Whether it be mortal sin to transgress civil laws, which be the commandments of civil Magistrates.  
The judgement of Philip Melancton in his Epitome of moral Philosophy.  
The resolution of. D. Hen. Bullinger, and D. Rod. Gualther, of. D. Martin Bucer, and. D. Peter Martyr, concerning thapparel of Ministers, and other indifferent things.   

Whether it be mortal sin to transgress Civil laws, which be the commandments of Civil Magistrates?  
Moral virtue requireth not only to restraigne outwardly the hands, and to rule external actions, but also it requireth in the mind a deliberation and an intent of counsel: It also requireth a mind enured to hold in all braids, & to use a certain moderation to deliberate. These two things are truly required to virtues, and youth must be trained up, to understand the force and nature of either of them. Deliberation or advisement, must seek out and understand the causes and reasons of all actions, which (as it were with a bridle) draw back the furious mind into the right way, and show what is to be done.  
But moral is called that facility of the mind, or equability, moderation, and stay, wherewith it can restraigne itself, until that it be well advised of the matter, to do that which is most right, with a certain pleasure.  
Seeing then it is needful to understand the causes of honest actions, it is not enough to know the laws, but it is most necessary to the performance of moral virtue, to know what the authority of the laws be, how far it is needful to obey them. The mind being with this doctrine established, shall both think more honourably of the laws, & also understand how far forth it must obey. This judgement of the authority of laws pertaineth to moral virtue.  
first I answer, that to break ciui●● laws, or the precepts of civil Magistrates is mortal sin, though there be no matter of offence: 
Rom. 13.  for Paul saith plainly, that we must needs obey, not for fear of vengeance only, but also because of conscience, that is, that we not only fear civil punishment, but also know that our conscience is made guilty, if we do not obey. Now it is the part of a good mind to consider, how great this band of obedience and common quietness is, which God also requireth, that we obey laws and Magistrates.  
And if we obey not, he saith that he will revenge it. And God truly punisheth both in this life, & also after this life, 
Exod. 20.  as the fourth precept speaketh of punishments in this life. If thou wilt live long upon earth. etc. for that precept giveth charge of obedience, that we obey not only our parents, but also all them to whom our parents do give their authority, to wit, the magistrates. And therefore many other sentences in the scripture, 
Prou. 24.  speak of the punishments that shallbe suffered in this life. Fear God and the king, and have no fellowship with the seditious, for their destruction shall come suddenly. And Christ saith, 
Mat. 26.  He which taketh the sword in hand, shall perish with the sword: for to take a sword in hand, signifieth to take up the sword forbidden by the laws and the Magistrates, that is, to be seditious, and to disobey the present Magistrates. And the examples set out in the scriptures, do not only show this, but also the histories of all ages, that murderers, thieves, perjured persons, unjust judges, seditious and tyrants, are for the most part punished by God in this life. This I say unto this end, that we may know, how that God requireth this discipline, to keep men ●●awe with fear of punishment.  
This fear increaseth reverence toward ●he laws, and causeth some morality in our minds, when as it bridleth as it were our lusts, and inureth them to obedience. And there is no doubt, but that many grievous chances are punishments of this barbarous liberty, which many take upon them, and will not be ruled by the authority of the superiors. For the law of God erreth not, which saith, Honour thy father & mother, if thou wilt live long upon earth. Besides that, there is more reverence in our minds, when as we believe, that the breach of the laws is punished with eternal torments after this life, except we do repent. This sentence touching the precepts of magistrates must wisely be understand, namely of those precepts, which bid us not to do against the commandments of God. We must also consider, whether it be wantonness in them which disobey, or whether some causes happen, which have some excuse. The difference which Gerson useth, liketh me, who discerneth laws, saying, That some are made for necessity such as serve for common quietness, as of theft, murder, marriages, dividing of inheritances, tributes, warfare, judgements, and such like. Some are not made so much for necessity, as for comeliness, as it is provided, that a woman marry not, before she have left mourning for her former husband.  
This difference liketh me, not only because reason breadeth sundry bonds, but rather, because the mind of the magistrate is evident, which in the former matters simply requireth obedience: in other lighter matters it doth not so exact it. The mind of the lawmaker must be considered, how far he will bind, & yet in these lighter things there may be no wantonness & contempt of authority, for it is an evil example. But it is profitable as well for discipline, as the quietness of the common wealth, so to accustom our minds, that even in trifles they may regard the authority of the laws. And this we must know, that we live not to ourselves, but to the common wealth. We must therefore take heed, that our examples be no public hurt. The same doth Plato most gravely write in his fift book of laws, that he is the best and most worthy citizen, which accounteth not triumphs or any victories to be the chiefest renown in the city, but to excel others in diligent obeying of the laws.  
But here the question is asked, whether the like judgement be of Ecclesiastical ceremonies, which by the authority of man are ordained. I answer, that herein this rule must be observed, that in case of offence it is sin to break them, but no offence being given, they may be broken without mortal sin. For it is needful to keep this doctrine, that such ceremonies are things indifferent, & not necessary for righteousness before god, as it is indifferent to wear a gown or a cloak etc. This rule of Paul is profitable both to common peace and the quietness of our consciences, for it conserveth public rites, ●t biddeth to beware of offences, common tumults, and public disturbing of orders. Again it delivereth the conscience from many superstitious opinions, and horrible cruelty: for if good minds do think that the observing of such orders is necessary (no cause of offence being) it will be a hard bondage.  
In so great a number of rites, how oft shall our consciences fall? sometime in fastings, in rehearsing of prayers, in keeping of holidays, or such like: many things happen to them, especially which have business, why they can not always observe these orders. Therefore this rule containeth a profitable moderation, which forbiddeth public offences, preserveth customs profitable for quietness, and privately delivereth the consciences from danger.  
When the causes of these laws and traditions are understand, good natures will the more embrace than, than is it fit that these things be known, namely that these ordinances are appointed by the Church for good and public order's sake, & that the Church will not privately entangle any man's conscience. And most moral it is to love common quietness and order, good men therefore will greatly embrace these ordinances, seeing that to quietness and order they are available, & in that they are delivered from superstitious opinions, and know that without danger these ceremonies may be left, no offence being given.  
But here it is asked, whether Ecclesiastical ordinances, and the civil laws of magistrates do diversly bind. I answer. The bond is unlike: and although reasons may be asked, yet the plainest way is to judge these things by the evident & clear testimonies of scripture. First therefore I will rehearse them, then will I add the reasons and interpretation, jest any absurdity may be taken by our opinion.  
Touching obedience due to the civil laws, Paul saith, we must obey, 
Rom. 13.  not only for fear of vengeance, but also for conscience sake. This commandment bindeth us even without matter of offence: for we must obey the authority of God, though no offence be given. 
Coloss. 2. Galat. 5.  But touching Ecclesiastical ceremonies, Paul saith, Let no man condemn you for meat or drink, or a piece of an holy day. And again, Stand fast in the liberty, wherewith Christ hath made us free, and wrap not yourselves again in the yoke of bondage. And Christ saith, 
Mat. 15.  That which entereth into the mouth, defileth not the man, & the apostle excuseth them, which break traditions.  
Because it is needful that this doctrine be in the Church, that those traditions touching meat and such like are no worshipping or righteousness, 
Not of necessity in themself: But for necessity of obedience.  but things indifferent: therefore the gospel teacheth, that our consciences may not be burdened with the opinion of necessity. Notwithstanding, because this life can not lack ordinances & ceremonies, this moderation is needful, to have them so observed, jest the doctrine of true worshipping and of the benefit of Christ should be darkened. Again, jest our consciences should be burdened with infinite vexations, which might 'cause shipwreck of faith? Therefore the Gospel will have us understand that these rites may be left out, without matter of offence be given, but for good order, and for avoiding of offences, they aught to be kept. This liberty being limited by the authority of the Gospel, can not be taken away by man's authority.  
I have showed by the testimonies of scripture, that the binding is unlike. This is the plainest answer unto this question, but we will show the reason.  
The first is taken of the efficient causes, or the right of power, and this Gerson followeth. The Civil magistrate by God's authority, hath right to make honest and profitable laws, in those matters which pertain to the defence of this corporal life and civil society, as of judgements, the penalties of offences, contracts, successions, and such like, as Solomon saith, 
Pro. 8.  By me kings do reign, and appoint just things.  
But Ecclesiastical power is limited, so as it hath a commandment what it aught to teach, and that it invent no new worshipping, neither burden the consciences with traditions of ceremonies. For Peter saith, Why tempt you God, laying on a yoke. etc. 
Act. 15.  And Paul, Why make you decrees? 
Colo. 2.  touch not, handle not. etc. Seeing then that the right of either power is unlike, the laws also diversly do bind.  
Second reason, of the final causes of laws. Civil laws, are the bands of common society, therefore in breaking them, charity is always hurt, for because every one aught to use his obedience, as a seal, to the defence of common quietness, also the common tributes and all his travail must thereto be applied: when this they do not, they deceive the rest, & enjoy other men's offices, employing nothing of their own unto it, even as he which to a common banquet giveth not his money, beguileth the gests.  
The example also in breaking it doth hurt, and troubleth common quietness: therefore in civil laws, respect of charity and offence is always of force. 
Civil laws always to be observed. Ceremonial may sometimes be broken.  But most part of ceremonies are private, & domestical observations, the breach whereof hurteth not others. Then seeing in them is no hazard of charity, nor offences chance, the authority of these laws is unlike▪ ●or of these also we have spoken, that then they are necessary, neither can they be broken without sin, when as the breach breadeth offences, that is, hurteth others men's faith and manners, or rashly troubleth the quietness of others. And although it be profitable to consider these reasons & causes, and to understand the degrees of laws: yet is it more sure plainly to give judgement out of these sentences of scripture before recited, for the reasons have many doubts, & do not sufficiently stablish the conscience. And wise men may seek and invent many dark matters on both sides, if that we shall judge only upon reasons, & not out of the scriptures. But here young men are to be warned, that although it be needful to know, that these indifferent things are no worshipping of God: yet they must learn, that the case of offence is large, and with diligent care they must beware of it: for in the breach of traditions two things are hazarded, discipline, and tranquillity, or the agreement of the common wealth. It is fit for us to understand chiefly the greatness and force of either of these, being occupied in the studies of learning and virtues.  
first for discipline sake, there need certain ordinances: for unskilful persons, must be accustomed to ceremonies and rites, to holy days, to certain readings, to pr●uate and public exercises, & for that cause Paul calleth the law a schoolmaster: for these ceremonies are certain institution●; necessary for young years.  
And although the Gospel doth bring a higher doctrine, yet it will not have discipline and institution to be abolished, but it commandeth that men be restraygned, ruled, and taught with such instructions. What profit this discipline hath, I have showed else where: for God is effectual in the which are tractable to be taught and resist● not his word. Wherefore the example hurteth in the breach of traditions, for the common people, which naturally hateth the bands of laws, willingly followeth these examples, and thereof taketh contempt of the whole discipline, and of all the laws. These ordinances being abolished, there can be no discipline, neither can youth and the unlearned people be taught.  
Then of necessity must follow exceeding barbarousness, and destruction, where youth & the common people can not be instructed. How great a wickedness and murder is it, to give such examples, whereby this desolation may arise? And in the other part of offence, how much evil is it, that the quietness of th● Church & common weal is troubled▪  
In this corporal life we have need of ceremonies for order sake, or for decency, whic● for man is most seemly. For if this order b● disanull●d, infinite confusion doth follow. Fo● where there is no authority of teachers, no certain times to teach, no certain teachers, no certain form of doctrine: in such confusion, neither can the Gospel be preserved, neither the Church instructed.  
Finally, as order & consent of public ordinances doth join men in fellowship together: so confusion of order doth separate men's minds breadeth horrible tumults, & endless war.  
Let us then think, that in breach of traditions, the example commonly and easily spreadeth abroad amongst others. Let us consider, what evil is in an example. Wherefore jest we burden our consciences with danger, jest we hurt others, let us observe with greater care the public ordinances whatsoever. It is tyrannical to regard more what delighteth ourselves, then what may do good to others: for we are not borne unto ourselves: but our life pertaineth unto others, especially unto the Church, that is, to the glory of Christ, to the conservation of the ministery, and the retaining of discipline for the people. These two things which are the greatest, the Church desireth chiefly to defend. Herein let us show our obedience, our diligence and endeavour, for the common quietness and health of us all. Plato saith, we must love our country mor● than our mother, because our country is a certain heavenly thing. But the Church aught to be our true country, and this truly is heavenly: for it is the Temple of God, and the congregation of the members of Christ. Wherefore this we must love, and willingly obey it, and yield much unto th● profit & tranquillity thereof. 
Galat. 4.  Paul calleth traditions, beggarly elements: which although they be beggarly, that is, small things, transitory, not eternal, they are no worshipping, they are no righteousness, yet they are elements, that is, ordinances, which this corporal life can not want, because of discipline and good orders sake. Wherefore thos● ordinances are not to be disannulled, but Paul's counsel must be considered, who although he call them beggarly, yet he calleth them elements, & so taketh away the praise of righteousness, showing still that there be ordinances, which have their profit. Great is the for●e of discipline, there is no sweeter harmony, then good order in a common wealth. Therefore these are called elements▪ that is, ordinances, which preserve tha● harmony.   

