¶ A brief examination for the time, of a certain declaration, lately put in print in the name and defence of certain Ministers in London, refusing to wear the apparel prescribed by the laws and orders of the Realm.  
In the end is reported, the judgement of two notable learned fathers, M. doctor Bucer, and M. doctor Martyr, sometime in either universities here of England the kings readers and professors of divinity, translated out of the originals, written by their own hands, purposely debating this controversy.  Paul. Rom. 14 I beseech you brethren mark them which cause division, and give occasions of evil, contrary to the doctrine which ye have learned, and avoid them: for they that are such serve not the Lord jesus Christ, but their own bellies, and with sweet and flattering words deceive the hearts of the Innocentes.  

¶ The counsel of S. Austen unto Januarie. Epistola. 118.  
such things as have diversity of observations, by reason of the diversity of Lands and Countries, as of fasting on the Sabbath day, or at other days: Of communicating every day, Sunday or Saturday, or otherwise: all these things have freedom in observation. And certes, there is no manner discipline or usage in these things more agreeable unto a grave and prudent christian man, then that he attemper himself to the orders of that Church whereto he shall chance to resort. For by S. Ambrose counsel, a man ought to observe that manner which he seeth that Church to use whereto he chaunceably cometh, if he will not be slanderous to any man, or any man be slanderous unto him. As for me (saith S. Austen) when I diligently bethought myself of this sentence, I have always had it in such veneration, as if I had received it as an oracle heavenly sent from God. For I have perceived, even to my great sorrow and heaviness, much disquieting of the weak to be caused by the contentious stubbornness and superstitious fear of certain brethren, which raise up so brawling questions, that they think nothing to be well done but what they do themselves: and that in such matters which can come to no certain end, neither by the authority of holy Scripture, nor by the tradition of the universal Church, nor tend to any commodity of the reformation of life. Yet is this disturbance made, because some one hath devised within himself some manner of reason whatsoever it be, either for that he himself in his own country accustomed so to do, or else saw other do, in some such place where he hath traveled: The which, the farther it was from his own country, so much the better learned he thought that place to be.   

¶ To the Christian reader.  
IF for any occasion the counsel of Solomon, contrarious to itself at the first sight, may have place to be alleged out of the. xxvi. Chapter of his proverbs, that is. Ne respondeas stulto juxta stultitiam suam, ne efficiaris ei similis (And again) Respond stulto juxta stultitiam svam, ne sibi sapiens esse videatur. Answer not a fool according to his foolishness, lest thou be made like to him. And again: Answer a fool according to his foolishness, lest he may sceme to himself to be wise: It may now of good congruence be verified in the cause uttered in question for order of ministers apparel. It is not unknown what arguments and conclusions, what letters and writings have been used and tossed from man to man in secret sort, for these two or three years, to disprove the liberty of the children of God in the use of extern things, to convel the obedience that true Subjects should perform to the aurthoritie of their Prince, & to the laws of the Realm established, to the discrediting and condemnation of such which in a whole conscience think it lawful for them to wear, and yet charitably bearing with the weakness of such whose consciences are entangled with fearful scrupulosity toward the same. The small weight of their reasons and arguments so set out, their cause so hard to defend with learning (so many grave writers of judgement against them) the matter fully debated by the best learned men of the Realm of late, with thorder of the counsel taken in the time of blessed memory King Edward, and fully concluded: caused divers men (being yet offended with such unadvised writings) to hold their pens, without more confuting or disproving the same, as was easy for them to do: partly stayed by the first part of salomon's counsel: Ne respondeas stulto iuxa stultitiam suam, ne efficiaris ei similis. Yea moreover, charity borne to the authors of such writings, moved some men to keep patience, and the 
two. Tim. i●.  counsel of S. Paul held others in silence, whereas he chargeth his scholar Timothy thus: Stultas et ineruditas questiones respue, sciens eas parere pugnas: porro servum domini non oportet pugnare, sed placidun esse erga omnes, propensum ad docendum, tolerantem malos cum mansuetudine, erudientem eos qui obsistunt, si quando det illis deus paenitentiam ad agnoscendum veritatem, et resipiscant a diaboli laqueo, capti ab eo ad ipsius voluntatem. foolish and unlearned questions put from thee, remembering that they do but gender strife: for the servant of the Lord must not strive, but must be peaceable unto all men, and apt to teach, and one that can suffer the enyll in meekness, and can inform them that resist, it that God at any time will give them repentance for to know the truth, that they may come to themselves again out of the snare of the devil, which are now taken of him at his will.  
To enforce this text at this time in the particular applying thereof, shallbe spared yet, for hope of their amendment who have disorderly behaved themselves. To eragerat the matter against them, with much alleging learned men's judgements (many dead, some yet alive) otherwise then to instruct them by a few reported, shall also be spared, as it would have been wished, the matter wholly might rather with silence have been still buried. But now the provocation of a treatise so solemnly advouched, so confidently affirmed, of very late so publicly by print divulged and dispersed, hath made this writer now to think it high time, to call to remembrance the latter part of salomon's scntence: Respond stulto juxta stultitiam suam, ne videatur sibi sapiens: Not yet professing by this examination to say half so much as might be spoken in the comprehension of the cause, nor taking so much advantage against that inconfiderat writing, as it might deserve to be charged: but briefly to put to the authors consideration the weakness of the reasons, the sophistication of the arguments of that discourse, unworthy of itself (to say the truth) to be once answered, as being so written, as every man (but such as be either to partially bend to the cause, or for lack of learning can not expend the substance of the writing) may perceive that it must needs fall to ruin & decay of credit of itself, though no man should bend any force at it, & how soever (in the heat which is now taken) thought to be wittyly, gravely, invincibly written, but worthy in deed to be put out in the name of such, whom it would specially defend. If ye ask me whom I could think to be under the protection thereof: Surely I can not see, that divers such as be learned, and commonly judged to be amongst this number, can much joy to fight under that banner, or to run with them to that mark they shoot at. For it is certain, that many whom this small rout, named London Ministers, would have joined with them for their more honesty, be far from their determinations in this question, neither so handling it, nor so would conclude in this cause as they do: Who howsoever (some of them) do yet a little stay at the using of this apparel in themselves, yet be not of their judgement to condemn the things of wickedness, neither in themselves, nor in the use of them, as the Ministers in this Church of England be called now to wear them. And therefore howsoever they would wish a liberty to their own consciences reserved, till they may see more in the cause, yet be they faxre of to condemn their brothers, whose consciences can serve them for obedience sake to use them. And therefore I must needs wipe a great many out of their brotherhood, in their singularities contained in this last writing, and say: They be but a very few in themselves, other than such as have been either unlearnedly brought up, most in profane occupations, or such as be puffed up in an arrogancy of themselves, peradventure chargeable to such vanities of assertions, as at this time I will spare to charge them. God grant they do not by this degree, fall to the sects of Anabaptists, or Libertines, whereunto some wise and zealous men of their own friends & patrons, fear they do make post haste, one day, openly to profess. Whereupon the adversaries of true religion can win no great rejoice at these men's oversights, as being but a very few, and counted in deed none of the sincere and learned protestants, howsoever for a time they seemed to be amongst us. For though they be gone out from us, yet they were belike never of us. So that the adversaries shall have the whole state of the Clergy in place and reputation, for learning, wisdom, and gravity, concordely joined to be wholly against them, to defend the sincerity of the Gospel, though a few of these make such ado in our Church (as stories make mention, was ever wont some to rise in sundry times to trouble the state of their Churches, where they dwelled.) And good it were that these English lovanists, did not to much delight themselves with any high rejoicings, as though the Prince would for disproving of a few counterfeits, dislike the whole state of the rest of the Clergy, who shall by God's grace be able enough to defend the true religion of the Gospel, which they may hear how the Prince doth profess daily and openly, to maintain and defend to the uttermost jot of the word of God, with renouncing aswell all foreign authority, as all foreign doctrine, not surely grounded upon this stable rock of God's word. Their fawning flattery prefaces, their greatly conceived hopes, their busy dispraising of better learned than themselves be, can not so bewitch wise men's heads, or hearts, but they can discern truth from falsehood, devotion from superstition, papistry from the Gospel, tyranny from discipline, Christ from Antichrist. And therefore sirs, if ye knew how few these are, by whom ye delight to slander the learned, how little we think the rest of the Apostles discredited, though Judas fell out from them, and how these be regarded and accounted of (so long as they thus continue) and finally, how little we shall joy of them, and use them, to take the Gospel in defence against you: Ye would not be so busy to infarce in your books the reproach of these men, to lad other with envy, the breath of whose pens, ye shall never be able to answer, say and write what ye can. Your books so fast and hastily sent over in great numbers (being not much feared for any substance that is in them) may for a time relieve you to your sustentation, may be gainful to your Printers & Pedlours, may peradventure jeopardy your friends, within this your natural Country, for reading and cherishing matter against their own surety, and against the state of the Realm. But truth is to high set, for you to pluck her out of heaven, to manifestly known to be by your papers obscured, and to surely established, to drown her in the miry lakes of your Sophistical lickerous writings. Howsoever ye embosse out your glorious styles, they be but Superuacaneae conflictationes hominum mente corruptorum, 
i Tim. vi.  quibus adempta est veritas, qui existimant quaestum essepietatem, with the forepart of the text there expressed, that is, but superfluous brawlings of men perverse in heart, from whom the truth is withdrawn, which think that lucre is godliness. etc. Ye were best to understand, Quod qui habitat in coelis. etc. 
Psal. two.  irridebit omnes Iannes et Mambres, qui resistunt veritati, homines mente corrupti, reprobi circa fidem, sed non proficient 
i Tim. iii.  amplius: siquidem amentia istorum evidens erit omnibus quemadmodum et illorum fuit. He which is in heaven, shall deride all Jannes and Mambres, which resist the truth, men of corrupt minds, reprobate in the faith, but they shall prevail no longer, for their madness shallbe utterly known to all men as theirs was. Ye should do well to remember Quod dominus est qui custodit veritatem, et quod veritas magna 
Psal. cxlv. iii. Esdr. iiii.  est et fortior pre omnibus, veritas enim manet, et invalescit ineternum, et vivit et obtinet in secula seculorum. That it is the Lord which preserveth the truth, for the truth is of great force, and is stronger than all other things, for verity will remain, will prevail for ever, and will live and have the victory, world without end. But to draw to an end, and to say some thing to these upon whom this labour is bestowed, who most glory of this gay book of theirs, I shall wish them to have a respect to their former calling and profession of the Gospel. And as love of grace and truth (I trust) did first induce them: so God grant that they do not finally fight against this grace received, and wilfully pervert the true sincerity of the Gospel, by treading not aright, overcome by humane cogitations, as was Peter for a time, till Paul did reprehend him. Trusting that they will so advisedly expend the earnest counsel of these two notable Fathers, Master Bucer, and master Martyr, in this their purposed discussing of the cause, that they will finally rest in quiet, praising God in truth and verity, forsaking error covered with zealous persuasion, to the saving of their own souls, to the rejoice of such Christians to whom they have been teachers, as good subjects ought to do, to the glory of God. To whom be all honour and dominion for ever.  
Amen.   

