The judgement of the Godly and learned Father, M. Henry Bullinger chief Preacher and Pastor of the Church of Zurich in Swicerlande, declaring it to be lawful for the Ministers of the Church of England, to wear the Apparel prescribed by the Laws and orders of the same Realm.  
IMPRINTED at London by William Seres, dwelling in Paul's Church yard, at the sign of the Hedgehog.   

To the Reader.  
SING THAT Master Bullinger himself of special good will and zeal towards the Church of England, and the Ministers of the same, having travailed, and taken pain to write his judgement in this matter, thought it expedient to communicate the same, not only with those two brethren here, at whose request he wrote his mind herein: But also with certain Bishops of this Realm, as by his letter to them directed and hereunto annexed, appeareth: & that for the peace & quietness of this Church of England, as he himself affirmeth: And considering also, that the judgement of two notable learned men, Master D. Bucer, and master D. Peter Martyr touching this controversy, hath already been set forth and published, It is therefore thought good also to publish in print the said judgement of Master Bullinger, being a man singularly well learned and Godly, and a worthy Minister in Christ's Church, not doubting but that much good shall ensue thereof, both to the stablishing of weak consciences troubled about this matter, and also to the satisfaction of those which without contention or affection seek only the truth of doctrine in this behalf.   

To the Reverend Fathers in Christ, D. Robert Horn B. of Winchester, D. grindal B. of London, D. Parkhurst B. of Norwitch in England. etc.  
Reverend Fathers, honourable, & dearly beloved brethren. The Lord jesus bless you, and keep you from all evil. We send you the copy of our writing concerning the matter of Apparel, sent by us to N. & M. men learned and godly, our worshipful brethren. And therefore send we it unto you, that ye may understand, how that we deal not privately with your brethren, without the knowledge of you, which are the principal Ministers, and that we to the uttermost of our powers do seek the peace and quietness of your Churches in all things. And we pray the Lord always to save the state there, and keep you in concord. We also exhort you our right Reverend, and dearest brethren, to have good regard unto faithful Ministers, and learned men: for such also commonly have their affections. Wherefore the Apostle also warned men to bear one an others burden. Ye by your authority may do much with the most excellent Princess your Queen, entreat ye her Majesty, that the good brethren may be reconciled and restored. And we pray you honourable, and dear brother M. Horn to whom these letters may be first delivered, that ye will cause them forthwith to be carried to the Bishop of Norwich, and so communicate them with M. jewel, M. Sands, and M. Pilkington, to whom by God's grace I mean to write the next Frankford mart. These letters I wrote in all haste aswell in mine own as in gualter's name, and sent them to Basile, thence to be conveyed to Andwerpe. We pray you heartily to signify whether ye have received them. Far ye well right Reverend. The Lord bless you & your labours.  
At Zurich the third of Maij. 1566. Your Bullinger.   

¶ The Copy of Master Bullingers' Letter to N. and M.  
RIght Worshipful and well-beloved brethren the Lord jesus bless you, and keep you from all evil. I have received your Letters, whereby I perceived you N. to complain, that mine answer made to your question seemed over short. Albeit I good Brother, than saw no cause, neither now do, why I should write any long letters. For ye required only my judgement concerning the matter of Apparel, where about there was contention in England. To that question I thought good to answer you briefly. For I could well in few words declare my mind. Furthermore I knew that D. Peter Martyr of blessed memory, had often & at large handled the same question both at Oxeforde and here with us, whereunto I had not what to add. And I remember that mention was then made of my mind also, in the letter which I wrote to you Brother M. And again to say what I think in a word or two, I can never allow it, if ye be commanded to execute your ministery at an Altar, burdened rather than garnished with the Image of the Crucifix, and in a Massing garment, that is, in an Albe and Vestment bearing on the back also the Image of the Crucifix. But as far as I can perceive by Letters brought out of England, there is now no contention for such apparel. But the question is, whether it be lawful for the ministers of the gospel to wear a round or square cap, and the white Vesture which they call a Surplice, by the wearing whereof your Ministers may be discerned from the people? And whether they ought to forsake the ministery, and their sacred place, rather than wear such apparel? To this question, I answered the right Reverend D. Robert Horn Bishop of Winchester the last Mart, and that briefly repeating the words of D. Martyr. To him had my fellow Minister, and dearly beloved Alliance Rodolph Gualther written a little afore, the copy of whose letters I send to you, and our other brethren, enclosed in these. Therefore if ye will hear us, and that ye require our judgement concerning the matter of Apparel, as in your last letters ye signified unto me, behold, ye have in that Epistle our judgement, whereunto if ye can not agree, we truly are most heartily sorry, and having no further counsel, we do heartily and without ceasing pray unto the Lord whom we must in all things & always have respect unto, that he with his grace and might will ease the present troubles.  