Philip Melancton upon the xiii Chapter of Paul's Epistle to the Romans.  
LET every soul be subject unto the higher powers: for there is no power but of GOD. The powers that be, are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God: & they that resist, shall receive to themselves damnation. For rulers are not fearful to good works, but to the evil. Wilt thou not fear the power, do well, & thou shalt have praise of the same: for he is the minister of God for thy wealth. But if thou do evil, fear: for he beareth not the sword in vain: for he is the minister of God, revenger of wrath on him that doth evil. Wherefore ye must needs be subject, not only for fear of punishment: but also because of conscience etc.  
In the end of this precept standeth th● conclusion, & the proposition repeated again. (That of necessity we must obey) And that certainly for conscience sake, no● only for the penalty.  
This addition or exaggeration must b● diligently considered. He that is taken of a thief, if he can avoid him, escapeth without offence. But contrary, if any man could cast from him such charges as the magistrate commandeth, yet he cannot reject them without sin, without the magistrate agreeth thereto, for that we be necessarily● bound to the magistrates, and also for conscience.  
Some teachers have holden in disputation, that the precepts of the magistrate's do not bind to mortal sin, because ● mere man cannot inflict a pain eternal But the error of these men, is plainly confuted by the testimony of saint Paul, whic● saith, We must be subject, not only for penalty, but also for conscience, that is, jest our conscience should be defiled with mortal sin. Ergo, it is mortal sin, to break the statutes of the magistrate, for that God hath made us subject to magistrates, and he layeth his punishment upon such as contemn the magistrate, because therein also the authority of God is contemned.  
And here may it appear, that in the Gospel the authority of the magistrate is more confirmed and defended, than in any other doctrine: for no other doctrine so earnestly bindeth men to obedience. For the Gospel doth command obedience, not only for corporal or temporal pains, but also to escape the wrath of God, an eternal pain, and there is no bond greater than this bond of conscience. Therefore Emperor julian, and such other, did great wrong to the Gospel, when they wrote that the doctrine of the Gospel dissolveth policy.  
And for this cause pay you tribute, for they are Gods ministers, serving for the same purpose. give to every man therefore his duty, Tribute, to whom tribute is due, Custom, to whom custom, Fear, to whom fear, Honour, to whom honour belongeth.  
Before he spoke generally of obedience, now he addeth the special kinds thereof, in commanding to yield three things, to wit, tribute, fear, and honour. Tribute comprehendeth all external burdens which b● due: as impositions, customs, diligence, marshal exercise, & such like services either of body or of goods. For why? the common wealth can not be defended, unless the princes receive aid of the labour and charge of the subjects. Therefore in this place Paul affirmeth tribute & custom to be due, in saying, that therefore you do pay tribute, for herein the ministers of God (namely for their ministery, which is the preservation of the common wealth) be occupied: but this preservation asketh the help both of soldiers and other servitors, not only in war, but also in peace. Although (considering indifferently) we find that every magistrate continually do war, whilst he punisheth run gates, thieves and pickers. And for so muc● as such people as these, can not be suppressed without the help of soldiers, and citizens: By duty we are bound to the maintenance of such assistance, to make contribution, & when the greatness of the danger doth so require, to minister our further help to the magistrate in that behalf. And as officers sent to apprehended runagates, are bound faithfully to do the same: so soldiers in time of war, their cities being besieged, are bound faithfully to defend the holds committed to their charge to the uttermost that they may. In this kind of duty, deserveth great commendations my country Bruta, situate above Spires, in the territory of the prince Palatine. For it was defended by the citizens, with loyal saith & great constancy, twice within these few years. first, in the year of our Lord 1504 being violently assaulted more than a month together by a valiant army of the Swissers. After that, of late in the year of our Lord. 1525. when the uplandish people had stirred up an horrible commotion, and had moved sedition generally throughout all Germany, at what time my countrymen remained in their allegeances towards their princes. And whereas the rebels had assembled out of the lands of Spira & Whitenberg, on both sides of the town, to spoil th● merchandise, which were then to be carried from Frankford into Swevia (because that these rebels had made the passage dangerous) these merchandises were left with us, and committed to the fidelity & v●liantnes of our countrymen. In this danger the faith & courage of my countrymen dy● most manifestly appear: for both those furious rebels were repelled by force of arme● from the town, & those goods (committe● to their custody) were to their great commendation defended against all violence.  
Fear and Honour, pertaineth to th● mind.  
Fear, signifieth obedience from the hear●  
Honour, signifieth not only extern reverence, but also a reverence in the conscience. And here is a difference betwixt Christian men, and wicked men. For wicked me● do only fear the civil punishments, an● this fear is soon slipped out of evil men● hearts: but Christian men do truly fear● the magistrate, because they fear God, an● for that they know him to revenge all contempt against the magistrate. Wicked ●en show outwardly the signs of reverence, but inwardly they think very ill ●f the magistrates, as the Philosophers do testify in their books, holding by disputation's, that the public state of government ●s but mere tyranny. But the Christian men do truly give honour to the magistrate: ●nd herein standeth honour, to attribute to ●hem power, liberality, wisdom, and justice. And whereas Christian men be persuaded, that all power is ordained of God, and ●hat it is maintained from God above, they acknowledge that power, and think that ●hey be bound to give place, and submit themselves thereunto. And they also acknowledge that bounteousness, because they see ●hat mankind hath high corporal benefits ●y the magistrate, that is to say, peace, de●ence of their own life, of their wives, of their children, and quietness to seek for their ly●yng, to learn religion, and other good sciences. These be those great benefits, such as ●o greater can be expressed in worldly causes: ●or these, christian men give thanks to god, because that he granteth these things by ●he magistrate. And again of their party, they show thankfulness toward the magistrates. And whereas they be persuaded that this power is ruled from God above, & that these benefits be given from thence, they pray to God for the magistrate, that he would vouchsafe to govern him, & to conserve the public peace: for they know, that not only wicked men, but also the devil himself, lay in weight against princes, and that without ceasing, they practise the destruction of all mankind. Therefore this is the chief honour, which the only christian man attributeth to the magistrate, that is to say, Thanks giving to our God, and prayer for the magistrate. As Hieremie giveth special precept in this cause, that the jews in their exile would pray for the king of Babylon, & all his whole kingdom. And Paul biddeth that we should pray for the magistrate. 
1. Cor. 2.  And verily there is no greater or vehementer exercise of faith amongst so many public perils, than prayer for public peace. And it is our part to understand those perils, and to judge them to pertain to ourself. Furthermore, the christians attribute to the magistrates, wisdom, and justice, that is, they do not prefer their private judgements, before the laws and decrees of the magistrate: but obey them. They quarrel not with them, they do not disannul the laws: and this honour is most necessary to the pulique peace, not to use cavillation against the laws, nor enviously to interpret them. Moreover, hereto it belongeth to cover, to excuse, and to mitigate, the oversights of the laws & of the magistrates. This courteous interpretation, as it is necessary in our private conversation, so much more is it necessary in public society towards the magistrate, as it is written, Love beareth all things, 
1. Cor. 13.  and love is the bond of perfection, 
Coloss. 3.  to prevent all dissolutions of the common wealth. Again, 
james, 5. 1. Pet. 4.  Love covereth the multitude of sins. Again, Obei your magistrates, 
1. Pet. 2.  though they be rigorous. Rude and unskilful men, are diligently to be admonished in this, that they quarrel not, nor change the laws and public institutions. Father No did curse his son Cham, for that he uncovered him and scorned him: and even so let them be assured which deprave the laws, they which maliciously make the worst of the magistrates oversights, that they be cursed o● God, and shallbe punished for this offence, for that they give not due honour to the laws and magistrates, and this slanderous reprehension of laws, aught the rather to be eschewed, because it bringeth forth horribl● commotions in the common wealth. As Xenophon prudently saith, All innovations in the common wealth, to be very dangerous. And Plato saith, As a man aught not to use any violence to his father, being in dotage, so likewise should there no extremity be showed to the country in their weakness. For it is impossible, that great alterations in common wealths, should be ended without manslaughter. Howbeit, when the magistrate doth command, that we should ourselves do any thing against the precept of God, obedienc● is not to be given, but in this case, the rule is to be followed. 
Acts. 5.  We aught to obey god, more than men.   

