garments cannot be piously applied by any Church.")

II. Non potest is usus harum vestium non significationem aliquam, et commendationem inferre, vel Antichristianismi, vel Aharonici, vel certè utriusque sacerdotii; ac ita omnino aliquo modo obscurare gloriam Christi. ("This use of these garments cannot but bring in some signification and commendation, either of Antichristianism, or of the Aaronical, or certainly of both priesthoods; and so altogether in some wise obscure the glory of Christ.")

III. Debent vestes istæ omnino tolli. ("These garments ought to be wholly taken away.")

IV. Sunt fulcra et ornamenta tyrannidis Antichristi. Exterminanda est memoria Antichristi. Neque eo quod ipse vestes non fero, alios, quos præfractos non esse scio, illarum nomine condemno. ("They are the props and ornaments of the tyranny of Antichrist. The memory of Antichrist is to be exterminated. Nor because I myself wear not the garments do I condemn others, whom I know not to be obstinate, in their name.")

The Bishops' Proposition

Now also our Archbishop, and divers other Bishops, and learned Dignitaries of the Church, gravely debated this matter among themselves. It was a point that they themselves were not all agreed in: for some were for indulging Ministers in the disuse of these garments, and others were for the general using them; but with a protestation, that it were desirable, that these differences of garments were taken away. Of which judgment was Mr. Nowel, Dean of St. Paul's: as appears by a paper of the Archbishop's, which seems to be the result of much deliberation. It runneth thus:

Propositio Episcoporum.

("The Proposition of the Bishops.")

Ministri in Ecclesia Anglicana, in quâ Dei beneficio pura Christi doctrina, et fidei Evangelicæ prædicatio jam viget, quæque manifestum detestationem Antichristianismi publicè profitetur, sine impietate uti possunt vestium discrimine, publica authoritate jam præscripto, tum in administratione sacra, tum in usu externo, modò omnis cultus, et necessitatis opinio amoveatur. ("Ministers in the Church of England, in which by God's benefit the pure doctrine of Christ, and the preaching of the Evangelical faith now flourisheth, and which publicly professeth a manifest detestation of Antichristianism, may without impiety use the distinction of garments, now prescribed by public authority, both in sacred ministration and in outward use, provided all opinion of worship and necessity be removed.")

—This was subscribed to by Canterbury, London, Winchester, and Ely, Bishops; and by Goodman, Dean of Westminster; Robinson, a learned Doctor in Divinity in Cambridge, the Archbishop's Chaplain, and afterward Bishop of Bangor; Bickley, the Archbishop's Chaplain, and afterwards the Warden of Merton college, and Bishop of Chichester; and one Hill. Two more subscribed, but with this addition and condition;

Modo omnis cultus opinio et necessitas amoveatur, eorumque, quibus persuasum non est, ratio, juxta charitatis regulam a divo Paulo præscriptam, habeatur. ("Provided all opinion of worship and necessity be removed, and regard be had of those who are not persuaded, according to the rule of charity prescribed by the divine Paul.")

Who these two were, I know not, the Archbishop thinking fit to conceal their names under the two uncertain letters, N. N.

Mr. Nowel's Pacification

This difference was endeavoured to be thus accorded by Mr. Nowel: which therefore the Archbishop entitled, Mr. Nowel's Pacification:

Ministri Ecclesiæ Anglicanæ, qui Dei beneficio puram Christi doctrinam, et manifestam detestationem Antichristianismi publicè profitentur, vestiumque discrimine, publica auctoritate jam præscripto, utuntur, tum in administratione sacra, tum in usu externo, eo discrimine sine impietate uti possunt, modò omnis cultus, necessitatisque opinio amoveatur. ("Ministers of the Church of England, who by God's benefit profess the pure doctrine of Christ, and the manifest detestation of Antichristianism publicly, and use the distinction of garments, now prescribed by public authority, both in sacred ministration and in outward use, may without impiety use that distinction, provided all opinion of worship and of necessity be removed.")

Optamus tamen hoc vestium discrimen propter has causas tolli. 1. Propter abusum in ecclesiis Anglicanis metuendum. 2. Propter pleniorem declarationem detestationis corruptæ et superstitiosæ religionis. 3. Propter pleniorem professionem libertatis Christi. 4. Propter tollendas inter fratres dissensiones. ("We wish, however, this distinction of garments to be taken away for these causes. 1. Because of the abuse to be feared in the English churches. 2. Because of the fuller declaration of detestation of the corrupt and superstitious religion. 3. Because of the fuller profession of the liberty of Christ. 4. Because of the dissensions to be taken away among the brethren.")

—With this last paragraph Mr. Nowel declared he could subscribe, or else not.

Humfrey and Sampson's Subscription

To the proposition, as first set down, Humfrey and Sampson subscribed after such a manner, that by it in effect they declared rather their dissent than their allowance. For under the proposition they underwrit a sentence of St. Paul, and beneath that their names, thus:

Omnia mihi licent, sed non omnia expediunt. Omnia mihi licent, sed non omnia ædificant. ("All things are lawful unto me, but all things are not expedient. All things are lawful unto me, but all things edify not." — 1 Cor. x. 23; vi. 12.)

Laurentius Humfredus.
Tho. Sampson.

By this subscription they seemed to allow the lawfulness of the garments, though on account of the inexpediency of them they declined to use them.

But let us leave this controversy for a while, and proceed to some other matters, falling within the compass of this year.

Editorial Notes

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Source: John Strype, The Life and Acts of Matthew Parker, the First Archbishop of Canterbury in the Reign of Queen Elizabeth (Oxford: Clarendon Press, 1821), Vol. I. Enhanced reading edition: section headings, Latin translations, verified internal links, and editorial notes added per the AnglicanWiki Editorial Guidelines for Historical Texts. Strype's text faithfully transcribed from the Google Books scan; spelling and substance as in the original.