You brother N. have propounded certain questions, and our brother M. hath gathered more of the same argument. And albeit I according to my simple rudeness never liked to have matters drawn into so many questions, and entangled in intricate doubts, which otherwise being of themselves more simple, might in few words and plainly enough be answered: yet will I note somewhat upon every one, that I may herein also gratify you my worshipful and most dearly beloved brethren, as far forth as my poor skill and ability will give me leave. And I beseech you to receive these of me your brother and hearty lover in good part, and judge of them with a quiet mind and free from all affections. I utterly abhor contentions, and nothing do I more humbly crave at the lords hand, than that he will remove far from the Church all contentions, which from the beginning and always have greatly annoyed true Godliness, and rend a sunder the Church when it was reasonably quiet and in good case.  
Where ye ask, whether laws of apparel ought to be prescribed to Ecclesiastical persons, that thereby they may be discerned from lay men? I answer that there is doubtfulness in the word Ought, for if it be taken for necessary, & pertaining to the obtaining of salvation, I do not think the law makers them selves to be of this mind. But if it be meant, that this may be done for comeliness and beauty, or estimation and order, to be a certain civil observance, or some such thing be understood, as that is that the Apostle would have a church Minister or Bishop to be Cosmion, that is comely, I see not what he offendeth that useth such Apparel, or that commandeth to use such.  
Whether the Ceremonial observance of the Levitical Priesthood be to be called again into the Church? I answer, If a cap and garment not uncomely for a Minister, and void of superstition, be commanded to be used of Ministers, no man verily can truly say, that judaisme is restored. Furthermore I repeat here that I see D. Martyr to have answered to this question, who when he had showed that the Sacraments of the old Law are abolished, which may not be brought again into the Church of Christ having baptism and the holy Supper, he added: There were nevertheless in the levitical law certain actions of such sort, as they could not properly be called holy, for they served for comeliness and order, & some commodious use, which things as agreeable to the light of nature, and helping somewhat to our commodity, I judge may both be restored and retained. Who seeth not that the Apostles for the peace and better agreement of the faithful, commanded the Gentiles to abstain from blood & strangled? These things without controversy were legal and levitical. And none of us is ignorant that Tithes also are at this day in many places appointed to find the Ministers. It is manifest that Psalms & Hymns are sung in the Church, which things yet the Levites also used. And not to omit this, we have holy days in memory of the lords resurrection, and others. Now shall all these be done away because they be monuments of the old law? ye see then that all the Leviticals are not so abrogate, but that some of them may still be used. Thus much he.  
Whether it be lawful to communicate with the Papists in apparel? I answer. It is not yet proved that the Pope brought difference of apparel into the Church. Nay, it is certain that difference of apparel is far more ancient than the Pope. Neither do I see why we may not communicate with the Papists, in apparel not superstitious, but politic and comely. If in nothing we might communicate with them, then must we forsake all Churches, receive no stipends, use no baptism, read neither the Apostles, nor Nicene creed, yea, and then must we away with the Lords Prayer. Neither do ye borrow of them any ceremonies. Apparel from the beginning of your reformation was never removed, & is still retained, not by Popish order, but by force of the Prince's law, as a thing indifferent and politic. So verily, if ye use as a civil thing the Cap and distinct Apparel, it savoureth neither of judaisme, nor Monkery. For these seek to seem separate from civil life, and put merit in their peculiar habit. So Eustachius Bishop of Sebastia was condemned, not simply for his peculiar habit, but for that he put holiness in it. The Cannons of the Council of Gangra, Laodicea, and of the sixth Synod are well known. If so be that some of the common people be persuaded, that this savoureth of Popery, Iewishnesse and Monkery, let them be admonished, and better taught concerning these matters. And if by the undiscrete clamours of some, blown out about this matter among the Common people, many are made unquiet, let them that do it beware, they pull not heavier burdens upon their own necks, and provoke the queens Majesty, & finally bring many faithful Ministers into danger, whence they shall hardly be able to wind out.  
Whether such as have hitherto enjoyed their liberty, may with safe conscience wrap both themselves and the Church in this servitude, by force of the queens Injunctions? I answer. I think best to provide that there be no odious disputations, clamours, and contentions about the matter of Apparel, and so by such importunity occasion be given to the queens majesty no longer to leave it free for them the hitherto have used their liberty, but being exasperated with their outcries be in manner forced to command either to receive the ecclesiastical Apparel, or give over their rooms. Surely me think it a strange thing (I speak it under your correction right worshipful and well-beloved Brethren) that ye persuade yourselves, that ye may not with safe conscience submit yourselves and the Churches to the servitude of Apparel, and do not rather weigh, that if ye will not use a thing mere politic and indifferent but still contend odiously, into what a servitude ye then bring both yourselves and your Churches, by leaving of your rooms, and setting of the Churches wide open unto Wolves, or at the lest to more unfit Teachers, which are not so furnished as ye be to instruct the people, have ye then well defended the liberty of the Church, when ye minister occasion to oppress the Church with more and heavier burdens? ye are not ignorant what a number seek for, how they be affected towards the preaching of the Gospel, what manner of persons shall succeed in your places, and what is to be looked for at their hands.  