A brief sum of the Reasons in the declaration.  

General reasons.  

●hese Majors ●ede not so ●uch proof.  All things in the Church ought to edify. 

2. Cor. 13. juxta potestatem.  
Ephe. 2. jam non estis.  
Ephe. 4. Idem dedit.  
1. Cor. 14. Omnia fiant.    

●hese Minors ●e but affit●ed, and not ●●oued.  These orders do not edify, for that they 

hinder the simple.  
Make more obstinate the papists.  
Are monuments of Idolatry. Deut. xii. Ergo.    
Maior. Precepts of men must not be received. 

Deut. 7. Aras eorum.  
Math. 15. Frustra me.  
Esay. 29. Appropinquat popul.    
Minor. These are precepts of men. Ergo.  
Maior Offences and superstition ought to be avoided. 

Math. 18. Videte ne.  
1. Cor. 10. Omnia mihi.  
Rom. 14. Bonum est non manned.  
2. Cor. 6. Eandem remunerati.    
Minor These orders offend. Ergo.  
Maior Nothing must be brought into the Church, beside or contrary to Scripture for princes pleasures. 

Deut. 4. Non addetis.  
Deut. 5. Non declinabis.  
1. Reg. 15. Domus Saul evertitur quòd declinabat.  
3. Reg. 12. Reboam amittit. x. tribus.  
4. Reg. 20. Ezechias benedic. quòd non declin.  
3. Reg. 22. Micheas noluit adulari.  
Ezech. 13. Haec dicit dominus.  
Math. 15. 16. Christus praedicat quae pater mandat.  
Math. 28. Apostoli praedicant quae jussit Christus.  
1. Cor. 11. Paulus tradit quae accepit.  
Phil. 3. Paulus sequendus ut sequitur Christum.  
2. Cor. 4. Paulus non praedicat seipsum.    
Minor These orders are besides and contrary to the Scripture. etc. Ergo.  
Mayor Christian liberty must be maintained, which Christ hath purchased for us. 

Joh. 19 Consummatum est.  
Gala. 3. Christus nos red.     

Particular reasons.  
In outward apparel there aught to be no difference, as is proved thus. 

1. Reg. 9 Samuel was not known to be a prophet by Saul.  
4. Reg. 1. Elias was not known by Ochozias servants.  
Math. 3. John Baptist had no such apparel.  
Math. 26. Peter was known by his speech.  
Hier. Eustochium was willed to have no notable apparel.  
Hier. Marcelia was told that at Jerusalem there was no diversity of apparel.  
The Clergy of Ravenna said, they were to be discerned from the people by doctrine, not vesture.  
Cau. 21. q. 4. Holy men used mean & vile apparel    
The minystring garments ought not to be admitted. For 

They were taken from the Jews or gentiles. 

Glos. ord. Ezech. 44.  
Platina in vita silvest.  
Durand. Rat. diui. 3.  
Poli. li. 4 Ca 5. de Invent▪    
They have been abused to 

Idolatry.  
Sorcery.  
conjuring.    
Men have an evil opinion of them. 

Papists, that they are holly. Gospelers, that they ought not use them  
Bucer. 

would have them away.  
He would have puritatem rituum.    
Peter Martyr.  
Doct. Ridley.  
Bishop Jewel    
They preachers shallbe thought to bring the people to Egypt again: to be partakers of Idolatry: t● offend the simple: to hazard their souls: to defy their consciences.  
The solicitors of these orders were bloody persecutors, whose purposes be to deface the Gospel.      

❧ The Examination.  