To the reverend fathers in Christ D. Rob. Horn Bishop of Winchester. D. Ed. Grindal Bishop of London. D. joh. Parcuste B. of Norwiche, his honourable Lords, and most dear brethren in England.  
Right reverend honourable Lords and dearly beloved brethren, the Lord jesus bless you, and preserve you from all evil. We send● you here our opinion, concerning matters of apparel, written to our worshipful friend master. N. and master. M. those godly and learned men. And for that cause we send it unto you, that you might understand, we deal not with our brethren privily, without your knowledge, who are the principal and chief ministers, and that so much as in us lieth, we seek the unity and concord of your congregations, in all respects. And we heartily beseech almighty God, to have a special regard of your estate, and to continued you in one consent an● unity. We earnestly exhort you, right honourable and dear brethren, to be careful fo● those faithful ministers and learned men for they have commonly their affections. Fo● which cause the apostle warneth us, that on● help to bear another's burden. You ma● by your authority do very much with th● most noble Lady your Queen: bring it therefore to pass with her Majesty, that our goo● brethren may be reconciled & restored against And we also beseech that you. D. Horn, ou● good lord, and dear brother, that as soon as these my letters may be delivered, ye cau●● them to be sent to the Bishop of Norwiche, to communicate them to. D. jewel, to. D. Sands, & to. D. Pilkinton, to whom also I purpose to writ at the next mart at Franckfort by god's grace. These I have written in haste aswell in master gualter's name, as in myn● own, sending them to Basile, from thence to be conveyed to Antwerp. And we heartily desire you to send us word, whether ye hau● received them or no. Far ye well right reverend fathers. The Lord bless you, and your labours.  
From Tigurine this third of may. M.D.Lxvi. H. Bullinger your very friend.   

To master. N. and M.  
THE Lord jesus bless you right worshipful and well-beloved brethren, and preserve you from all evil. I have received your letters, in the which you ●. seem to complain, that my answer ●nto your question was over short and brief. ●erily my brother, I saw no cause then, neither do I see any yet, why I should have ●ritten those letters any larger. For you on●y required to know my judgement, touching ●he matter of apparel, for the which ye now contend in England. Unto which question ● thought I should answer in few words: ●or so much as in few words I could declare my judgement. And then also I understood, that. D. Peter Martyr, of most happy remembrance, handled the same question at Oxford, and hear to many times at large, whereto I could say no more. And I remember also, that in my letters unto you, brother M. I made mention of my opinion herein. And that I may now speak a word or twain what I think hereof: Surely, I like not in any wise, that (if ye were commanded) ye should say service at an altar, rather burdened, then beautified with the image of a crucifix in massing apparel, that is, in ●albe, 
Casula.  & in a vestment, which hath the picts of Christ crucified hanging on the back. 〈◊〉 ●o far as I can perceive by my letters received out of England, there is no content● now of any such garment. But the question  
Whether it be lawful for Mi●●sters of the Gospel to wear a rou●● cap or a square, or to put on a wh●●● rob called a surplice, whereby t●● Minister may be discerned from t●● vulgar sort? And whether a Minister aught rather to leave his hol● calling, then to wear such apparel  
Touching which question, I wrote 〈◊〉 mind the last mart, unto the reverend f●ther my lord. R. Horn B. of Wincheste● briefly repeating. D. Martyrs words. M fellow minister and well-beloved Kynsma● D. Rodolphe Gualther, wrote unto him al● not long before, a copy whereof I send he● enclosed unto you, and to the rest of our brethren. Wherefore, if ye will hear us, and 〈◊〉 desirous to know our judgement concerning this matter of apparel, as you signified v●to me the last mart you were: lo you hau● our judgement in that Epistle, whereunto y●● will not agreed, we are hearty sorry: and ●ng we have none other counsel, we most partily and incessantly pray to god, who is 〈◊〉 all things, and at all times to be called 〈◊〉 that he vouchsafe by his holy grace and ●wer, to comfort and help our miserable ●ate.  
You brother. N. proposed a few such que●ons: but our brother. M. heaped together a ●eat many more of the same argument. Al●t I, according to my simple skill, did never ●owe to have matters distracted into so ●●ny questions, and to be entangled with so ●any doubts, which otherwise being more ●gle by themselves, might be more easily ●solued: yet notwithstanding, I will writ twne a little to every one of them, that ●rein also I may satisfy you my worshipful ●●d dear brethren, as much as lieth in my ●nder utterance, & rather dull, then quick ●●d sharpened wit. And I beseech you, that ●●u would accept in good part this my do●●g, as of your brother, & one that vnfained● loveth you, & to judge thereof with a quiet mind, void of all affections. For my part utterly abhor all contentions, and de●re nothing more humbly of almighty ●od, then that it might please him to remove all dissension & strife far from his Chur●● which from the first beginning hath ma●ueylously hurt true godliness, and as it w● torn and rend the Church in pieces, w● it never so quiet and flourishing.  
Whereas it is demanded, wh●ther laws aught to be enjoined 〈◊〉 Ecclesiastical persons for weary 〈◊〉 apparel, that thereby they may 〈◊〉 known from the lay people. I au●swere, that there is ambiguity and doubt● the word, aught: for in case it be understood for that which is necessary, and appertaining to everlasting life, I supp●●● the lawmakers themselves do not so vnd●●stande or mean it. But if it be said that may be done for comeliness and decency, a●● for dignity and order's sake, that it should 〈◊〉 but a civil observation, or some such ly●● thing, as is that wherein the apostle wy●● have the minister or Bishop κόσμιον, that i● modest, or comely, I do not see how he offendeth, which weareth such a garment, 〈◊〉 is commanded to wear it.  
Whether the ceremonial attyr● or worshipping of the Leuitica●● priesthood, be to be brought again into the Church? I answer, That if a cap or a seemly garment, without superstition be commanded to be worn by a minister, no wise man will say, that right judaisme is brought in again. Moreover here I repeat the same, that I see Peter Martyr hath answered, who when he had showed how the sacraments of the old law were quite abolished, which we aught not to bring again into the Church of Christ, having now Baptism and the lords Supper, in steed of them, thus he saith. There were notwithstanding in the levitical law certain actions of that nature, which could not properly be called sacraments, for they served to decency, order, and some commodity, which as agreeable to the light of nature, and also profitable for our commodity, I suppose may both be brought in, and also retained. Who seethe not, that for maintaining peace, and for that the faithful might the better live together, the Apostles commanded the Gentiles to abstain from that is strangled, and from blood. Not doubt these were things belonging to the levitical law. Furthermore, no man is ignorant ●●at tithes are appointed at this day to sustain ministers. It is evident that Psalms & Hymns are now song in holy congregations and meetings, which notwithstanding the Levites also used. And that I le● not this pass neither, we have holy days in remembrance of Christ's resurrection, an● such like. Shall all those be abolished, because they are tokens and relics of the old● law? You see therefore, all things of the Levitical law are not so abrogated, that non● of them may be used. Thus far. P. Martyr  
Whether we may wear such apparel, as the papists do? I answer. We may, so long as it is not proved that the Pope brought in the differences o● garments. Nay it is manifest, the differenc● of apparel is more ancient than the Pope is Neither do I see any cause, why we may no● go as the papists do in apparel, which is not superstitious, but of policy, and for comeliness sake. If we should have nothing common with them, then must we forsake a● our Churches, refuse all livings, not minister baptism, not say the Apostles or Nicen● creed, yea and quite cast away the Lorde● prayer. Neither do you borrow any ceremonies of them. The matter of apparel wa● never taken away at the beginning of reformation, & is yet retained, not by the Pope's law, but by the kings commandment, as an indifferent thing of mere policy. Yea truly, if you wear a cap or a peculiar kind of apparel, as a civil and politic thing, it smelleth neither of judaisme, nor monachism: For these will seem to separate themselves from the civil and common life, and accounted a meritorious deed in the wearing of a peculiar garment. So Eustachius Bishop of Sebastia, was not simply condemned for wearing a peculiar kind of garment: but for that he put religion in his garment. The cannons of the counsel of Gangrene, Laodicen, and of the uj council, are well known. If in case any of the people be persuaded that these things savour of Papisme, monachism, or judaisme, let them be told the contrary, and perfectly instructed therein. And if so be, through the importunate crying out hereon before the people by some men, many be disquieted in their conscience, let them beware which so do, that they bring not greater yokes on their own necks, & provoke the Queen's Majesty, & bring many faithful ministers in such danger, as they can not rid themselves out of again.  
Whether these men, which hitherto have used their liberty, may now with safe conscience, bring themselves and their Church into bondage, through the commandment of the prince? I answer thus. I think they aught to take heed, jest by odious disputing, exclaiming, and striving for apparel, and by this importunate dealing, occasion be offered to the prince's Majesty, not to leave the matter any longer in their choice, who have hitherto used this liberty, & that she being incensed with necessary clamours, command them either to wear that apparel, or to give over their charges. Truly it seemeth very strange unto me (be it spoken, my worshipful and dear brethren, with out your offence) that you so persuade yourselves, that you can by no means with a safe conscience submit yourselves and your congregations to the bondage of apparel, and do not rather way with yourselves, if ye refuse to wear a thing mere politic and indifferent, and odiously contend always, unto what manner of bondage you submit yourselves and your churches, who leaving your charge, expose your Churches to Wolves, or at the jest wise to unfit teachers, who are not so able to edify the people, as ye yourselves are. Do you set your churches at liberty, when you minister occasion to oppress ●hem with more and with greater burdens? You know well enough after what a great many seek, how they are affected towards ●he preaching of the Gospel, and what they would prove, if they succeed you, and what we may hope for at their hands.  