Whether the Apparel of the clergy be a thing indifferent? Verily it seemeth a thing indifferent, being a civil thing, and having regard to comeliness, order and beauty, without putting any Religion in it. Thus much briefly I thought to say to your questions my right well learned and well-beloved Brother N.  
Now I come to the questions of our brother M. also, in declaration whereof I will peradventure be shorter. Whether peculiar Apparel distinct from lay men were ever appointed for ministers of the Church? Whether at this day such aught to be appointed in reformed Churches also? I answer: That in the old Church there was distinct Apparel of priests it appeareth by the ecclesiastical history of Theodoret lib. 2 cap. 27. and Socrates lib. 6. cap. 22. And that they used Pallium in ministration, none that hath but over seen the monuments of old writers, can be ignorant. Therefore I signified afore that diversity of apparel had not his beginning of the Pope. Eusebius at the least recordeth out of the most ancient writers, how that john the Apostle wore at Ephaesus a Bishop's attire upon his head, terming it: Pelatum 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 should behead him, his vesture called Birrus, and to his Deacon, his vesture called Dalmatica, and so stood himself in linen. Furthermore chrysostom maketh mention of the white vesture of ministers of the Church. And it is certain that Christians when they came first unto Christ's religion, and to the Church, for a gown put on a cloak. For which cause when they were mocked of the Gentiles Tertullian wrote a very learned treatise de Pallio. I could bring forth many other things of this sort, if these were not sufficient. In deed I had rather have nothing laid upon the ministers against their wills, and that they might use the manner of the Apostles, but for as much as the queens Majesty requireth the Cap only and the Surplice, wherein (as is oftentimes said already) she putteth no Religion, and the same things have been used of the ancient Fathers, when the Church was in better case, without all superstition and fault, I would wish good Ministers not to put all the going forward of Religion in these things, as if they were all, and sum, according to the proverb, but yield somewhat to the time and not odiousely to strive about a thing indifferent, but judge soberly that these things may be borne, but we must go forward with the tyme. For that such are nearer to the simplicity of the Apostles as know no such differences or enforce them not, & yet in the mean while abhor not discipline in Apparel.  
Whether prescription of Apparel agreeth with christian liberty? I answer: That things indifferent admit sometime prescription, and enforcement also, as I may term it, as touching the use, and not for necessity, so as that which is by nature indifferent should be thrust upon the conscience as necessary, and so the minds driven into scrupolositie. Times verily, and places of holy assemblies, are rightly counted among indifferent things, and yet if these than be no set order, what confusion I pray you, and disorder would grow thereupon?  
Whether any new ceremonies may be heaped beside the express rule of the word of God? I answer, that I like not heaping of new ceremonies, and yet I deny not but that some may be ordained, so that the service of God be not put in them, but appointed for order and discipline. Christ himself kept the feast or ceremony of the Encoenia or dedication, and yet we find not this feast prescribed in the law. To be short, the greater part of the propositions or questions concerning Apparel, standeth in this, whether laws for Apparel ought or be lawful to be made in the Church. And it bringeth the question to a generality, to wit, what order may be taken for ceremonies. To these propositions I answer briefly, that I for my part I had rather have no ceremonies, but such as are necessary, thrust upon the Church, yet in the mean season I grant, that laws concerning ceremonies, peradventure not very necessary, and sometime unprofitable, may not strait way be condemned of impiety, and so troubles and schisms raised in the Church, so long as they be void of superstition, and the things are in their own nature indifferent.  
Whether it be lawful to restore the abolished rites of the jews, & to translate ceremonies properly dedicated to religion of Idolaters, to the use of reformed Churches? To this question I answer afore, when I entreated of levitical rites. And I would not have Idolatrous rites unpurged of errors, translated into reformed Churches. And again, and on the contrary part, it might be demanded, whether received Rites, superstition being removed, may not by discipline and order be retained without sin.  
Whether conformity in ceremonies, be of necessity to be exacted? I answer, That conformity in ceremonies is not peradventure necessary in all Churches. In the mean season if a thing not necessary be commanded, so that the same be not ungodly, it seemeth not that therefore the Church should be forsaken. There was not conformity in rites in all the old Churches. Yet such as kept not conformity, reproved not the keepers of uniform rites. And I am easily persuaded that politic wise men urge this uniformity of rites, because they think it maketh unto concord, and because the Church of all England, is one Church, wherein if there be no impiety mixed, I see not how ye can so fiercely set yourselves against such orders being not evil.  