AS you pretend in your preface, that fear lest the Ministers of God's word should be brought into contempt, was the cause of the unorderly publishing of these your small reasons: So it is well known, that the great care which the chief governors of this Church of England taketh, to preserve true and faithful Ministers from despite and reproach, moved them to retain and set forth these orders, as whereby (their hope is) Gods diligent servants, accomplishing also other parties of their vocation, might recover again the ancient dignity of their forefathers, and that Gods holy word & Sacraments now (by the craft of Satan) something basely esteemed, might also have their due reverence and honour. Herein they have followed the steps of wise Princes and good Fathers, who thought it their service not only to establish sound doctrine in matters of faith: but also to redress and ordain rites for discipline and public quiet, as in the godly counsels appeareth, Nicoene, Calcidon, and others. But in your considerations how smally you have regarded your duty in this common wealth, on this manner to make the world wonder at your factions wilfulness, before your superiors (if you think herein you have any) read over your reasons, it is rather to be lamented, and prosecuted with tears, then to be blazed abroad in words, and uttered by pen. Surely it may be true here: Nos talem consuetudinem non habemus nec ecclesiae 
i. Cor xi  dei: We have no such custom, nor the Churches of god. Leaving then to the judgement of others, whether you run not headlong the ready way to make yourselves justly, and the ministery also evil spoken of, by not seeking the peace of the Country where you dwell, and by not obeying and following, but breaking and forsaking those variable 
High▪ xxix.  orders and manners, whereby worldly quietness at the least is gotten and maintained, which (as S. Augustine sayeth) is not the usage of the City of God, touching manners, laws, 
De civit. dei lib. 19 cap. 17  and ordinances, whereby the religion of the living God is not hurt: Leaving (I say) this, and your consideration to the judgement of others, it shall be sufficient at this time to weigh the grounds and reasons, which you use in refusing to wear apparel and garments, not now of the Pope's Church, but of Christ's Church in England.  
It shall not be unnecessary to advertise the Christian reader, that in the declaration there are much pains bestowed of these discoursours (where as very little needeth) to the intent peradventure, other to advance themselves in their knowledge of God's word, or to nip and taunt their fellows and betters as unlearned and fools. For where as few or none are ignorant, that all things should be done to edify, no offences should justly be given, and Christian liberty should always be defended, & such like: Yet in confirming of these undoubted truths many words are spent, when as little or nothing is said of that which in this cause and many others containeth the controversy, that is of the Minor or next proposition: As whether these orders do edify, do offend, or hurt Christian liberty?  
Wherefore think not much, if divers sentences of scripture tending to stablish one truth not denied at this time, be briefly collected and answered together. For those things ought and shallbe expended, which make any thing at all to the pith of the matter.  
The first discourse here, is of edifying or building the Church of Christ, which all faithful Ministers do acknowledge to be their bounden duty and service, according to the graces of God bestowed upon them, and never to hinder and pluck down a whit: whereof much more might be said then is here rehearsed, if it were needful to wade further in so worthy a matter.  
Herewithal in texts and expositions, you would not greatly have enlarged your book, if it had not been to make all gods workmen saving yourselves suspected to the world, as pluckers down and destroyers of Gods most holy Temple, builded upon the foundation of the Apostles and Prophets: 
Ephe. i●.  when as through the grace of God working in them by true and sound doctrine in this apparel and orders, many earnest labourers of the lords, do travail to bring his people to the full knowledge of christ, howsoever you have 
Ephe. ii●.  entangled and accumbered the consciences of your hearers.  
So then to the two first places, that be out of the second and fourth Chapter to the Ephesians, no more needeth to be spoken, but that all the careful builders in this Church of christ, which have other commanded or received these lawful orders, first (as they have before time) so do still take pains to amplify and beautify the spouse of Christ, with the precious jewels of spiritual wisdom: And secondly do utterly forsake vain, ungodly, and unprofitable inventions of man, which two things you seem to require by your note in a true preacher, and can not deny them (if you be not wilful) to be in very many using this apparel.  
Upon this universal sentence: That Christ's Ministers must build up and not pull down, you determine that Vicars, Curates, and parish Priests ought to admit no orders which may not manifestly appear unto them that they do edify: giving every man in his parish an absolute authority, much more than they had before the prophecy was fulfilled: Kings shallbe thy Nursefathers, and 
isaiah. x●●x.  Queens thy Nurses.  
Yet you fearing the inconveniences that must needs follow so an absurd an opinion, remember yourselves in the next lines and say: That if you might but conceive an hope, that the use of these things might help forward the Lords building, you would not refuse them. So one time, all orders not manifestly edifying, must be condemned, another time if you may hope that they will do well, you will admit them. This your changeable opinion well weighed, differeth not much from that strange saying of the Donatists, of whose number one Ticonius said: Quod 
Aug. Epi xlviii.  volumus sanctum est. What we will is holy.  
If you had been in S. Augustine's time, when the Church 
Epi. cxix.  was burdened with humane presumptions, so that the condition of the Jews was more tolerable (as he witnesseth) than the state of Christ's Church in those days: belike you would not have continued preaching and ministering as he and other did, because those burdens were not at the first dash clean taken from your shoulders. But he learned and 
abide.  taught other that: Multa tolleranda, ubi facultus non datur resecandi: Many things must be borne, when orderly means do not serve to cut them of. Yea, he tried by experience, that some times profitable altering of such things as were long accustomed, bread trouble in the Church by newness of change, as these his words testify. Ipsa quip 
Epi. cxviii.  mutatio consuetudinis etiam quae adiwat utilitate, novitate perturbat: For the very change of custom, as it may do good for the profit thereof, so it may make much trouble for the newness thereof. Thus this learned father would have men to expect in alteration, done by public authority, convenient time and season, in matters that might be tolerated without God's heavy displeasure.  
Here before you show what ruin and destruction of gods building these few orders lawfully enjoined do make: frankly you grant, all these things refused now of you, to be of their own nature indifferent, and that they may be used, or not used as occasion shall serve.  
It is hard to say whether this be the mind of all the 
Hebre. x.  shrinking & refusing Ministers of London, who are known herein not to be of one judgement: Yea it is affirmed of you a little after in your declaration, that they be monuments of Idolatry, and so to be utterly destroyed: that they be contrary to Scripture, and so also not to be received, though Princes command them.  
A man might ask of you what use that is which causeth these things now not to be indifferent? the use that hath been, or the use that they are now appointed unto? If the indifferency of these orders hang upon the use: then we must look whereunto they are ordained, and not wherein they were before abused.  
Now are you come to the chief point of the first argument, which is as you say, that Christ's Church is not edified by these garments: Which assertion you go about to persuade two ways. first, because the simple Christians are gre●ued, and are ready thereby to fall from Christ.  
These whom you term simple Christians, are those, who (as may well appear) persuade themselves to have deep knowledge in God's word, to have grown to so certain a perfection, that they can and will suddenly judge of all men, and of all doctrine, and they think themselves to be settled and quieted in greater matters than these. They see weightier things in the Church (if they see any thing at all) whereat they may be grieved, as other good men are, and yet must be contented, till God grant fit and orderly means to remove them, with charity to bear, lest the unity of Christ's Church should be rend upon every light offence, and horrible schism for trifles be brought in.  