Whether the apparel of the Clergy, be a thing indifferent? Surely it seemeth to be an indifferent thing, ●n so much as it is a mere civil thing, appointed for decency, seemliness, & for order, wher●n is put no religion. This much I thought good to answer briefly unto your questions, ●ny learned and loving brother. N. Now I ●ome to our brother. M. questions, in dissolving whereof, perchance I will be more ●riefe. Whether a particular kind of apparel, differing from the lay men, were ever apppointed for ministers of the Church? And whether in these days, it may be appointed in reformed Churches? I answer. That in the ancient Church, there was a particular fashion of apparel for Priests. It appeareth in the Ecclesiastical history of Theodoret. li. 2. ca 2. 7. & of Socrat. li. 6. ca 22. No man is ignorant, which hath but lightl● read over the monuments of the ancient fathers, 
Pallium  but that the ministers used a cloak i● their service. And therefore I sa●d before, tha● the diversity of garments had not his original of the Pope. Eusebius citeth out oh the ancient writers, that S. john the Apole ware on his head a leaf, or thin plat● like unto a bishop's mitre. And Pontiu● Diaconus witnesseth of S. Cyprian the martyr, that when he offered his neck to the executioner, 
Birrum. Dalmatica.  he first gave him his cap, and th● deacon his upper garment, and so stood appareled in white linen. Moreover, Chrysostome maketh mention of white apparel of ministers. But it is certain, that whe● the Christians turned from their paganism to the Gospel, in stead of gowns, they pu● on cloaks: 
Pallium  for the which being afterward mocked of the infidels, Tertullian wrote very learned book, De pallio. I could brin● more stuff of this sort, if this sufficed no● In deed I had rather no apparel wer● laid upon the ministers against their wil● but that they used the custom of the Apostles. But in so much as the prince commandeth the cap, and the surplice, wherein (as ● have often said) she putteth no religion, an scythe the same thing hath been used amongst the old fathers without superstition, or offence, while the Church was as yet in better estate: I would not wish good ministers to accounted the forwardness of religion to be chiefly in these things, but to yield somewhat unto the time, & not to brawl contentiously in matters indifferent, but to judge with modesty, that these things may be, and that we must go forward according to the time: for they are nearer the Apostles simplicity, who know of no such distinction, nor do urge it, but yet in the mean while do not refuse discipline in their apparel.  
Whether the prescribing of apparel, be agreeable with Christian liberty? I answer. That indifferent things may sometimes be prescribed, yea, and also constrained to, as I may term it, as touching the use, but not as of necessity, 
What is meant by necessity.  that is, that any indifferent thing of his own nature should be forced to a man's conscience, and thereby a kind of religion charged to his conscience. The times and places of holy assemblies, are rightly accounted to be indifferent: and yet if there be no order prescribed therein, I pray you what confusion and misorder would rise hereby?  
Whether any new ceremonies may be increased, besides the express word of God? I answer. That I like not with increasing of new ceremonies, and yet I will not deny, but the new may be devised, so that there be no worshipping of Go● placed in them, and that they be appointed for order and discipline. Christ himself celebrated the feast or ceremony of the dedication, 
Encoennia.  & yet we read not, that the same feasts was commanded by the law. To be short, the greater part of those propositions or questions touching matters of apparel, do stand on this point. Whether any lawe● aught or may be made in the Church, touching apparel? And so the question is brought to this general proposition, that is, What is lawful to be decreed concerning ceremonies? Unto these questions I briefly answer. That I would have no ceremonies brought into the Church, but such as are necessary: yet in the mean season I confess, that the laws touching these ceremonies, which perchance are not necessary, & sometime unprofitable, may not by and by be condemned of wickedness, so that factions and schisms be stirred up in the Church, for so much as they are without superstition, and things of their own nature mere indifferent.  
Whether it be lawful to renew the customs of the jews, being abrogated, and to translate the rites proper to idolatrous religion from them, to be used in reformed Churches? Touching this question, I answered before, when I spoke of levitical rites and ceremonies. But I will not in any wise have the ceremonies of Idolaters, not purged from their superstition & errors, translated into reformed Churches. And again on the other side, it may be asked, whether the received customs, after the superstition is taken away, may be for discipline and order's sake, retained without sin?  
Whether conformity or agreement in ceremonies, be to be required of necessity? I answer. That the agreement of ceremonies in all Churches, peradventure is not necessary. In the mean time, if a thing unnecessary, which yet is not wicked, be commanded, therefore we may not forsake the Church committed to our charge. There was not the like fashion in ceremonies in all the ancient Churches: and yet those which used conformable ceremonies, despised not those which were without the same. I easily belove, that wise & politic men do urge a conformity in ceremonies, because th● think this will maintain concord, and b●cause the Church throughout all England is one; wherein if there be no wicked thyn● mixed withal, I can not see how you can enviously object any thing against such goo● orders.  
Whether ceremonies ioyne● with open offence, may be retained or no? I answer. That all offence must be avoided, but in the mean while, w● must beware jest we conceal, and cloak ou● own affections under the colour of offence You know there is one kind of offence given, and an other kind taken, and wilfully procured. Here I will not dispute, whethe● you without great offence given, can forsake your Churches, for the which Christ died and that for a matter of indifferency.  
Whether that any constitution of men, are to be tolerated in th● Church, which albeit they are no● wicked of their own nature, yet do help to edification never a whit● I answer. That if the constitutions, whic● the prince's Majesty would enjoin you to, be without impiety, you must rather bear with them, then forsake your Churches. For if edifying the Church, be chiefly to be considered in this behalf: surely then in leaving the Church, we shall more destroy it, then in wearing apparel. And where there is no impiety, nor the conscience is not offended, there aught we not give over our vocations, although there be some kind of servitude thereby laid upon us. And in the mean time, it may be a question, whether we may rightly comprehend the matter of apparel under the name of bondage, in respect that it serveth for comeliness and order?  
Whether the prince may prescribe any thing touching ceremonies, without the will and free consent of the Clergy? I answer. That if the prince should always tarry for the consent of the Clergy: perchance those most wise and godly kings josaphat, Ezechias, Asa, and josias, with other good princes, should never have brought the Levites, and Ministers of the Church, into good order. Albeit I would not wish in any wise, that Bishops should be excluded from consultations concerning matters of the church Neither would I again have them challenge unto themselves that power, which they usurped against princes & magistrate in the time of popery. Likewise I would not have Bishops keep silence, and give consent to wicked statutes of princes.  
The two latter questions touch the ma●ter more narrowly.  
Whether it be more convenient to serve in the Church after this manner, or rather therefore to be deprived of Ecclesiastical function? And again.  
Whether good pastors may b● justly put from the ministery, for such kind of ceremonies? I answer. That if there be no superstition in such ceremonies, nor any ungodliness, and yet notwithstanding they are laid on good pastors, which had rather they were not so laid upon them, I will grant in deed, & that frankly, that there is a burden and a bondage laid on them, but yet I will not graū● (for very good causes to) that therefore their charge and ministery is to be forsaken, and their place left unto wolves, (as I said be●re) or to other unmeet ministers: especially, the the liberty of preaching remaineth ●ee, and that there be heed taken, jest greaer servitude be thrust upon them, with such their things of this nature.  
Thus have I spoken those things which I thought meet, concerning these proponed questions, knowing right well that o●her men according to their learning, might ●aue discussed the matter much better, and far more eloquently. But because it was ●our wills I should make answer, I ●aue done what I could, leaving the mat●er free unto other men's judgement & writing. That which remaineth, is, that I would not have any man's conscience urged, ●r snared: but I put forth these things to ●e examined, and I warn all men, that none ●n this controversy frame himself a conscience, because he will contend. And I also exhort you all in Christ jesus our Lord, saviour of his Church, our head & king, that every one of you deeply consider with yourselves, by which of these twain he shall most edify Christ's congregation: whether if for order ●nd comeliness sake, he use the apparel as ● thing indifferent, which hitherto hath not ● little set forward the unity and profit of the Church: or else whether for a matter of garment, he leave his Church to be possessed if not of wolves, yet of very unmeet an● naughty ministers. The Lord jesus grau●● you grace to see, understand, and follow th●● which tendeth to the setting forth of h●● glory, and the Church's peace and tranqulitie. Far ye well in the Lord, with all oth●● faithful ministers. We will pray diligently unto God, that ye may think and do the things which are wholesome and holy. ●● Gualtherus commendeth him most hearti●● unto you, and wisheth you all prosperity, 〈◊〉 do also the rest of the ministers.  
From T●gure the kalends of May. The year of o●● Lord. M.d.lxuj. Henry Bullinger, Minister of the Church at Tigure, in Master Gualtherus name an● his own.   