Whether Ceremonies openly offensive may be retained? I answer, that offence ought to be avoided. In the mean time, we must beware that we cover not our own affections under the name of offence. Ye know there is an offence given, and an offence taken, and as it were sought of ourselves. I dispute not now, whether you can for a thing indifferent without giving of grievous offence, forsake the Churches that Christ died for.  
Whether any orders are to be borne in the Church, which in their own nature in deed are not ungodly, but yet make nothing for edification? I answer, if the orders which the queens majesty enjoineth you be void of impiety, ye ought rather to bear them than forsake your Churches, for if the edifying of the Church is chiefly to be sought in this matter, verily we shall sooner destroy the Church by forsaking it than by putting on the Apparel. And where ungodliness is not, neither the conscience offended, there must we not give over, though we should bear some servitude. And here again it might be demanded, whether Apparel may justly be counted servitude, so far forth as it serveth to comeliness and order.  
Whether the Prince ought to prescribe any thing to the Churches in Ceremonies without the good will and free consent of ecclesiastical persons. I answer, if the Prince should always have stayed for the good will of his clergy, peradventure the most wise and godly kings josaphat, Ezechias, Asa and josias and other good Princes, had never brought the Levites and Ministers of the Churches into order. Albeit my mind is not at all, that Bishops should be shut out of consultations for the Church. Again I would not have them challenge such authority to themselves as they have usurped against Princes and Magistrates in Papacy. Neither would I have Bishops to hold their peace and agree unto unjust ordinances of Princes.  
The last two questions touch the matter nearer. Whether it were better in this order to serve the Church, or for these things to be cast out of ecclesiastical function? And whether good Pastors may for the neglecting of such Ceremonies, justly be put from the ministery? I answer, if there be no superstition nor impiety in the rites, and yet they are enforced, and enjoined good Pastors, which had rather be discharged of them, in deed I will grant, and that more liberally than needeth, that a burden and servitude is laid upon them, but I will not grant, and that for most just causes, that therefore they should forsake their place or ministery, and give over unto Wolves, as it hath been said already, or to unfitter Ministers, specially when liberty to preach is not taken away, and provision may be made that no further servitude creep in, and many such like things.  
I have said what I thought to be said of the matters propounded in question, knowing that other men for their learning could have better and more finely discussed them, but because it was your minds, that I should answer, I have done as I could, leaving to others at liberty both pen and judgement. To end, my mind is not with these, to force or entangle any man's conscience, but I offer them to be examined, and I advise, that no man in this controversy, frame himself a conscience, of a desire to contend. And I exhort you all by jesus Christ our Lord, the Saviour, Head, and King of his Church, that every one well weigh with himself, which way he shall more edify the Church of Christ, by putting on the Apparel as a thing indifferent, for order and comeliness sake, and so far somewhat making to concord and profit of the Church, or for Apparel to forsake the Church, and leave it to be possessed afterward if not of manifest Wolves, yet of unfitter and worse Ministers at the least. The Lord jesus grant you to see, savour, and follow that which maketh to his glory, and the safety and peace of his Church. Far ye well in the Lord, together with all the faithful Ministers. We will hearty pray to the Lord for, you that ye may think and do, that is holy and wholesome. D. Gualther hath him most hearty commended unto you, & wisheth you all prosperity. And so do the rest of the Ministers also.  
At Zurich the first day of Maij In the year of our Lord. 1566. Henry Bullinger, Minister of the Church of Zurich: in his own, and gualter's name.   

¶ Imprinted at London by William Seres, dwelling in Paul's Church yard, at the Sign of the Hedgehog.   

Reverendis in Christo Patribus D. Roberto Horno Winton. D. Grindallo Londonien. & D. Parcurstho Noruicen. Episcopis in Anglia, Dominis nostris colendissimis, & fratribus charissimis.  