But the simple indeed, who are yet to be fed with 
Hebr. v.  milk, who have not through custom their wits exercised, are sore grieved, and that justly, seeing you not receive indifferent and comely orders: Of which sort, thousands are driven back, by such kind of disobedience as yours is, whiles you wilfully withdraw yourselves from your duties and charge of God's beloved children and the dear flock of Christ: wherein if you have taught your Novices that these ordinances, & such other, are superfluous, idolatrous, and superstitious, when they are for decency and order sake by lawful authority thus left (upon which teaching their offence may arise): you ought now on god's behalf otherways to inform them. But if they be taught to take these things as God's word doth prescribe, than your wearing shall not be the wounding of their consciences, neither by God's grace shall you need to fear the heavy curse of God, whereof you writ.  
I pray God it be not (as at S. Augustine's time) that 
Epist. cxviii.  this troubling of the weak, come not by the contentious obstinacy of some brethren, as is before said.  
Secondly: You would have us think that the receiving of these orders doth not edify, because (as you imagine) the obstinate papist shallbe confirmed in his opinion. This thing is easier and oftener said of you, then proved as yet. For truly this may be a means rather to win the adversaries from their errors, when they see us without superstition or any necessity, turn those things to good uses, which they foully abused, and hear us condemn in open preaching, that which they set so much by. And upon this cause it seemeth, the Apostles used long after Christ's ascension the Ceremonies of Moses, and that in the Temple, to 
1. Cor. ix.  win to christ the obstinate Jews. The histories Ecclesiastical also have divers experiences, how much our ancient 
Note this place of Bed. eccl. lust. lib. 1. cap. 30. and expend his reasons.  fathers increased Christ's Church by such godly policy. Hence it was, that they plucked not down all the Jewyshe synagogues and Heathenyshe Temples, but turned them to the service of God: that they altered their feast days: that they changed their rites to Godly purposes. And that this might be done, it appeareth by S. Augustine to Publicola, saying: Cum vero ista vel in honorem veri dei convertuntur, hoc de illis fit, quod de ipsis hominibus, cum 
Epist. cliiii.  ex sacrilegis et impiis in veram religionem mutantur: When these things be converted unto the honour of the true God, it is of them as it is of the parties themselves, when they were before committing sacrilege and impiety, now they be converted into true religious persons. These fathers thought not themselves in such things under the commandment which God gave his people to practise in the land of Canaan, & therefore durst not with an heroical spirit destroy all that the Heathen had invented before: But did, Vindicare tanquam ab iniustis possessoribus in usum suum, 
De doctr. Christ. lib. 2. ca 40.  claim to their own right use (as it were) from the injust possessors, such like things as you talk of in this declaration. Neither did almighty God will his people to overthrow the Canaanites images and altars, lest those gentiles should be made more obstinate in their false religion 
Deut.  (as you allege the cause): but rather (as the text declareth) lest Gods servants should thereby fall unto their idolatry. For they were charged not to bring that heathenyshe people to God's true service: but to rote them clean out of the land which they had so wickedly polluted. Wherefore, you do wry this place from his natural sense.  
Upon this text you add a note in the margin: That all monuments of Idolatry must be destroyed, signifying what your auditors and readers should judge of these orders: which yet you yourselves sometimes acknowledge to be indifferent, and may be used when occasion shall serve. If these things required at your hands, be precisely under that commandment of God to his people entering the land of Canaan: then is all this controversy at an end. Prove that, and all is done.  
It would help you very much in this matter, to consider that there is great difference betwixt those things that were merely invented of the Heathen, to the worship of Idols, and to maintain idolatry: and those that have been abused of papists, specially these few things, being first institute for no such intent.  
From this argument of not edifying (wherein you 
2  would have us rather yield to your saying, then be persuaded by your reasons) you fall to speak against policy without the compass of God's word, under the which you would comprise these orders not impius & wicked. And for want of matter, thorough your spirit of irony, you must (as you do to the Prince, the Counsel, the Bishops, the learned men ● wise) give also to the advertisements their gird and nip: which (very prudently) thinketh it well, if Ministers receiving these orders, teach and protest, for what end and purpose they take and use the same, whereby others may learn, what difference there is now when these things are set forth for decency and order, and the time when such like were enforced as the service of God.  
What fault you find with this rule, you declare not. Peradventure you think those garments yet stained with Idolatry, and therefore not to be received by any protestation: wherein you are contrary to yourselves, to all learned men, and to the scriptures: Or else you think not this declaration sufficient in these things indifferent, that they be not urged of necessity, that they be only appointed for decency and order: whereunto you may add more circumstances (if you will) but they are contained under those two: which if the Minister both hold himself, and diligently declare to other, he may with discharge of conscience obey his Prince, knowing that comeliness and order, edify the Church of Chryst.  
Well, the advertisements must be defaced with the infamous title of the invention of man, and such like. And upon what reason shall this be done? Forsooth it is like the wisdom of them, that would have images (you say) in Churches, to exercise their strength in refraining from the worship of them, which thing is against the wisdom of God. Deut. 7.  
You should have done the duties of discrete preachers, if you had uttered this your unlikely likelihood, to them that stand in so fond defence of images, whereof, what the doctrine of this Realm is, it is publicly declared. And as for these orders, all obedient men well understand, that they are not given to try any man's perfection: Neither do they pass the wisdom of God, which in the Scriptures willeth all things to be done decently and orderly, which granteth 
i Cor. xiiii. i Pet. two. Math. xvi. Acts. xv.  the godly magistrate authority of making ecclesiastical laws, which hath given also power to the Church, which promiseth his spirit to Synods, yea for ordaining rites and manners.  
But to beat down this policy of man's brain, you say (very little, nay nothing at all to the purpose) that in things neither commanded, nor forbidden, we must not follow our own fantasies, lest we hear: In vain do they 
Math. xv.  worship me, teaching doctrines the precepts of men.  
These precepts of men, wherewith the Prophet and the Apostle say, God is not worshipped, were such (as chrysostom 
Hom. ●● in Ma●h.  writeth) which the seniors had made new other ways than Moses commanded, and preferred them in God's service before the law of the Lord, and added them to God's word (as judging it otherways unperfect) for the salvation of God's people. On this manner no man at this time urgeth these orders.  
That wholesome laws of godly magistrates, which serving 
Contra Ci●●▪ gran. lib. iii▪ ca li. Ser. 24. de ver. Apost▪ Epi. 48.  God (as S. Augustine affirmeth) they make not only for human society, but also for God's religion, which furthermore he truly termeth: Cleansing instruments of the Lords barren flower, profitable terrors, commodious admonitions, healthsom bounds, medicine right physical: That these (I say) are not to be thought the precepts of man, it needeth not to call together here all the ancient fellowship of fathers. Doctor Bucer upon this place may teach you the same, who most godly pronounceth thus: Quicquid homo statuerit, quod quomodocunque ad usum proximorum faciat. etc. Whatsoever man shall decree, which by any means may make to the use of his neighbours, for that the same is derived from the rule of charity, as be laws civil, domestical statutes, ceremonies and rites which Christian men use, thereby to teach or hear God's word more commodiously, or to pray, and about the lords Supper and Baptism, yea, & whatsoever shallbe a furtherance to pass our life here more profitably and decently: That thing ought not to be esteemed as a tradition or precept of man, though by men it be commanded, but as the tradition or precept of god. Thus far Doctor Bucer. With whom Master calvin very well agreeth, saying: ‡ 