Doctissimo viro. D. Martino Bucero, Theologiae in Academia Cantabrigiensi professori Regio, Thomas Cantuariensis.  
AFter my hearty salutations, right well-beloved Master Bucer, I have read that book which ye have sent to Doctor Peter Alexander, concerning the controversy betwixt. M. Hoper and the Bishop of London: in which book, many things are learnedly declared, and largely disputed. Wherefore now I pray you, that ye would sand unto me your judgement of these questions expressed, with as short brevity of words as ye can.  
Whether without the offence of God, it may be lawful to the Ministers of the Church of England, to ●se those vestures which at these days they wear, and so be prescribed of the magistrate.  
Whether he that shall affirm that it is unlawful, or shall refuse to wear this apparel, offendeth against god, for that he saith that thing to be unclean that God hath sanctified: and offend against the magistrate, for that he disturbeth the politic order.  
To these questions, if ye will make most brief answer, and send unto me your judgement as soon as ye may possibly, you shall do me great pleasure. God be with you. From Lambeth the second of December.   

The answer of M. Bucer to the foresaid letters.  
AFter I had received yesterday toward night, the letters of your most Reverend fatherhood, immediately I applied my mind to answer, bearing in remembrance what I own unto your fatherhood, especially in such a matter, as is most agreeing to my ministry. Your fatherhood requireth of me, that I would writ my sentence with as much brevity of words as I could, to the questions proposed unto me.  
I must needs confess that I am very hardly brought to utter my judgement to particular questions in the restitution of religion, specially such as be intricated with great controversies amongst godly men. For as the holy scriptures and daily experience teacheth, Satan procureth all that he can, to set them together at variance with bitter contentions in the articles of doctrine and discipline of Christ, especially such men who be godly stirred to receive, and to restore the kingdom of Christ: whose godly endeavours he laboureth, if he can not make them quite frustrate, yet by his sleight to hinder them, whereby they should not attempt a perfect restitution of the Church, if they joined together with their uttermost power. God requireth of us that we should worship him with all our heart, with all our soul, & with our whole power, & that we should at once take upon us the sweet yoke of his son. Therefore now he calleth upon us by the terror of his judgement, where he hath sent so great light of his truth, as at this day doth appear, whatsoever untoward wills men have, that they can not plainly withdraw● themselves from his commandments, & utterly to reject the yoke of his son. Which matter Satan understandeth well enough, & he is not ignorant how fain we would be gods by our first corrupted nativity, and how we would gladly temper all religion to serve our lusts and affections, thereupon he would persuade men to go in a certain mean (where as none can be in deed) that is, that men may refuse and do some things at their pleasures to serve their only lord God, which things yet he reputeth not so acceptable in themselves, nor man himself thinketh his affections to be bridled by them: bu● in such things wherein the whole worship of God doth consist, & our whole salvation doth stand, our flesh being the very lump of sin and perdition, is wonderfully crucified, for that he can not make himself God, qualifying and moderating Gods eternal precepts. With this crafty sleight, hath that ancient enemy driven miserable Germany unto these present calamities, wherewith they be now oppressed. God forbid, Christ jesus I say our only Saviour forbidden, that he prevaileth against England with this crafty subtlety. But now to the questions according to my duty.  
Concerning the former, this is my sentence, which I believe I have learned of the holy Scriptures. First, I would not impart my answers to any ministers of the English Churches, but to such as be the true & faithful dispensers of all the mysteries of God, such as do labour to deliver unto the people, with great fidelity, the whole gospel of Christ, his whole doctrine and discipline, and labour to instil it and beat it into their minds. They that be such Ministers of the Churches of England, may, as I think, we●re with God's pleasure, those vestures which be at this day in use: and they I think shall do so much the better after they hau● preached the clear doctrine of Christ our saviour, with the detection and detestation, a● well of the whole Antichrist of Rome, a● of any other adversary to Christ: If the● then profess by the wearing of these garments, to have no purpose at all to establish any wicked devices that Antichrist hath obtruded to the people: Nor that Priests be ● themselves more holy, or more able to pacify God, than other Christian men be: No● that they present Christ to the father in th● holy communion (as they use to affirm) o● that they can apply his merit at their pleasure, by the virtue of the work itself to any man, more than he doth receive by his own proper faith, of the words and sacramente● of God. So that also he professeth, that he thereby do not mean aaronical rites to be restored again: but that he doth by his fact, perform only his obedience to the Kings Majesty, and to such whom God hath appointed to determine of these external rites of the Church, with common consent by th● word of God, to this end, that all offences of disorder, and breach of public consent, may be avoided: And also to protest that every creature of God is good to Godly men, yea also for signification. And therefore all true Godly men, may godly use those rites, which wicked men have abused, howsoever ungodly.  
And furthermore, to protest that they, neither the kings majesty, nor the great council of the Realm, mean to retain or to cherish any superstition in using these vestures. But forasmuch as the use of these vestures, hath been practised godly of the right holy fathers, before the Pope was Antichrist of Rome, & may at this day serve to the setting forth of the holy ministery, and of the whole Christian profession, to the instruction of the younger and simpler people, so that there be a godly signification joined thereunto, and the same also godly taught. And that they declare, that the rulers would not remove these vestures, whereby they might give occasion to the weaker in the faith, to despise or contemn the true ministery of Christ: or else to give them any suspicion by so doing, as though they were led with a certain irreligious levity, to overthrow and abolish all things used before in religion, yea of those things which may serve to some good use.  
And further, they may protest, that the people aught, in beholding these vestures, to have their meditation upon no other thin● but upon the heavenly purity & bryghtness● and of the appareling of all good vertue● which be both set out, and also be exhibit to all true believers, by the holy ministery ● the Church, and that both they and their mnisters would labour withal diligence ● attain to that brightness and comeliness that all at length may shine in the vestures ● righteousness and salvation. And it behoue● ministers to use some garments, not only ● cover and to defend their bodies, but such as may also have some signification, an● may admonish them of some thing.  
Now therefore, forasmuch as it is though good to the kings Majesty, & to the chie● council of the Realm, to retain the use o● these vestures for this present, they aught to change the wicked abuse of the papists, i● these good creatures of God in themselves, to some godly use, both to the glory of God and to the honour of the Kings Majesty, ● so openly to declare, that all things to hol● and good men, are holy and pure: And tha● they be truly sanctified by the word & pra●er, so that neither devil nor man can defy any creature of God, but that godly me● may use them godly, & to the glory of God yea even for some use of signification, not only in the fruition of their natural effects. For all creatures may admonish us many ways to consider the creator, both of them, and of ourself, and of our gratitude toward him, beside the consideration of his large liberality, in respect of their natural effects: And to these admonitions, they may and ●ught publicly be used. Which sentence of mine, I might justify with divers Scriptures, besides the example of the Apostles, which did so long use Moses' ceremonies, without any impiety.  
As concerning the second question, this is my sentence, gathered, as I believe, out of holy Scripture. They which do say that it is not lawful to use the apparel that is in question, in any manner, yea in that manner which I have described: I say, that they be at the lest in error, for that they deny all things to be holy to them that be sanctified.  
The same do I affirm of such, which for the same cause will not wear those vestures, forasmuch as the use of them is received, neither upon superstitious or light cause: but by the public law of the Realm, and by the consent of the Churches. In deed the use of these vestures may be forced by such superstition to pleasure the Roman or any ●ther Antichrist, as it is now in Germanic that it can not be godly admitted of the go●ly ministers of Christ. For I must need● say, that they take from the godly Magistrate their due honour, which doth deny that the judgement aught to be followed in these ma●ters. Rom. 14. for that they do declare the v● of these garments to be observed of that consideration, which I have a little before described.  
I trust your most Reverend fatherhood will bear all these things well in worth. F● to answer to briefly & to grossly, I thought it a great offence, especially for that I see wit● what art Satan doth resist, jest that at once the whole religion of Christ should be restored amongst us (as were necessary) & as all godly Kings hath done their diligent labour, according to God's precepts, and examples which he hath declared by Moses▪ and Christ his son, whiles Satan goeth about to stir up so many pernicious contentions of all the circumstances of our religion, aswell in doctrine, as rites. For surely, except that we remove so horrible and manifest sacrileges and dishonoringes of God whereby the whole kingdom of the son o● God may be received, and we lowly submit ●ur necks to his good yoke: O how intolerable wrath of god shallbe kindled against this Realm. The Scriptures be full of such examples, as he doth now show most terrible unto Germany. Our Lord jesus Christ ●ssist the kings Majesty with his holy spirit, and be present with you the head father's of the Churches, & all the nobles of this Realm, that ye may both knowledge and embrace dutifully in time the days of your wholesome visitation, and all other such things in the which only stands the peace and health of this Realm. God preserve your fatherhood.  
At Cambridge, this tenth of December.   

To M. Martin Bucer, doctor in Divinity most worthy, his reader and master most reverend.  
GRace and peace from the Lord. etc. For what cause I am now in trouble (most Reverend) ye shall understand it by this messenger, in writing. I pray you that you would vouchsafe once to give it the reading, ●nd if that ye shall espy any error therein, I desire you to signify it unto me by your ●etters. If any thing hath been uttered to darkly, & with fewer words than the cause requireth, I pray you, that you would set it out in the margin, with more light and apker words. If ye see the cause just, and meet ●or a godly minister, subscribe thereunto in ●he end I heartily pray you. I send you also ●hat I have written before three years ago, ●pon the ten precepts, that your worthiness ●ay know what my judgement is in the cause of divorce, I pray you vouchsafe t● read it, that if I have erred in this part ●● human oversight, I may be advertised your learning and fatherly admonition, an● that I may reform the same. I pray you● fatherhood therefore (and I doubt not but ● shall soon obtain) that you would help t●● Church in her conflict, by the great and m●● notable gifts of god undoubtedly bestow●● upon you. I require the same of M. doctor Martyr, to whom (after your sentence a●● prudent judgement is known) this m●●senger which I send, shall repair. T●● Lord jesus long preserve your worthyne●●  
At London the xvij of October. 1550. Yours in heart an● prayer all whole john Hoper.   