REVERENDI VIRI, Domini honorandi, & fratres charissimi. Dominus jesus benedicat vobis & servet ab omni malo. Mittimus scriptum nostrum de re vestiaria datum à nobis ad N. & M. viros doctos & pios, fratres nostros colendos. Ideo autem mittimus ad vos, ut intelligatis, inscijs vobis primarijs ministris, nihil nos privatim agere cum fratribus, & quod per omnia pacem ecclesiarum vestrarum, quantum quidem possumus, quaerimus. Oramus quoquè dominum, ut rebus vestris semper consulat, & vos servet in concordia. Vos hortamur viri reverendi, & fratres chariss. ri rationem habeatis fidelium ministrorum, & doctorum hominum, habent hi serè suas affectiones: unde Apostolus quoque monuit, ut alij aliorum onera portent. Vestra authoritate plurimum potestis apud sereniss. D. Reginam, apud eius maiestatem efficite, ut boni fratres reconcilientur et restituantur. Rogamus item ut tu D. Horn obseruande domine, & frater charissime, cui primum hae literae dari possunt, ilico cures eas perferri ad D. Noruicensem, easque communes habeatis cum D. juello, D. Sando, & D. Pilchinthono, quibus proximis nundinis Frankford. deo volente scribam. Has festinatissime exaravi, tam meo, quam Gualtheri nomine, & Basileam misimus inde transportandas Antuerpiam. Vos sedulo oramus, ut significetis, an receperitis. Optime valet viri reverendi. Dominus benedicat vobis & vestris laboribus.  
Tiguri. 3. Maij. 1566. Bullingerus vester.   

Dominis N. et M.  
DOMINUS Jesus benedicat vobis, viri ornatissimi & fratres charissimi, ac servet vos ab omni malo. Accepi literas vestras, ex quibus intellexite. N. conqueri, quod mea responsio data ad tuam quaestionem, nimis videatur accisa. Ego vero, mi frater, tunc non vidi, neque nunc video quorsum oportuerit copiosiores scribere literas. Nam rogabas tu duntaxat, quae esset mea de re vestiaria, de qua contendebatur in Anglia, sententia. Ad hanc quaestionem brevibus tibi respondendum putavi. Nam brevibus meam sententiam dicere potui. Dein sciebam beatae memoriae D. Pet. Martyrem & Oxoniae & hic, eandem quaestionem tractavisse saepius & fusius, quibus quod adi cerem non habebam. Memini vero in literis ad te. M. fratrem daias, meae quoque sententiae factam tunc quoque fuisse mentionem. Et ut iterum uno & altero verbo quod sentio dicam: Nunque probauerim si iubeamini vestrum exequi ministerium. ad aram crucifixi imagine oneratam magis ● ornatam, & in vest Missatica, hoc est, in alba & Casula, quae à tergo quoque ostentet crucifixi imaginem. At quantum ex literis ex Anglia allatis intellego, nulla nunc est de eiusmodi vest contentio: Sed questio est: An liceat Ministris Euangelicis portare pileum rotundum vel quadratum, & vestem albam, quam nuncupant superpellicium, qua minister ornatus, à vulgo discernatur? Et an oporteat ministerium vel stationem sacram citius relinquere, q huiusmodi vestibus uti? Respondi ad hanc quaestionem preteritis nundinis Reverendo viro Domino Roberto Horno Winton. Episcopo, & quidem brevibus repetens verba D. Martyris. Scripserat eidem paulo ante Symmista, & affinis meus charissimus D. Rodolphus Gualtherus, cuius exemplum hisce inclusum ad vos & ad alios fratres nostros, mitto. Ergo si nos audire vultis, nostrumque judicium de re vestiaria expetitis, sicut ultimis vestris ad me literis significabatis, en habetis in illa Epistola nostrum judicium, cui si acquiescere non potestis, dolemus sanc quam vehementissime, & cum nullum nobis amplius supersit consilium, Dominum, qui in omnibus & semper respiciendus est, ex animo & incessanter oramus, ut ipse gratia sua atque potentia rebus afflictis consulat.  
Quaestiones aliquot tu N. frater proposuisti plures vero eiusdem argumenti M. noster contexuit. Licet vero pro mea simplici ruditate, nunque probauerim res in tot distrahi quaestiones, & nodis innecti implicatioribus quaealioqui simpliciores per se, brevibus & satis perspicue expediri potuerant, aliquid tamen annotabo ad singulas, ut hac quoque in re, vobis Dominis meis obseruandis & fratribus charissimis, quantum per meam possum infantiam acumenquè retusum magis q acutum, inserutam. Vos autem oro ut benign haec à me fratre vestro vestrique amantissimo accipiatis, & de his animo iudicetis ab affectibus purgato atque tranquillo. A contentionibus abhorreo prorsus, & nihil magis supplex peto a domino, quam ut ab ecclesia long removeat contentiones, quae ab initio & semper plurimum nocuere vera pietati, & ecclesiam utcunque pacatam & storentem, lacerarunt.  