Instit. li. 4. ca 10. par. 30.  That which is part of decency commended unto us by the Apostle, though it be prescribed by man, is God's tradition, and not man's, as kneeling at solemn prayers and such like. So than if you would have rested upon the censures of these godly learned men, you should not have needed thus unwisely to have skoffed at this wisdom of man, containing herself within the limits of the wisdom of God, as is before proved, and might be fully justified by infinite places of German writers, and by their letters of late sent into the Realm to divers godly, but for prolixity.  
The third main reason you use, is: That none of Christ's 
3  litleones must be offended: Which thing according to your usage, you augment with sundry texts of Scripture, as if all the men of understanding in this Realm were yet asleep, and neither saw nor hard the voice of their master Christ, and his holy Apostle: But you pass over with silence, that which you should have substantially waded through. Vz: That these orders now taken, do justly offend the weak lambs of Christ's fold. Wherefore to answer to the general proposition, it is not expedient, seeing it is holden as most true of all men.  
But concerning the offending of the weak, briefly: In indifferent things, if law, for common tranquillity have prescribed no order what ought to be done, a Christian man ought to have a great regard of his neighbours conscience, 
Rom. xiiii.  according to S. Paul's doctrine. But if law foreseeing harms and providing quietness, have taken lawful order therein, offence is taken, and not given, when the subject doth his duty in obedience, so severely enjoined him by God's word.  
notwithstanding (you say) that a wise shipper in sailing, will not come nigh rocks and flats if he may, but take sea room enough. In deed the wise shipmen of our Church have spied the rocks of false doctrine, superstition, and error, whereupon many have been cast away, and to avoid them have taken room enough in the scriptures of God. For outward apparel of themselves, are not such rocks and flats (as you do fantasy): neither ever hard you any of Christ's servants to be in danger of perishing justly by them, as they be now appointed. Yea, you may behold many a godly passenger under these orders, sailing with a strait course toward that heavenly Haven, whereunto he trusteth safely to arrive. All these men in this ship of Christ, taking example by the politic governor S. Paul, cry out aloud and say: Non omnia papistica edificant: All popery doth not edify, and are marvelous circumspect and careful, lest any of Christ's dear flock should be offended.  
As for the place alleged by you, where S. Paul forbiddeth 
two. Cor. ●●.  Communion with the gentiles in their idolatrical worshipping: if you had applied it, you should have perceived no sequel thereof. For (thanks be to God) we dwell not among the babylonians and Chaldees, we have in our Church no public worshipping of Idols, no Heathenish or idolatrical sacrifice, as were in some place of the city of Corinth, whose society & contagion we ought to avoid. And if there be in a Church where Christ's Gospel is purely preached and his sacraments rightly ministered, some evil among the good, as in one net divers sorts of fishes, in one field wheat and tars, in one barn corn and chaff: yet the good are not said to communicate or be defiled of the bad, as long as they consent not to their wickedness, but depart from among them, not by corporal separation, but 
Con. done. post collatt. cap. 5. etc.  by dissimilitude of life and diversity of manners, though they both use the same temple, the same table, the same sacraments, as S. Augustine setteth out at large. It is one thing to flee from communicating with open professed idolatry, their profanes rites and devilish orders, though in heart we worship God: and another, rightly to use rites and fashions abused, all the abuses being clearly condemned. Of the one we have an express commandment in Scripture: the other our ancient fathers have practised before you, and Gods holy word hath not forbidden it.  
The fourth foundation or ground that you lay is: That you must needs cast away and forsake all those things as have been brought into the Church beside or contrary to the Scripture. This plat you enlarge with a dozen several sentences, all which pains you might well have saved, if you had not minded to have been biting and snapping by the way at your superiors.  
This truth all faithful Christians confirm with you: That concerning faith and doctrine, concerning remission of sins, and eternal salvation, nothing ought to be taught or received, which is contrary or not grounded in the Canonical Scriptures. For holy writ given by the inspiration of God, is not only a light to our feet, as David saith: but 
Psal. cxix.  also so profitable, that thereby the man of God may be absolute, being made perfect unto all good works, as Saint Paul testifieth. 
two. Tim. iii.   
And though this be most true, touching the substance of Christian religion: yet the manner and order of setting of it forth, is not particularly expressed, but generally left to the disposition of Christ's Church from time to time, according to those words of Saint Paul: * Let all 
i Cor. xiiii.  things be done comely and orderly. Wherein whatsoever shallbe lawfully done to those purposes, is not to be judged besides the Scriptures. As for example. Fasting is commanded in God's word: But what days we should 
Aug. Ep. 86  fast, or what days we should not, being not there determined, if the Christian Church decree, it is not besides the Scripture. The ministering of Baptism, & the lords supper is commanded in God's word: But what days, what times, what places, in what company, with what prayers before and after, if the Christian Church decree, it is not besides the Scriptures. And according to this Saint Augustine writeth, touching the receiving of the Sacrament of the body & blood of Christ fasting in the morning: salvator ideo non praecepit quo deinceps ordine sumeretur, ut Apostolis 
Epist. n8.  per quos Ecclesias dispositurus erat, seruaret hunc locum: Our Saviour therefore hath not commanded in what order (the Sacrament) should be afterward received, because he might reserve this place to his Apostles, by whom he would order the Churches. Thus also the preaching of the Gospel is commanded in God's word: but how to do this office in Pulpit or otherways, in morning or after noon, and so forth, if the Christian Church decree, it is not besides the Scripture. The like may be said concerning laws politic of Princes, affairs and traffic betwixt man & man, whose grounds and rules are in God's word: and yet the particular circumstances in practising them being divers in sundry Countries, according to the judgement of magistrates, are not besides Scriptures, when all those diversities have God's word for their general rule and end.  
And blessed be God, our times are here such, that no 
Deut. 〈…〉.  man in our Churches presumeth to add to God's word, as acknowledging the perfectness thereof to our salvation: And that our governors in the fear of God, eschew saul's 
i Ro. xv.  disobedience: and by righteous clemency flee the tyranny of Reboam: and through the direction of God's spirit, walk zealously in the paths of godly Ezechias, in all those things which they find written in the book of God's law, to appertain to his true service and worship, not so much weyhing the displeasures of worldly potentates, as the curses that the most mighty God poureth upon all such as truly and sincerely regard not his religion and glory.  
And blessed be the name of the Lord for ever, that hath stirred up such Bishops and preachers among us, which neither have nor do flatter Princes, to set up their pleasures above the will and commandment of God, though some surmise the contrary: As Audiam, certain sectaries laid to the Father's charge of Nicaene counsel, that they took an 
Epiph. li 3. To. pri.  order in the troublesome dissension for keeping Easter day, to please and flatter Constantine the Emperor, whereas they did it upon iust consideration, and to avoid scisine.  
Surely the examples which you bring in, of wicked Kings and false Prophets, might have well at this time, in this cause been pretermitted, as which concern matters expressly forbidden or commanded by God, but that you would intimate to some not well stayed, that the Prince in these things suffereth them contrary to God's word and her lawful authority: which (thanks be to our heavenly father for his abundant blessings most richly powered upon her) is altogether otherways, or that all preachers and subjects obeying so orderly demands, are but false Prophets and flatterers. This is very sore judgement, to condemn all your brethren for manpleasers, that obey their supreme governor under god in matters indifferent: of whom (as you know) a great number, when flattery was much more gainful, refused to do it, with no small danger.  
And if you mark your note well: Flattery hath not been 