To the Reverend and learned father, john Hoper Bishop, his good Lord. Grace and peace through jesus Christ our Lord.  
Right Reverend, and in jesus Christ most dearly beloved, I had purposed to answer before this time unto the letters which of late I received from you: but I was so let with weighty and sundry business, that I could not before now accomplish either mine own will, or your expectation in this behalf: wherefore I beseech you, according to your accustomable gentleness ●nd wisdom, to take in good part this my delay. What ye have written of the controversy which is risen between you and the ●ight reverend Lord. B. of London, as touching the apparel of ministers, I have both ●ead it, as your request was, & also consider ●t as attentively as I could for the shortness ●f the time. I say shortness of time, because I ●ould not retain with me your writing but only one night. For the messenger who ●uered it unto me, set forth the next day ea● in the morning toward Cambridge, w●ther ye willed me to sand it (being once re● by him, unto master Bucer: Which thin● did, both diligently, and without all dela●  
In that little time that I had to peruse y● writing, I comprehended so all the matter, t● even at the first I conceived no small io● your singular & earnest study, in that you● your endeavour that Christ his religion ● be brought again unto a chaste and sin● purity. For what should be more de● of all Godly hearts, then that all thing by a little & little, should be clean taken aw● and cut of, which hath very little or noth● in them that can be referred wholly to education, but rather be judged of the godly to superfluous. For to speak of myself, I ● hardly drawn from that simple and purestome, which ye know they of Argent● have used ever, from the time that they reform their Church, where diversity of app●rell in Church ministration was abolish For I have always allowed that pur●sage that originally had imitation of th●postles Church. And I beseech GOD mortal, that this manner may both ther● ●uer continued, and also that wheresoever Christ his Church is reformed, it may at length be received. You see that in the substance and chief point of the matter I descent not from you, nay I desire with all my heart, that that thing which you go ●bout to bring to pass, may take place. And the most especial cause why I do so ●esire, is, partly for that I would we should ●ome, as nigh as might be, to the holy Scriptures in rites and ceremonies, and ●olow the example of the Church, when it ●as in best case and state: partly for that I perceive that those that be given to papi●rie, do go about with these relics to maintain at lest a little spyse of Mass, & ●o be given to them, more than the nature ●f indifferent things do require. Notwithstanding, yet the consideration of these matters do not so far carry me, nor the reasons alleged by you so persuade me, ●at I should affirm the use of such ve●ures to be pernicious, or of their own ●ature contrary to God's word: For I do ●terly think it to be a thing indifferent. ●nd I am not ignorant that such is the ●ure of indifferent things, that at one ●ure they may be used, and at an other time refused. To eat that is strangled, of self is an indifferent thing: yet it is mee● sometimes to refrain from the use thereof, sometimes to use it most freely. And in this respect, though I have said this diversity of church apparel is not to be retained: nevertheless, it to be wicked, I never so judged, that I dare therefore condemn any such whom I see use it. For if I had been ● persuaded, I would never have communicated here in England with the Church where such a choice as yet is reserved. Fo● although as I said, I do very little allow ● nevertheless I see sometimes in these indeferent things that some of them although th● be grievous & burdenous (in that it is n● lawful to do otherwise) must be patiently suffered, jest if men should strive for the● more bitterly than it needeth, that it wou● be a let to the advancement of the gospel & also that those things which of their own nature be indifferent, through our heat ● contention, should be taught to be mere w●ked: Which two things, except I am dece●ued, bring with them great and greeuo● discommodities. For if we could be conte● to suffer the Gospel first to be spread & dep●lye to take root, without all doubt, m● would better & easilier be persuaded to remove away these external rites. A man, so long as he is sick, or is in his recovery, oftentimes is much grieved that certain small and trifling things pertaining to his meat and drink, should be debarred from him, which yet afterward when he is fully restored unto his health, by himself & of his own accord without any other man's counsel, doth renounce them, as unmeet & unprofitable. Wherefore, let England be first diligently instructed, & confirmed in the chief ● most necessary points of religion: then afterward by my judgement, the Church shall not be much offended to have these things, somewhat superfluous, to be removed. But now where as alteration in the most necessary points of religion, is laboured for, & that with so much difficulty: if now we pronounce those things to be wicked, that be of themselves indifferent, so much would the most part of men's minds be alienated from us, that from that day they would not found in their hearts, ●uer after to hear with a good will at our ●andes sound doctrine, and instructions of ●ery necessary matter. Surely, England ● much bound unto you, in that ye have ●boured more than a great sort hath, in preaching and teaching. Likewise, in England you already have obtained much favour and great authority, whereby ye shall be able to do much good to the advancement of God's glory. You must therefore take heed, jest ye stand in your own● way, contending to bitterly, and all out of time. Yet would I not have you hereby gather, that my mind is, that a Minister of God's word should never contend for the maintenance of the truth and principles of Scriptures, I make no such assertion, who daily aswell in public as in pr●uate disputations, in weighty controversies, do take a part against the adversaries for true religion. But this I say, we must take heed, jest these things which be of less importance, through our strife, may be the means that those things which should be esteemed of greater force and value, either can not at all be brought into the Church, either if they be once brought in, can not be established with continuanc● Again, if we hold on in dissuading t● these indifferent things, as pernicious, altogether wicked, we condemn with● very many Churches which have receau● the Gospel, & blame to bitterly innumerable, which a great while ago were counted worthy of all praise. Neither am I ignorant, that the authority of Churches that be now, or hath been, aught not to bear such a sway, that thereby the authority of God's word should be trod under foot: Which (although the whole world should run to wreck) aught to remain without touch of breast sure and unviolable: yet for all that I judge we must take heed, jest that for things indifferent, either we condemn such Churches as be now at this day, or think not well of those that have been long before our days. And for because I perceive that ye suppose these things not to be indifferent, peradventure it shall not be amiss now for to examine the reasons that so led you: and that (as you do) I may do it in few words, I reduce the chief matter to two chief points. First of all, ye say that the Priesthood after the order of Aaron, is not to be restored, whereunto these diversities of vestures seem to parteine. For seeing we have Ghrist to be our Priest, Aaron's ceremonies be utterly abrogated, and therefore they cannot ●e called again of those that mean well ●●d godly. The second foundation of your reasons, is, that these diversities of vestures were invented of Antichrist: therefore we aught not only to forsake the Pope, but all his inventions. Beside this, ye would have all manner of difference of vestures & apparel of Ministers to be taken away. Wherefore, seeing these two be the chief strength of your arguments, I will first entreat of them. afterward, I will add whatsoever it be, if I can call to my remembrance any other thing, brought in of you to confirm your opinion.  
In Moses law or Priesthood, after Aaron's order, there were sacraments, with the which it pleased God to confirm (as I might say, by putting his seal to them) the promises made of Christ coming. I knowledge and do grant, that all these things be abrogated, never to be brought in again: for we believe that Christ is already come, and not that he will come. And we have other seals in scripture delivered to us of Christ himself in the Gospel, bread, wine, and water: therefore we need not call again signs for this purpose used in the old Testament. There were also in that law other signs and actions so ordained, that they could not be properly called Sacraments, and yet they had some respect to comeliness, to order, and to some commodity. And these I judge may be restored and retained, as things agreeing to the light of nature, & inducing to some profitable use. Who doth not see that the Apostles, to the intent they that believed might live more peaceably and quietly, did command the Gentiles to abstain from blood and strangled: And yet these things, without all doubt, were fetched from the order of Aaron, if ye will comprehend generally all things which was in the old law. And there is none of us ignorant, but that the tenths was fetched from thence, which now in our days be appointed to found the ministers of the church throughout Christendom. You cannot well prove by the scriptures of the new Testament, that psalms & hymns were song in the church at public service, which thing yet appeareth most plainly to be done in the old Testament. I will here omit that S. Ambrose in his exposition upon the xiiii Chapter of the first to the Corinthians saith most plainly: that the manner of prophesying which Paul teacheth, was derived out of the synagogues, into our Churches. To these I could bring forth other things, and that not a few in number (if time suffered me to consider diligently the matter) which our Church have borrowed out of Moses decrees. And that I may speak only of holy days, which we keep in memory of our Lord●● resurrection, birth and death of Christ, and Pentecost: should we therefore abolish them, because they be the relics of the old law? You see, as I suppose, by all these things, how that not all that pertained to the Priesthood of Aaron, is so abolished, that nothing of it may be retained or used of us at these days. Nor here ye shall not by and by say, that this is nothing else but to open a window to all abuses, as to holy water, sensings in the Church, and to infinite such other: For the adversaries will straight shape you this answer. first of all, that there must be limited a measure in any case, aswell of those that b● reserved, as those that shallbe brought again into the Church. And secondarily▪ that no opinion or virtue of religion is a● all to be attributed unto them, contrariwise to that we see is done of the Papiste● in their holy water and sensings. Last o● all, there must good heed be taken, jest our Christian liberty be brought into some danger, which should be, in case if that such things as be reserved or restored, be appointed necessary means for to obtain salvation. For so are such things to be brought in again, or to be tolerated, that they be laid away when they appear not to be put to good use. And so it seemeth to me, we must do at this time with this diversity of apparel, according as I declared my mind before. For I would, and now wish, that they were laid aside: but forsomuch as yet hitherto it hath not prevailed (until better may be) I think we aught to bear them. And if it pleased God, I would that the Churches of Germany might redeem their liberty with this one inconvenience, although I wish by all means, that no superfluous thing should be forced upon them. But let us consider your other argument, that is to say: It is not lawful to use these kind of vestures, because they were invented of the Pope's tyranny. In this point I do not well perceive how it may be affirmed for a surety, that we can use nothing that pertained to the Pope, and is used in popery. Truly, we must take good heed that we bring not the Church of Christ into such bondage, that it may not use any thing that the Pope used. It is very true, that our forefathers took the temples of Idols, & turned them into holy Churches, where Christ should be worshipped: And they took also the salary and revenues consecrated to the Idols of the gentiles, to their wicked shows and plays, and to their holy votaries virgins, and transposed it to find the Ministers of the Church: And yet all these things did not only service unto Antichrist, but unto the devil. Yea the holy Ecclesiastical writers, did not stick to take the Vearses of poets, which had been dedicated unto Muses, & to other divers gods & goddesses, for to be played in plays, & spoken in shows, to obtain the favour of their gods: I say they did nothing stick or fear to use them, when it seemed to them convenient, imitating Paul the Apostle, who stock nothing at all to rehearse for his purpose Menander, Aratus, and Epimenydes, and that he did in entreating the holy scripture, applying profane words, to se● forth God's religion. We read also how that Wine was consecrated unto Bacchus, Bread unto Ceres, Water unto Neptune, oil unto Minerva, letters unto Mercury, Song unto the Musis and unto Apollo, & many other things Tertullian rehearseth in his book, entitled, De Corona militis Christiani, where almost he entreateth this self same argument. Yet for all that, we stick not to use all these things freely, aswell in holy, as in profane uses, although at one time or other before, they had been consecrated to Idols and to devils. Howbeit, I will not grant, that these diversities of vestures have their beginnings of the Pope, 
Euseb. li. 3 Cap. 31.  for so much as I read in the Ecclesiastical History, how that john the Apostle wore at Ephesus, where he dwelled, a bishop's apparel, terming it, Petalum, seu lamina Pontificalis. As touching Saint Cyprian the holy Martyr, Pontius the Deacon writeth, that a little before he should be beheaded, he gave unto him that was appointed to behead him, his vesture called Birrus, after he had put it of, and to the Deacons he gave his other vesture called Dalmatica, and so stood in linen. Chrisostome maketh mention of the white vesture of the ministers of the Church. Moreover, the ancient writers declare unto us, 
In Mat. cap. 26. Hom 83. et ad po. Ant. Ho. 60.  that Christians when they came first unto Christ's religion, changed their apparel, & for a gown, they did put on a cloak, for the which cause when they were mocked of the Gentiles, Tertullian wrote a very learned treatise, De Pallio, that is to say, of a Cloak Neither, as I take it, you be ignorant, that a white vesture was wont to be given to them that were baptised Wherefore it appeareth that before the Pope's tyranny overwhelmed the Church, ther● was some manner of diversity of apparels in the Church. But be it so, let them be the invention of the Pope, as you would have it: yet notwithstanding, for the respect of the papistical invention in them, I can not be persuaded so much impiety to be therein, that whatsoever it toucheth, it doth by and by so infect and corrupt, that it can not be lawful for good & godly men to use it godly. I suppose, ye understand what my judgement is, either in reserving or bringing in again the Mosaical 〈◊〉 papistical rites.  
Now that I have briefly go o●● these two chief points of your reasons I come unto that which ye also grant: That all things invented by man, be not forthwith to be rejected & condemned. For what is it else but man's invention, that we communicate at the lords table, tather in the morning, then when we have dined? It was also devised by man, that the value of such things as was to be divided in the primative Church, were laid at the feet of the Apostles. I grant with you, that these choices of apparel do not of itself edify: And yet for all that, other men will judge it expedient that they be tolerated for a time, as though peradventure by that means, these contentions will be avoided, by which it is in hazard jest greater benefits and more ample commodities be hindered, and (as we see it falleth out) jest men's minds be withdrawn from the Gospel. I will not here say, that they which stand to the defence of this matter, may pretend some honest and just signification of the apparel, and that not dissenting from the word of God, which is this. The Ministers of the Church (as the prophet Malachi witnesseth) be Angels and Gods messengers: but Angels for the most part appeared, being clothed in white garments I pray you, how shall we debar the church of this liberty, that it can not signify some good thing, in setting forth their rites and ceremonies, especially being so done, that no manner of God's honour is attributed unto them, & that they be in sight comely, and in number few, and that Christian people be not with them over burdened, & matters of greater importance be omitted. Peradventure you will say to me, Let Ministers of the Church declare themselves to be angels, & not represent angels by signification. But Paul the apostle might so have been answered, when he taught the Corinthians that it was meet that a woman should have her head covered, & a man his head uncovered, urging it only in respect of signification. For some man of the Church might have answered him, saying, Let a man declare himself to be head of his wife, & let a wife declare herself to be subject unto her husband, not in signs, but in deeds and conversation. But yet Paul judged it a meet & a profitable thing, that both of them, aswell the man as the woman, should be monished of their duty by such a sign or action. For by such signe● and means, we be stirred up to do our office & duty, for they bring into our minds that which is decent for us to do. And if hereby the weaklings take an occasion of error, let them be monished that they be but indifferent things, and let them be taught, that no part of God's honour and religion is placed in them.  
Now, whether the eyes of them that be present, be turned clean away from thinking of serious matters, because of the diversity of apparel, peradventure every man will not grant it. first the adversaries may answer, that this shall not follow, if such apparel be appointed that hath no gorgeousness, but is plain, and used before in the Church: For no man marvels at those things that be daily used, and of small value. Nay it is more like, that men being stirred with the reverence of them, shall have their cogitations more attentively upon serious things: for the external parts of the sacraments, seem to be instituted to this end, that we even of the very sight, and of our extern sensis, should be inwardly moved to have contemplation of divine things. Neither suppose I by and by a tyranny to be brought in, if any thing that is indifferent should be received into the Church to be done, and that many should constantly observe the same. Now a days we do minister the lords supper in the morning, so that we will not receive at all after dinner in the public congregation. But who will say that this savoureth of any tyranny, which we all do with one will and consent? truly it would please me rather, (as I have oftentimes rehearsed) that we should only do those things that Christ did, and Paul delivered: but if there be some indifferent things added, I would not now therefore greatly contend, especially forasmuch as we see that they by whom the light of the Gospel is much advanced in England, and daily may be more advanced, do take part against us. I grant with you, that all which is not of faith, is sin: Nevertheless, that which is written of S. Paul to Titus, seemeth greatly to serve for to ease and quiet the conscience, 
Tit. i d.  that is: All things are clean to the clean. And to Timothy: 
1. Tim. 4. a  Every creature is good. For it is not necessarily required that we should prove every particular thing which we use, to be expressly mentioned in the Scriptures. It is enough generally to know this faith: That indifferent things can not corrupt those that be of a pure mind and sincere conscience in their doings.  
These things have I briefly gathered together, as touching the controversy which ye proposed unto me, out of the which, I beseech God with all my heart, that ye may shifted your hands well of. And I desire you to take in good part that I have written: for if I could have answered either more substantially, or more plainly, I would have satisfied your request to my power. But for because it is not granted to every man to writ handsomely and readily of these matters, you must needs pardon me. And assure yourself further of this one point, that I am ready now and at all times to believe the truth, when I shall be otherways instructed. In the mean season, think ye not that this judgement which here I have declared unto you, was but now first persuaded unto me. For even from the beginning, since that I applied myself unto the Gospel, my mind was, that this difference of vesture should be taken away, but yet so, that I did not judge it of their own nature either wicked or pernicious. I beseech God almighty to preserve you safe and sound, with all your household, through Christ jesus our Lord.  
Farewell. At Oxford, the fourth of November. 1550. Yours both in mind and spirit wholly, Peter Martyr.   