Cum quaeritur an debeant ecclesiasticis leges praescribi vestiariae, ut ijs distinguantu●à laicis. Respondeo, Ambiguitatem esse in verbo Debere. Si enim accipiatur pro necessario, & quod ad salutem consequendam pertineat, non arbitror hoc velle vel ipsos legum authores. Si vero dicatur posse hoc fieri decoris ornatusque, vel dignitatis & ordinis gratia, ut sit civilis quaedam obseruatio, aut tale quid intelligatur quale illud est quod Apostolus vult ministrum vel Episcopum ecclesiae, Cosmion, compositum inque vel ornatum esse, non video quid peccet qui vest huiusmodi vtit●●, aut qui eiusmodi vest uti jubet  
An ceremonialis cultus Levitici sacerdotij sit revocandus in ecclesiam? Respondeo, Si pileus & vestis non indecora ministro, & quae superstitione carent, iubeantur usurpari à ministris nemo sane dixerit verè judaismum revocari. Praeterea repeto hic quod ad hanc quaestionem video respondisse D. Martyrem, qui ubi ostendisset sacramenta veteris legis esse abolita quae non oporteat reducere in ecclesiam Christi, quae habeat baptismum & sacram coenam, subiecit: Fuerunt nihilominus in lege Leuitica actiones aliquae ita comparatae, ut propriè sacramenta dici non possent. Faciebant enim ad decorem & ordinem & aliquam commoditatem, quae ut lumini naturae congrua, & ad nostram aliquam utilitatem conducentia, ego & revocari & retineri posse judico. Quis non videt Apostolos pro pace & convictu credentium faciliori, mandasse gentibus ut à sanguine & prasocato abstinerent? Erant haec citra controversiam legalia & Levitica. Decimas quoque hody multis in locis institutas esse ad alendos ministros nemo nostrum ignorat. Psalmos & Hymnos cant in sacris coetibus manifestum est, quod tamen levitae quoque usurparunt. Vtque hoc non omittá, Dies habemus festos in memoriam Dominica resurrectionis, & alia. An vero illa omnia erunt abolenda, quia sunt vestigia legis antiquae? Vides ergo non omnia Leuitica sic esse antiquata, ut quaedam exijs vsurpart non passint. Haec ille. An vestitu cum papistis communicare liceat. Respondeo, non dum constar Papam discrimen vestium induxisse in Ecclesiam. Imo discrimen vestium constat esse Papa long vetustius. Nec viden cur non liceat restitu non superstitioso, sed politico & composito communicare cum papistis. Si nulla re cum illis communicare liceret, oporteret & templa omnia deserere, nulla accipere stipendia, non uta baptismo, non recitare symbolum Apostolorum & Nicenum, adeoque abijcere orationem dominicam. Neque vos mutuatas ab ris ullas ceremonias. Res vestiaria ab initio reformationis nunque fuit abolita, & retinetur adhuc non lege papistica, sed vi edicti Regij, ut res media & politica.  
Ita sane, si ut re civili ut amini pileo & vest peculiari, non hoc redolet judaismum neque Monachismum. Nam hi volunt videri a civili vita separati, & constituunt meritum in peculiari sua vest. Sic Eustachius. Sebastiae Episcopus damnatus est, non simpliciter propter peculiarem vestem, sed quod in vest religionem constitueret. Noti sunt Gaugreu. Concilij canones, Laodiceni, & VI Synod. Quod si ex plebe nonnulli sunt persuasi redolere hoc papismum, judaismum & Monachismum, admoneantur, & recte de his instituantur. Quod si importunis quorundam clamoribus hac de re ad vulgus profusis, multi inquieti redduntur, videant qui hoc faciunt, ne graviora sibi oner a imponant, Regiamque Maiestatem irritent, denique multos fideles Ministros in discrimen adducant, ex quo vix emergere queant.  
An qui libertate sua hactenus acquieverunt, ut edicti Regij, hac servitute implicare & sé & ecclesiam, salva conscientia possint? Respondeo, Cavendum ego censeo ne odiosius disputetur, clametur, & contendatur de re vestiaria, atque importunitate hac detur occasio Regiae Maiestati, ut liberum amplius illis non relinquat, qui libertate hactenús usi sunt, sed clamoribus necessarijs irritata, mandet vel sumere vestes illas ecclesiasticas, vel cedere statiōe sua, Mirum sane mihi videtur (vestra pace viri ornatissimi, & fratres charissimi dixerim) quod vobis persuadetis, salva conscientia vos & ecclesias seruituti vestiariae subijcere non posse, & non potius expenditis, si re politica & indifferenti uti nolitis, & perpetuo cotendatis odiosius, cui usmodi scruituti & vos & ecclesias subijciatis, qui vestra statione cedentes, lupis exponitis eccleas, aut saltem parum idoneis doctoribus, qui non aequè ut vos ad docendum populum sunt instructi. An vero ecclesias in libertatem asseruistis, quando occasionem suppeditatis, ecclesiam pluribus gravioribusque oneribus opprimendi? Non ignoratis quid multi quaerant, quomodo erga evangelii predicationem sint affecti, & quales vobis successuri sint, & quid de illis sperandum sit.  