Epi. general  always the sure mark of false teachers. For you shall read S. Jude foretell of some that should despise them that were in authority: You shall read of the Donatists, Rogatians, Circumcellions, and Papists, that are rather disobedient to 
Aug. Epi. 48.  just and good laws of Princes, for that (as they say) they see not in the writings of the Evangelists and Apostles any such example.  
Now for the manner and condition of true Prophets, 
Ezec. xiii.  which (you assure us) is, to avouch always: Haec dicit dominus, Thus sayeth the Lord: It is marvel you remembered not, in what things that was then necessary, and wherein it is required now. Truly you are not so unskilful, but that you know sundry several things to be left to their judgement, who may for the more handsome feeding of Christ's sheep, and not for their own purse, belly, or kitchen, 
i Cor. xi.  say with S. Paul: * Other things when I come, I will set in an order. All rites and fashions which every nation believing may stablish and use, are not distinctly rehearsed in Scripture, that the minister may say of every one of them: Thus sayeth the Lord. It is sufficient in such things, if they truly serve to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, seemly order, to retain the which, the Church hath power to abrogate old, and make new laws. Wherein (sayeth Doctor Peter Martyr) these conditions must be observed: ‡ 
In epi. ●●. ● et. cap. ●.  first that they be not contrary to God's word: Then, that iustifitation and remission of sins be not sought for in them: Thirdly, that the multitude overwhelm not the Church: Fourthly, that they be not decreed as necessary and not to be changed: Last of all, that they be not so urged, as if he sinned dampnablye that sometime omitteth them without offence or contempt. Such laws then albeit they be not in plain terms and words mentioned in the scripture, yet having these properties, they are not to be rejected, as if they were by no manner of means in the word of God.  
It is a pitiful case to see how you trouble yourselves in comparing christ preaching the will of his father, and the Pharisees teaching their own traditions: as if any man enforceth now man's law, as part of God's divine service: or as if these orders upon necessity of salvation must be received, and God's blessed word froden under foot. Yet S. 
Ad cass●●.  Augustine is this bold, touching the observation of profitatable rites in Christ's Church, that he thinketh the contemptuous breaker of Ecclesiastical orders, to be corrected as transgressors of God's laws.  
The Apostles (you say) preached not the dreams of their 
Act. x.  own heads: and yet for all that, they made orders for the Church, which continued their times and season, whereof 
i Cor. xi. xiiii.  we read not their particular commission. True it is (as you report) that S. Paul willed not men to follow his devices, neither preached he himself at any tyme. What then? Did he not appoint temporal rites in the Church, which he had not Verbatim expressly at his master's hands, 
Eph. lib. 3. To. pri.  and which now cease and are not in use? The like is said of such doings of the other Apostles, whose constitutions were altered after their death.  
You conclude thus: Because these things have no commandment nor ground in God's word, therefore you refuse them.  
first special commandment needeth not in this part of Ecclesiastical discipline. Then edification, order, decency, authority of supreme magistrates have ground sufficient in the new Testament and old. Last of all, you should have proved that they had no ground in Scriptures: But that thing you never once touched, but ran a roving upon the Mayor, to blear the simple Christians eyes, as if you had said much of the matter, when you never came toward it.  
Passing from this fourth reason, you frame an objection unto yourselves, as it liketh yourselves, and answer unto it as you list. Your objection is: That the Prince commanding a thing indifferent (and profitable for the state of the Church may be added) must be obeyed. Whereupon (you say) it must follow, you disobeying therein, must both yourselves offend, and be a stumbling block for others.  
In answer hereunto, how slenderly you excuse yourselves and avoid blame, how dangerously you pass over other matters, it had not been greatly amiss to have quietly left, but that this place as well as others, would have something spoken of it.  
The authority (you affirm) of a Prince in these things indifferent, is to command their good use, and forbid the contrary. Upon which your resolution, a man may reason with you thus. The good use of indifferent things, is god's commandment, which a Prince must execute: But this may be a good use of these orders now taken, as the contrary is not proved by you, & so consequently the magistrate may call upon the execution of the same. Touching the Minor, this much we have of your grant, that a time may be, when these things in Christ's Church may have their good use: But whether that time be now or nay, there are preiudices against you of the like time heretofore, of the whole parliament, of the Clergy, of the most part of protestants, & papists.  
As for that power which (you expound) God hath given to Princes, whether it contain all their authority and jurisdiction, as you rehearse it, it shall not be narrowly scanned at this tyme. Neither (thanks be given to God) doth the Prince of pleasure, but for further commodity of her subjects, require this subjection of yours, which how lawfully you withdraw, God knoweth and will judge. verily this 
1. Cor. iiii.  your declaration in that day, will not be your defence, when the Lord shall lighten things that are hid in darkness, and make the counsel of the hearts manifest. Also we all nkowe, or aught to know, in what cases we should put in use that saying of S. Peter: * We aught more to obey God then man. And therefore we stick not in these things to show grateful hearts, as of those men, who acknowledge themselves by the means of such a Prince, delivered out of those miserable cases. We are afraid to strive contentiously about the variety of king salomon's wives garment (things outward) lest we should hurt her inward 
Ad cass  beauty: as S. Augustine thinketh to become servants of the Church, a Queen so peerless.  
The bonds and limits which you appoint for true obedience of subjects to their princes, are very narrow & dangerous. For oftentimes the Subject ought to obey in things not forbidden by God, and commanded by law, though he do not plainly perceive either for what good end they are required, or to what end they will come: as daily experience in common wealths do show. But (belike) you will have every man to understand as much as the Prince and council knoweth and intendeth: or else you will set the subject at his choice.  
Moreover, here is perilous authority granted to every subject, to determine upon the Prince's laws, proclamations and ordinances, that when they shall see them (many times otherways then they are in deed) unprofitable, then shall they, nay they must not do and accompyshe the same. If you restrain this to matters Ecclesiastical, you help yourselves never a whyt: For every Minister there hath not full power to make and abrogate Ecclesiastical laws, nor yet knowledge well to judge of them.  
This is therefore scarce to give example of true obedience to God and man. For in not obeying man in such things indifferent, whose use you can not show now to be wicked, you obey not God, whose minister man is. But I omit here longer to recite your writing in this point, for good considerations: Which I think, yourself better advised hereafter, will expend.  
The fifth and last reason general, that moveth you utterly to refuse the receiving of apparel yet continued and declared, is the consideration of Christian liberty, which thereby (you think) should be manifestly infringed, and so forth. And here you triumph in your texts: how Christ hath delivered us from the bondages of ceremonies and law.  
As touching Christian liberty, the faithful man must know, that it is altogether spiritual, and pertaineth only to the conscience, which must be pacified concerning the law of God, and next well stayed in things indifferent. This liberty consisteth herein, not to be holden & tied with any religion in external things: but that it may be lawful before God to use them or omit them, as occasion shall serve. This persuasion a godly man must always retain & keep safe in his mind: but when he cometh to the use & action of them, then must he moderate and qualify his liberty, according to charity toward his neighbour, and obedience to his Prince. So though by this knowledge his mind and conscience is always free: yet his doing is as it were tied or limited by law or love. Hereupon a well learned man 
Calu.  saith: ‡ It is sufficient in Christian liberty to understand, that before God it is no matter, what meats, or what clothes thou use, though in thy whole life thou never eat flesh, and though always after thou use in apparel one colour, 