Amplissimo domino & Colendissimo Symmistae joanni à Lasco. ¶ The Lord grant unto us in these troublesome times of the Church, to begin and finish all things, that offences and dangers be not increased, Amen.  
THe more diligently I weigh & consider, both what fruit we may gather by this controversy of vestures, and also what Satan goeth about thereby to work: I would have wished before the Lord, that it never once had been spoken of, but rather that all men of our function had agreeably & stoutly go forward and continued in teaching true repentance, the wholesome use of all things, yea in commending and putting ●n the apparel of salvation. I see not in ● few (alas I say) I see marvelous diligence in abolishing Amelech, concerning stones, stocks, vestures, and those things that be without us: when in their deeds & whole life they most stiffly retain the whole Amelech still. I know also some that help forward this strife, so that in the mean time the chief and most necessary points are less regarded and called upon, that is: of removing sacrilegious persons from spoiling of Churches: of providing fit ministers for every parish: of the restoring of discipline again. As for my part, if I thought those ceremonies and vestures were impure of themselves, I would not take upon me in any wise the office of a Bishop, until by ordinary authority they were taken away. etc. But to the purpose. I think it not impartinent unto this matter, that we all be admonished to take heed of Satan's accustomed sleights, whereby he leadeth us away from the care of necessary things, to the carefulness of those things which may be well let pass, and from the searching out of the true doctrine of Christ, to induce to us those things, wherein few can consent a like, and finally, by the which he kindleth in divers men a zeal to purge those things which are without us, thereby to neglect our inward deformities. And seeing whatsoever we do either in word or deed, both privately and publicly, we aught to do it in the name of our Lord jesus Christ, giving thanks by him to god the father: Surely it is our duty, no less circumspectly to beware that we neither do nor leave undone any thing, whereof we have not sure or certain authority out of God's word, touching our actions and matters domestical and Ecclesiastical. It is alway and in all things sin, whatsoever is not of faith of the certain word of God.  
But to consider this question in itself, I have, according to my gift, weighed your reasons, and yet I can perceive no other, but that the use of all external things, aswell in holy ceremonies, as in private matters, aught to be left free to the Churches of God I. call that free use, wherein godly men use things created of God without any superstition, & to a certain edifying of their faith in Christ. I verily (as I have confessed unto you, & have declared in deed unto our countrymen) had rather that no kind of vesture which the papists used, were retained amongst us, and that both for the more full detestation of the Antichristian priesthood, and also for plainer avouching of Christian liberty: yea and to be short, for the avoiding of dangerous contentions among the brethren, (though notwithstanding I would have the Ministers of Churches to use sage vesture, and such whereby they might be discerned from other men) but chief I would all the discipline of Christ to be in force among us: Yet I can not be brought by any Scriptures (as far as I see hitherto) to deny that the true Ministers of Christ's Church, may use without superstition, and to a certain edification of faith in Christ, any of those vestures which the Antichristians abused. For what should let, but that the Churches may use that white vesture, or more vestures, to monish us precisely of that divine benefits which he by the holy ministery of the church dealeth unto us, the benefit I say of the light and dignity of that heavenly doctrine: and by the which also the Ministers themselves may be the more mindful of their office, and had both for it, and by the admonishment of that outward token, in greater reverence of the common people of the church. Whether we will or nay, we are compelled to confess, that the ensigns of them that bear public offices, help some things to retain & increase the authority of Magistrates & public power, if other things want not, by the which the true reverence is given unto them. For if these things be not joined with those ensigns, they induce not a veneration, but rather the singular detestation of them, who unworthily use these notes of virtue. Signs in deed are signs, and not the things: yet how much they are able to admonish and move the mind (God giving the increase) he that observeth, will wonder.  
Wherefore, whereas otherways the true dignity of Ministers is evident, and if any particular church by public judgement do consent upon the retaining of certain vestures, only for the commending unto us of the gifts of god, which he giveth by the ministery of the Church, & for to put the younger and ruder sort in mind, without all superstition: Truly I can not see why such use of vestures in such a Church, may not serve to some commendation of the holy ministery, & so consequently to the edification of faith. For what let is there, but at this day they which are endued with the same spirit of faith, may use a few signs as godly, as the ancient holy men have used many? They had (you will say) express writing concerning the use of their signs. I grant, & in deed it made much touching the true use of their signs. But in that God did command the use of those and many signs, we certainly learn, that the use of those signs may serve (he giving grace) to promote true religion, and that it hath none uncleanness in itself, or superstition: neither can be by the abuse of the wicked so polluted, that it can not be healthful to godly men using it godly. Now when as god by his word hath sanctified all things by our prayers, and hath made all things pure to the pure, what cause can we allege out of the word of God, to deny that God will not bless such use of signs (whereof we speak) that it should not be effectuous to that Church to some commendation of the ministry, and thereof also to some edification of faith? For how can it be, but that he which promised to bless all the works of our hands which we take in his name, will deny his blessing to these signs, seeing he hath no where forbidden such a use of them as we have expounded, and hath made us Lords of the Sabbath, & all other things of this world?  
But if we grant that these things which I have spoken concerning the use of such signs, may be: it is surely the part of brotherly charity, commanded us by God, to leave such use of such signs in such a church, free, to the judgement and conscience of that congregation, except we see an open abuse, either of superstition (as if these things were used as containing in themselves some part of godly worship of themselves) or of contention (as if they displeased the greater and better part of the Church) or of getting of good will of some men, whom in these things we aught not to gratify, because they thereby go about to bring a servitude, unworthy for Christian men.  
It was evident at saint Paul's time, by the most clear Scriptures of God, that the use of days, meats, and all other extern things, was made free, & it was a sure token of infirmity in faith to doubt thereof: yet the holy ghost pronounceth, that such weaklings aught to be received, not to the troubling of their cogitations, and not to be contemned of the stronger in faith, & that in these things it might be granted to every one to be sure of his own sense, seeing that the Lord had received these weaklings.  
Now if the holy ghost would have men to yield so much to them which were in a manifest error, inasmuch as they depended upon him in the chiefest & necessary parts of sincere religion: what aught to be granted to these concerning the free use of external things, whom we can not convict of any error by God's word? For howsoever I examine and expend those your two arguments (that is: They are the imitation of the aaronical priesthood, and the marks of Antichristes priesthood, & therefore aught to be eschewed of them that love Christ) yet that thing which you would, is not hereby concluded. For to imitate Aaron's ceremonies, is not of itself vicious: but only then when men use them as necessary to salvation, or to signify that christ is yet for to come to take flesh upon him.  
For if by no means it be lawful to use those things which were of Aaron's Priesthood, or of the Gentiles, then is it not lawful for us to have Churches, nor holidays. For there is no express commandment by word in the holy Scriptures of these things. It is gathered notwithstanding, from the example of the old people, that they are profitable for us, to the increase of godliness, which thing also experience proveth. For any thing to be a note of Antichrist, is not in the nature of any creature in itself (for to that end nothing was made of god) but it hangeth altogether of consenting to Antichristes religion, & the professing thereof. The which consent & profession being changed into the consent and profession of Christianity, there can stick in the things themselves, no note or mark of Antichristes religion. The use of Bells was a mark of antichristianity in our churches, when the people by them were called to Masses, & when they were rung against tempests: now they are a token of Christianity, when the people by them are gathered together to the Gospel of Christ, and other holy actions. Why may it not then be, that the self same garment may serve godly with godly men, that was of wicked signification with the ungodly? Truly I know very many ministers of christ, most godly men, who have used godly these vestures, & at this day do yet use them: So that I dare not for this cause ascribe unto them any fault at all, much less so heinous a fault of communicating with Antichrist, for the which fault we may utterly refuse to communicate with them in Christ. The Priests of devils did celebrated in their sacrifices, the distribution of bread and the cup, as justinus Martyr, & Tertullian make mention. What let is there, why we may not use the same ceremonies also? You will say, we have a commandment of the lord touching this ceremony. Very well. And by the self same it appeareth, that same thing to serve among the children of god to the service of Christ, which the wicked abused in the service of devils, if the commandment of Christ be added thereto. But it is the commandment of Christ, that in our holy actions we institute and use all things, so as comeliness and order be observed, that faith may be edified.  
Now if any Church judge and have experience (such as I doubt not there are many this day in Germany) that the use of such vesture bringeth some commendation to the holy ministration, and thereby helpeth somewhat in the way of comeliness and order, to the increase of faith: what (I pray you) can be brought out of the Scriptures, why that Church is not to be left to her own judgement in this matter, neither therefore to be contemned, or to be called into question for her judgement sake? That Church verily will keep in these things a mean agreeable to the Cross of Christ, and will diligently attend, that no abuse creep into it.  