An vestitus clericalis sit res indifferens? Videtur sane res indifferens cum sit res civilis, ac decori, ornatus, ordinisque habeat rationem in qua cultus non constituitur. Haec brevibus ad tuas volui respondere Doctissime & dilectissime, mi Frater N.  
jam venio & ad M. nostri quaestiones, in quibus exponendis ero fortasse brevior. An vestitus peculiaris à laicis distinctus, ministris ecclesiae nunque fuerit constitutus? an & hody in reformata ecclesia debeat constitui? Respondeo, in veteri ecclesia fuisse peculiarem presbyterorum vestitum apparet ex historia ecclesiastica Thedoreti lib. 2. ca 27. & Socratis lib. 6. ca 22. pallio in sacris usos esse ministros, nemo ignorat qui veterum monumenta obiter inspexit. Ideo antea submonui diversitatem indumentorum non habere suam originem à papa. Eusebius certe testatur ex vetustissimis scriptoribus johannem Apostolum Ephesi petalum seu laminam gestasse pontificalem in capite. Et de Cypriano martyr testatur Pontius Diaconus quod cum iugulum carnifici praebere vellet ei prius birrum dedisse, diacono vero dalmaticam, atque sic ipsum in lineis stetisse indutum. Praeterea vestis candidae ministrorum meminit Chrisostomus. At certum est Christianos cum a Gentilismo converterentur ad evangelium & ecclesiam, pro toga induisse pallium: Ob quam rem cum ab infidelibus irriderentur, Tertullianus librum de pallio scripsit cruditissimum. Alia huius generis plura proferre possem, nisi haec sufficerent. Mallem quidem nihil invitis inijci ministris, & eos ea uti posse consuetudine, qua Apostoli. Sed quando Regia Maiestas pileum tantummodo & candidam vestem inijcit, in qua cultum (quod saepe iam repetitum est) non constituit, eademque res apud veteres, dum meliores adhuc ecclesiae res essent, usurpatae sunt absque superstitione & culpae, optarem bonos ministros in his, non ut in prora & puppi, quod dicitur, totum constituere Religionis profectum, sed dare aliquid tempori & de re indifferenti non odiosius altercari, sed modest judicare, haec quidem fieri posse, sed proficiendum cum tempore. Propiores enim esse Apostolicae simplicitati, qui discrimina illa ignorent, aut non urgeant, interim tamen à disciplina in amictu non sunt alieni.  
An vestium praescriptio congruat & Christiana libertate? Respondeo, Res indifferentes admittere aliquando perscripti nem adeoque coactionem, ut sic dicam quo ad usum, & non quo ad necessitatem, ut aliquid scilicet quod natura sit indifferens, ut necessarium conscientiae obtrudatur, & ita animis inijciatur religio. Tempora certe & loca sacrorum coetuum recte habentur inter indifferentia, & tamen si hic nulla sit praescriptio, quanta obsecro confusio conturbatioque orietur?  
An ullae ceremoniae novae praeter expressum praescriptum verbi Dei cumulari possint? Respondeo, me non probare si novae cumulentur ceremoniae: sed tamen aliquas institui posse non negarim, modo in eyes non statuatur dei cultus, sed instituantur propter ordinem & disciplinam. Christus ipse Encaeniorum festum vel ceremoniam seruavit, nec tamen lege praescriptum legimus hoc festum. In summa, propositionum vel quaestionum de re vestiaria potior pars de eo disputat, An de vestibus leges in ecclesia condi vel debeant vel possint? Ac quaestionem revocat ad genus, quidnam videlicet de ceremonijs statucre liceat? Ad has propositiones paucis respondeo, me quidem mall nullas ceremonias nisi necessarias obtrudi ecclesiae, interim tamen fateor non posse statim leges de his, forte non adeo necessarias, aliquando & inutiles, damnari impietatis, turbasque & schisma excitare in ecclesia, quum videlicet superstitione carent & res sunt sua natura indifferentes.  
An ritus judaeorum antiquatos renovare, religionique Idololatrarum proprie dicatos, in usus reformatarum ecclesiarum liceat transferre? De haec quaestione antea respondi, ubi disserui de Leviticis ritibus. Nolim vero ritus Idololatricos non repurgatos ab erroribus transferri in ecclesias reformatas. Rursus vero & ex adverso quaeri poterat, an recepti ritus, remota superstitione, propter disciplinam & ordinem retineri sive peccato non possint?  