P. Mar.  and fashion. So hath another: Quo ad sensum et doctrinam, semper profitendun, adiaphora esse libera, non quo ad usurpationem: A Christian man must always profess, that indifferent things, as much as appertaineth to understanding and doctrine, are free, and not touching their use. Now then forasmuch as these garments are among things indifferent, we may easily know how they are free as pertaining to our conscience, and yet notwithstanding we may be obedient to laws without impairing of Christian liberty. But to the weighing of your reasons.  
first, the Lord God be praised, the religion of christ standeth in no such danger as you bear men in hand it doth, by putting men in mind to try those constitutions, that the wise men of the whole Realm have well hoped, will serve to some good purpose in this congregation of Chryst.  
Then, no witty or Godly man can justly judge our religion to be but princes pleasures, if Princes through great deliberation make laws for the Church, & call upon the practise of the same. You are not ignorant what this smelleth of, that is, either of Donatistrie or Papistry: which sects think always the true catholics to give to much to Princes and Magistrates, when as by God's word they acknowledge them to be supreme governors, not only to see laws, framed by the Clergy, put in use: but to disannul the naughty, and to decree good and godly.  
thirdly, he hath travailed but simply in Scripture, who reasoneth from the abolishing of Moses' ceremonies, to the plucking of all good orders out of the Church. For though christ, being the body of all those shadows, hath fulfilled them, so that we need not to fear the curse pronounced upon all them that do not abide in all things that were written in the law: yet we are not forbidden to use some one of them if it might edify the Church of Chryst. And if they be by all ways forbidden: yet no learned man will gather that no decent fashions are needful in the Church.  
Last of all, who seeth not that these few orders, now to be observed, are not enjoined as figures or shadows of any thing to come: but as some means (if it might be for a time) to set forward the building of God.  
The end of these grounds is this: That you fearing these garments should be thought necessary, you utterly refuse to admit them. This opinion of necessity (which you fantasy) neither was annexed to these at the beginning, neither any wise or learned man in this Church maintaineth it, neither is it now by any means confirmed: but plainly the contrary is protested, taught, and done.  
How unnecessary soever you would make men believe 
Of outward apparel.  that uniformity in outward apparel among Ecclesiastical ministers were, as by the which you would prove they can not be known: yet you can not be ignorant, but that such things were under Ecclesiastical discipline: Whereof (even touching apparel and ornaments) Cyprian following his master Tertullian saith, after great commendation thereof: Hanc sectari salubre est, et aversari ac negligere laethale. To follow this discipline, it is a healthsome thing: but to turn from it and neglect it, is as dangerous as death. In this time Tertullian sharply reprehended a 
Tert. de vir. vela.  Bishop that suffered a widow to sit without a veil in the Church among other widows. Eusalius also a Bishop did cast Eustathius a Priest out of the Church, because he used an apparel: Qui sacerdotem non deceret, which was 
Niceph. li. 9 cap. 45. To. pr. con. Syn. Gang.  not comely for a Priest to wear: The which Eustathius afterward was condemned of the council in Gangra, for doing many things otherways then the order of the Church was, and for altering his apparel. I leave here to rehearse the seventh general council, with the decrees of sundry good bishops, that have taken order for their Clergies apparel, because this thing only is intended at this time, to show how little the examples brought by you, conclude that thing which you would.  
Saul (you say) did ask Samuel where was the Seers house, when as Samuel himself was the Seer or Prophet. 
i Reg. ix.  As if Samuel might not have on him the Apparel of a Levite, though Saul thereby did not know him to be a Prophet. If God stirred up a Prophet among the Levites, as Samuel was: we read not therefore that he altered his apparel. This seemeth rather against you thus: That Samuel though a singular Levite, yet in the number of them that went alike, was not known to have that gift he had.  
Touching Elias, whom Ochozias servants meeting 
〈…〉  knew not to be Elias the prophet: It maketh nothing against this, but that the Levites might have and use a distinct apparel: Yea it appeareth rather that Ochozias the king did know him, hearing the description of his apparel by his servants. And what a kind of reasoning is this: Strange servingmen did not know Elias to be Elias when they met him: Ergo he was not appareled as other Ministers: Dr Ergo his apparel helped not to make him known? Garments make not the person known by name, but his common function, not his particular and special gift.  
What need you to bring in S. John Baptist, who as 
Math ●●  he was singularly called to prepare the way of the Lord, so had he his meat, diet, and garments singular? This is wonderful shift, to seek out extraordinary persons, & leave the ordinary state of God's ministers: to search what was done in troublesome times of the Church, and leave the peaceable government of the same: to allege what a prophet being persecuted did wear, and so necessarily infer what we may do in quietness and peace. But from S. John Baptist doings, one might, as your common kind of reasoning is, reason against that you defend thus. Saint John willing the pharisees to repent, never mentioned the casting away of their superstitious apparel, Ergo abused apparel may be retained still.  
But Peter's example (you suppose) helpeth your matter 
Math. xx●●  much, who was known in the high priests hall by his tongue, and not by his coat. Neither did Peter preach after the ringing of a bell: neither said any service appointed: neither made sermon in Church or pulpit: and yet for all that, you and godly men will thus do. truly there was then no law of any godly Magistrate to induce Peter thereunto. If it had been so weighty a point of religion to differ from false Christians in outward apparel (to the which end all your force is bend) it is marvelous that we have no such example in the apostolic Church.  
Here next are brought in of you two women, living solitaryly in a kind of banishment, to confirm what the 
Hie. Epi.  public state of the Clergy either might or did wear. Jerome (you say) did council Eustochium a virgin to wear apparel, Nulla diversitate notabilis, notable by no diversity. Might not this virgin notwithstanding wear the attire proper for virgins, though she did not differ notably from all other virgins? If this Eustochium were a maid that 
Tert. de vel virg. Amb. de virg.  publicly in the presence of the Church took upon her to keep her virginity (as divers than were persuaded to do) then had she the veil: But if she for to avoid the continual troubles of those times, minded to live sole, and in a solitary place, she might wear as best liked her herself.  
The like may be answered of Marcelia and those worthy queers of monks singing in their own language at Jerusalem in those wretched days: of whom there was 
Aug. Epist. 76.  none a minister in the Church of Christ, as far as can be gathered. For monks in those days were none of the Clergy: And yet in some places Collegiate monks had 
Can. 4. li. 2. To. pri. Haer. ●3.  their habit, as appeareth in the council of Chaldedon, and in Epiphanius.  
Now followeth somewhat that seemeth to touch the Clergy, that is: That the Clergy of Ravenna (as you report) writ to Carolus calvus, that they should not differ from the people in apparel, but doctrine. etc.  
first (if you will) let these words be referred to the first author thereof, that is, to Celestinus Bishop of Rome, as you partly grant, and then consider how they further your purpose.  
Celestinus, about the year of our Lord. 430. writ to to the Bishops of France, against certain that brought in upon superstition, Novitatem vestium contra morem Ecclesiasticum, New kind of apparel, contrary to the Ecclesiastical manner, following the outward letter of the Scripture, that is, they would be: Amicti pallio, et lumbos praecincti: Covered with a cloak, and girt about their loins. Which things because you spied there, you left 
To. 〈…〉 C●●. 2.  out these words betwixt your two sentences alleged: Nam si studere incipiamus novitati, traditum nobis a patribus ordinem calcabimus, ut locum superuacuis superstitionibus faciamus: For if we begin to study upon novelty, we shall tread under foot the order delivered unto us from our fathers, and so make room for superfluous superstitions. Now if you will set together all these circumstances, you shall perceive all to make against you.  