If therefore you will not admit such liberty and use of vesture to this pure and holy Church, because they have no commandment of the Lord, nor no example of it: I do not see how you can grant to any Church, that it may celebrated the lords supper in the morning, and in an open Church, especially consecrated to the Lord: that the Sacraments may be distributed to men kneeling or standing, yea, to women aswell as to men. For we have received of these things, neither commandment of the Lord, nor any example, yea, rather the Lord gave a contrary example. For in the evening, and in a private house he did make his supper, and distributed the Sacraments, and that to men only, and sitting at the table. But it will be objected, that in England many use vestures with manifest superstition, and that they do nourish & confirm in the people superstition. Even so (it may be answered) very many abuse all this whole Sacrament, as also Baptism, and all other Ceremonies. Therefore let us withstand this mischief, & vanquish it utterly. Whereunto though it may be that the taking away of vestures may help somthyng, yet to drive away all this mischief, it will not suffice. Nay the Priests themselves must be first removed, and in their rooms placed faithful ministers in the kingdom of Christ, such as be learned in deed, and godly affected. To this therefore, to this I say, must we chiefly endeavour ourselves, that the hearts of the people may be purged by faith, which faith is first begun and increased by the hearing of the word of God: this hearing is brought by the preachers of the Gospel. Such therefore let us call for, and that there may be store of them, let us be earnest for reformation. Let there be a visitation of the universities, whence many fit ministers for Churches may be gotten. Let us never cease to cry out against that Sacrilege, that the fattest benefices are granted to unworthy men, in respect of their worldly service: that the parishes are so miserably undone through papistical sleights & violence. These, these I say, are certainly papistical facts, against these aught we chiefly to bend our force: but to be stout and earnest against stones, stocks, vestures, and such other things, which of themselves neither bring gain, pleasure, nor honour, it is a very easy matter to the hearer and speaker, especially those that be discharged from papistical superstition, for by the shaking of such things, great men's stomachs are not offended. But to remove Church robbers from the spoils of Churches, and to do all things possible to this end and purpose, that every parish may be provided of convenient ministers, & that Curates may have sufficient for their sustentation, & to aid them to the full restitution of Christ's discipline: This is a thing of great moment: This is a hard thing to all them which are not able to say with saint Paul: 
Phil. 1. c.  For Christ is to me life, & death is to me advantage. And again, God forbid that I should rejoice, saving in the cross of our Lord jesus Christ, wherein the world is crucified to me, & I to the world. It pleaseth me right well, that all Antichristes irashe should be removed away, as far as might be. I mean not only his ensigns and marks, but all his steps and shadows in what thing soever they seem to stand, whether it be in stocks, stones, garments, or whatsoever other thing else it be. But let us endeavour ourselves to banish first the body and substance of Antichrist, and then after, his ensigns, steps, and shadows. The body and substance of Antichrist, consisteth in the wicked destroyers and spoilers of Churches, by whose means, not only Christ's discipline, but also all the whole doctrine, is oppressed and put out of place.  
When I consider these things, & again look back (as I aught to do) toward the precepts of the Lord, and his examples: I wish with all my heart, that as many of us as will be Christ's followers in deed, that even so we earnestly go about to restore hi● kingdom, as the Lord himself went abou● to begin it, & that we seek it before all other things, and let the preachers in all doctrine and discipline instruct the people, and be su●● who for our Lord Christ's sake & the preaching of the Gospel will be ready to leave all: that by these men's ministery we bring th● people to the kingdom of Christ, and let v● appoint to every flock their own faithful shepherd, who may labour no less to cal● again the true notes and marks of Chri●stianitie, as to abolish utterly the marke● & notes of Antichristianitie, which I would wish so abolished, that there remained no● so much as the memory of them in any men's hearts. But seeing that this thing can not be brought to pass, unless Christ's kingdom be fully received, I would wish that all we should to that end bestow all our strength, unto the which work, for as much as we need many workefelowes, I would wish (with all such as truly love the Lord● jesus) that we set apart all dissension, and join in one perfect concord, to endeavour ourselves to set upon the common adversaries We see now, being taught by the experience o● so many years, that the Lord granteth bu● to a few, to departed from that sentence which they have once fastened themselves in, specially if they have also contended for the same: so that we shallbe enforced either to dissolve christian Communion with many whom the Lord hath received, or else we must give place one to another, to the intent that either of them may rest in their own judgement, though the other dissent. It is a very hard thing in deed, yea to most holy men, to deny themselves, and he is seldom found among men, which would not be content rather to yield in his patrimony, then in the opinions of his wit. Now than whereas we see almighty God to bear this our infirmity in us so mercifully, fie on the hardness of our hearts, if the example of our Lord & God can not incline and mollify our hearts, to the like mercy and patience. Wherefore I conclude, that we aught to take great diligent heed: first, that we take not upon us straightway, to determine all questions as they rise, yea, let us stir none at all which thoroughly tend not to the kingdom of Christ. Let us acknowledge the weakness of our wit and judgement. Let us stand in fear of our natural arrogancy, and our peevish selfewyll in our own inventions. All things necessary to salvation, are set forth unto us openly, clearly, and plenteously in the holy scriptures, and in the study and perfection thereof, every one of us wanteth very much. Let us labour then to fulfil, and once to make up our imperfection with godly studies. Of all other matters, let us dispute most warily let us define most slowly, or never, let us ch●tende at no time. If at any time thorough the craft of Satan, & our own negligence, variance shall rise in these things, let us betime leave of from the same as soon as we can, by whatsoever way we may, or else let us make some truise in them. Seldom is there any victory obtained: yea never wholesome victory gotten.  
Hereby (most godly sir) you see undoubtedly what is best to be done, both in this controversy of vestures, and also of the liberty of other ceremonies. I had rather than much goods this question had never been moved: but now seeing it is moved, I wish it to be given over, and deferred to some other times.  
These your two arguments: It is a piece of Aaron's Priesthood, and therefore contumelious toward Christ now exhibited, ●●s then glorious, when he was to be exhibited. secondarily, These are notes of Antichristianitie, and therefore not to be used of men given to Christianity. These reasons (I say) conclude not in my judgement, that which you took in hand. For we borrow many things godly from the orders of Aaron's Priesthood, to the glory of Christ now exhibited. So many things which the Antichristes have made marks of their impiety, may be tokens of the kingdom of Christ, as the signs of bread and wine, the water of Baptism, the laying on of hands, preachings, Churches, Holidays, and many other things. Also these places of Scripture are of a great scope. The earth and the fullness thereof is of the Lord, not of the devil, not of Antichrist, not of the wicked. And again, The son of man is Lord of the Sabbath, 
Mat. xii. a. Mar. two d. Titus i d. i Tim. 4. ●  and the Sabbath is made for man, and not man for the Sabbath: And all things are pure to the pure: And every creature of God is good, nor can be defiled to good men, by ●he abuse of evil men. The word of god must be followed in all respects, aswell in our private actions, as public. For all things are to be done in the name of the Lord jesus, and to the glory of God. Then such liberty as we grant to ourselves in our private use of external things, let us not deny in public. The true spirit of Christ, going about to overthrow Antichrist, overthroweth first those things which are chief and peculiar unto by m●. For first the spirit of Christ endeavouring the restitution of Christ's kingdom, restoreth first doctrine and discipline, which be the chief & peculiar points of Christ's kingdom.  
This colourable craft of Satan also must be taken heed of, by the which he bringeth to pass oftentimes, that either we reckon those things sins which are no sins, and those that be sins in deed, we seem not to regard them in ourselves: Or else against those sins which our conscience define to be sins in deed, we use no such severity as we aught.  
The Lord grant that you, right worshipful friend, may religiously weigh these things. I know you seek the glory of Christ, & I have heard of you, wherein I rejoice, that you are careful of your judgement, so that you dare not straightway reckon the same for sure and certain, though you seem to follow playwelye the word of God, thinking with yourself that you are a man, and that you may slide out of the way.  
Therefore I desire and beseech you by the cross of the son of God, by the salvation of the Churches which are at this day overwhelmed with calamities, by the desired consent that we should seek to reign in all Churches, by the peace that is in Christ jesus: Again, I desire and beseech you, that you do nothing rashly in this question of ceremonies. You have seen weak members in the Churches of Saxony, you have seen also many things for the which you give God thanks. Let no man therefore, except it be upon great necessity, cast of those, whom the Lord hath so notably taken to him. O would to God the state of the Churches of France, Italy, Poleland, were brought to this point. Let us in this Realm take most godly heed, that we further not unawares the devils intentes, who throweth in among us sundry questions and controversies: jest we should take in hand to handle the question of setting forward the doctrine of the Gospel, and restoring of discipline, & thereby to remove all Drones from Ecclesiastical and scholastical ministries. This Satan, when he can not retain the order of Bishops wholly in service unto him, he goeth about utterly to abolish this order, and by that occasion so to spoil the Churches, that whiles due stipends want, the holy ministery may be committed to the vilest of the rascal people. Let us take heed of these cogitations of Satan, and let us withstand them as much as we can, by the power of the Lord, and by no means unadvisedly to help them forward. Few we are which sincerely profess the Lord jesus, and none of us there is, which is not oppressed with much infirmity: therefore let us receive one another, as the Lord hath received us Let us yield mutually one to another, as the Lord hath yield to us, which sincere and dutiful love, if it bear stroke among us, we shallbe able with one spirit, and one mouth, & with our whole might, to discomfit the body and substance of Antichrist. And so afterward without any offence of the good, & with certain edification of faith among the children of god, we may bring to pass the utter defacing of all the marks, steps, & shadows of Antichrist.  
O Lord jesus, thou our only peacemaker, aswell with the father as betwixt our selu●●●●annishe out of our minds whatsoever draweth us in sunder, whatsoever darkeneth the clearness of judgement among ourselves, whatsoever by any way hindereth the absolute concord in thy ministers in defence of thy kingdom, & in destroying the tyranny of Antichrist. power into our minds thy holy ghost, which may lead us into all truth, who grant us to see and take in hand all one thing: but first of all that which is chiefest, whereby the strength of thy kingdom may be restored unto us, and all things pertaining to Antichrist, may clean be blotted out of all men's hearts & memory. The goodness & love of the son of God, for his infinite loves sake towards us, vouchsafe to give us these things, to the glory of his name, to the salvation of his elect, and that the wicked say not still, Where is their Christ? Amen.  
Deditissimus tibi in domino Martinus Bucerus.   

 

  

  

  

  

   

Imprinted at London in Paul's Churchyard by Richard jug Printer to the Queen's Majesty.  
Cum privilegio Regiae Maiestatis.