An conformatio in ceremonijs necessario sit exigenda? Respondeo, Conformationem in ceremonijs in omnibus ecclesijs sort non esse necessariam. Interim si praecipiatur res non necessaria, rursus tamen non impia, ob eam, ecclesia non videtur esse deserenda. Non fuit in ritibus conformitas in omnibus ecclesijs vetustioribus. Quae tamen conformibus utebantur ritibus, eas non vituperabant conformitate carentes: facile autem credo viros prudentes atque politicos conformationem rituum urgere, quod existiment hanc facere ad concordiam, & quod una sit ecclesia totius Angliae: In quare si nihil impij misceatur, non video quomodo eiusmodi non malis institutis, hostiliter vos obijciatis.  
An ceremoniae cum aperto scandalo coniunctae retineri possint? Respondeo, scandalum vitari oportere. Videndum interim ne sub scandalo nostras affectiones contegamus. Non ignoratis aliud quidem datum, aliud vero acceptum & ultro accersitum esse scandalum. Non disputo nunc an vos sinc gravi scandalo dato descrere possitis ecclesias, pro quibus Christus mortuus est, propter rem indifferentem.  
An ullae constitutiones ferendae in ecclesia, quae natura sua impiae quidem non sunt, sed tamen ad aedificationem nihil faciunt? Respondeo, si constitutiones impietate carent, quas vobis imponere vult Regiae Maiestas, ferendae sunt potius quam deserendae ecclesiae. Si enim aedificatio ecclesiae hac in re potissimum est spectanda, deserendo certè ecclesiam plus destruxerimus ecclesiam, quam vestes induendo. Et ubi abest impietas, nec laeditur conscientia, ibi cedendum non est, licet aliqua imponatur servitus. Interim vero quaerirur sus poterat an sub servitutem just referamus rem vestiariam, quatenus facit ad decorem & ordinem.  
An quicque ecclesijs à principe praescribendum in Ceremonijs sine voluntate & libero consensu Ecclesiasticorum? Respondeo, Si voluntas Ecclesiasticorum semper sit expectanda principi, nunque forte sapientissimi & pijssimi Reges josaphat, Ezechias, Asa, & josias, alijque principes boni, levitas & ministros ecclesiarum redegissent in ordinem. Quamuis nolim prorsus excludi Epscopos a consultationibus ecclesiasticis. Nolim rursus eos eam sibi potentiam vendicare, quam sibi usurparunt contra principes & magistratus in papatu. Nolimitem tacere Episcopos & consentire ad iniqua principum instituta.  
Postremae quaestiones duae propius ad rem ipsam accedunt, An consultius sitecclesiae sic inseruire, an propterea ecclesiastico munere eijci? Et, an boni pastores iure ob huiusmodi ceremonias neglectas à ministerio amoveri possint? Respondeo, si in ritibus nulla est superstitio, nulla impietas, urgentur tamen, & imponuntur bonis pastoribus qui mallent illos sibi non imponi, dabo sane, & quidem ex abundanti, onus & servitutem ipsis imponi, sed non dabo, idque iustissimis ex causis, stationem vel ministerium propterea esse deserendum, & locum cedendum lupis, ut antea dictum est, vel ineptioribus ministris, presertim cum maneat libera predicatio, cauerique possit ne maior obtrudatur scruitus, & multa huius generis alia.  
Dixi quae mihi videbantur dicenda de propositis quaestionibus, non nescius alios pro sua eruditione long elegantius meliusque potuisse excussisse, sed quia ita voluistis ut responderem, feci quod potui, liberum alijs relinquens de his & calamum & judicium Quod superest, nullius ego his conscientiam urgere & irretire volos sed examinanda propono, moneoque ne quis in hac controversia ex contentionis studio sibi faciat conscientiam. Hortor item vos omnes per jesum Christum Dn̄m nostrum, Ecclesiae suae seruatorem, caput & Regem, ut probe quisque apud se expendat, vera nam re plus aedificarit ecclesia Christi, si propter ordinem & decorem vestibus ut atur, ut re indifferenti, & hactenus ad concordiam utilitatemque ecclesiae nonnihil faciente, an vero propter rem vesti ariam deserat ecclesiam, occupandum postea si non a lupis manifestis, saltem a ministris minime idontia & bonis, Dominus jesus det vobis videre, sapere, & sequi quod facit ad gloriam eius, & ecclesiae pacem & salutem. valet in domino una cum omnibus fidelibus ministris. Orabimus sedulo pro vobis dominum, ut ea sentiatis & faciatis, quae sancta sunt & salutaria. D. Gualthcrus amicissime vos salutat, & omnia foelicia vobis precatur, faciunt hoc ipsum reliqui etiam ministri.  
Tiguri Calend. Maij Anno Domini. 1566. Henricus Bullingerus Tigurinae Ecclesiae minister, suo, & Gualtheri nomine.   

EXCUSUM LONDINI APUD Guillihelmum Seres. Anno. 1566.