first, Celestinus meaning is of them that would serve God rather in garments then with purity of heart. Then he speaketh against those that coming out of the laity, will use still lay apparel. Last of all, against those that seek innovations in such matters, contrary to long prescribed usage and order. Read his words in his Epistle, and you shall not deny this.  
If it please you to urge the words, that we are to be discerned from the people not by apparel, but by doctrine, you will remember that here is such a comparison as this: Non misit me Christus baptizare, sed Euangelizare: Christ hath 
1. Cor. i.  not sent me to baptize, but to preach the Gospel: and yet Paul baptized. So they might be separate from the people by apparel: but chiefly it would be done by doctrine and purity of life.  
Why you fled to father these words upon Celestinus, but rather to have them appear to be the Clergies of Ravenna, which was. 400. years after Celestinus was dead: some may think that you feared to put men in mind, that order in outward apparel was so ancient: or that you would have no help at the Pope's hand: or that you well know that the place made altogether against you.  
After this you bring in a patch of Gratian'S decrees. 
Caus. 21. q. 4.  Caus. 21. quest. 4. that godly men in old time went in base and vile apparel. This is a Non sequitur. But see what small help you have at Gratian'S hands.  
first, all that tract is against the gorgeous, costly, & light apparel of the Clergy, which all godly men detest in all kind of apparel.  
Then, the place you recite, is referred to the prophets times, and thereabout, as appeareth in basil.  
Thirdly, there is this decree of the. 7. counc. Nullus eorum 
C●n. 27.  qui. etc. Let none of them that are numbered among the Clergy have any unseemly apparel, whether he live in the city, or walk on his journey: But let him use the stoles or side garments which are granted to Clerks. You may read there also the decrees of Zacharias and Leo, very ancient bishops of Rome, that none of the Clergy should wear the apparel of lay men.  
Last of all, how far Basilius Magnus was from your mind in this matter, though you allege his name here, it appeareth in many places of his works, but specially in the answer to the. 22. Interrogatory of the longer rules, 
Basil. To. 2.  where after discourse, he hath these words: Ex quo quidem illud continget▪ etc. Whereupon this shall come to pass, that we shall have a common fashion among us all in our apparel, and that thereby the Christian may have a singular and peculiar lesson. Yea a little after he saith, that it shallbe to them, Veluti pedagogi disciplina, as the discipline of a scoolmaster, to withdraw men from some of their wicked deeds.  
Thus then, neither Samuel, nor Elias, neither john, nor Peter, neither Jerome, Celestine, nor Basil, make any whit at all against uniformity of outward apparel in Ecclesiastical persons, howsoever you do abuse their authorities: but rather stablish and confirm the same.  
Before answer be made to the four things that move 
Of ministering apparel.  you against the ministering apparel, the reader may be admonished to behold what rehearsal you make of superfluous apparel, and other superstitious things, which ought not at this time to be in any question, for that upon just grounds, god by his magistrate hath delivered us from them.  
first of all than you judge, that because these two things that remain, come from the Jews & gentiles (which yet you do not fully prove) they ought utterly to be refused. 
De vn●● bapt. 〈…〉. cap 9   
And yet for all that S. Augustine's saying is in these things true: Regula verissima et inviolabilis veritatis ostendit. etc. The most true and inviolable rule of truth, doth show, that in all men (meaning of heretics) that thing is to be improved and amended, which is false and vicious, that is to be acknowledged & received, which is true and right.  
But let us weigh this reason further, that would persuade us to use nothing, that was invented by wicked and unbelieving authors. You yourselves say out of Polidor (we know) that God took from the Egyptians linen vestures, abused of them, and appointed the same for his own service: and we understand, that the Church of christ before the tyranny of the Bishop of Rome, did chose certain rites and orders from the Jews, whereupon it may be truly thought, that it is no great matter from whom that thing first cometh, that serveth to godly use. Moses' appointed tents, though Hercules had his tithes. Christ appointed his memorial to be kept in bread & wine, though bread was offered 
Ter. de p●● adver. Her Ter. de Idol  before to Mithra. Who brought in marriages to be celebrated in Churches? a Bishop of Rome. Who used the ring first in wedding? the Heathen. Whence are tithes taken up till this day? from the Jews. Whence were seniors in the primitive Church and yet still? from the Jews. Easter 
Aug. epi. 113  day and Whitsuntide, general counsels took from the Jews. Besides Sundays, our fathers feared not to decree 
Hie. in Gal. cap. 4. Eus. li. 5. ca 18. eccl. hist. 1. Cor. xi.  certain Holidays, though the gentiles had their solemnities. times of fastings are appointed, though Martian the Heretic made laws thereof. But what need long searching in this matter, when Saint Paul institute a feast in Christian Churches about the Communion time, though the Gentiles there away had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common banquets in their idol's temples. And the Gown that you yourselves would so gladly minister in, seemeth to come either from Turks or Papists. It is like the age was never before this, that men made themselves scrupulous, whence that thing was taken, which might serve in common wealth or Church, to some profitable end.  
Well, be it as Polidore, Glossa ord. and Jerome saith, that the Egyptians used linen clothes: yet Jerome findeth no fault with all the Clergy of his time, who all used such white apparel, as appeareth in the confutation of the Pelagians, who laid to his charge, and other, their apparel & ornaments, as contrary to God. Quae sunt rogo inimicitiae 
Lib. pri. adver. pelag  contra deum, si tunicam habuero mundiorem: Si episcopus, presbyter, et diaconus, et reliquus ordo ecclesiasticus in administratione sacrificiorum candida vest processerint, etc. What enmity (I pray you) is this against God: if I have a more clean coat: if the Bishop, Priest, and Deacon, and the rest of the Ecclesiastical order, at the administration of sacrifice, go in white apparel? It appeareth Saint Jerome chargeth them as Pelagians, who speak against white garments in the Church. Neither were these vestures in price only in the occidental Church: but also in the oriental Church, as chrysostom showeth plainly in a 
Hom. 60.  Sermon to the people of Antioch, willing the Priests to take diligent care to whom they did minister the Sacrament of Christ's body and blood, saying: Hoc vestra dignitas est. etc. This is your worship, this is your safety, this is your crown: and not because ye go round about in the 
An. do. 400.  Church, in a white and a shining garment. So then in those father's days, men did not cavil against their white vestures in the Church, because they were fetched from the Heathens or Jews.  
Here one thing must not be omitted that S. Jerome in 
Ezec. xliiii.  the same place where he speaketh of the Egyptians linen clothes, hath also these words: Porro religio divina alterum habitum habet in ministerio, alterum in usu vitaque communit The religion of god hath one habit in the ministration, and another in common use and life.  
As for Platinas Albe, it is not here to be spoken of: neither do men take for laws, whatsoever Durandus writeth, though yet out of his words no such necessity need to be gathered, as you would have to follow.  
Besides this, it is not thought reason sufficient, to detest the Surplice or other apparel, because they may serve also for some signification. For the apparel of Christian men would be such, as it might speak, or as it were preach some part of godliness to themselves and others. So it seemeth S. Peter would have women to order their attire. 
i Pet. iii.  So Tertullian saith: Ipse habitus sonat: The habit 
De pallio. De cultu foem.  itself giveth a lesson. So in another place: Cur mores meos habitus non pronuntiat? Why doth not the apparel show forth my manners? So S. Jerome sayeth: Tanta debet esse. etc. Such knowledge & learning should be in the Priest 
Ad fab.  of God, that his going, moving, and all things, should by some signification, speak. He ought to conceive the truth in his mind, and to sound out the same in his habit and apparel, that whatsoever he doth, whatsoever he speaketh, it might be doctrine to the people. To this purpose hath Clemens 
Lib. 2. pa●● cap. 10. mart julit.  Alexand. and basil spoken: but it shall not be needful now to rehearse their testimonies, when as by these we may perceive that vestures may have their good significations: and yet are we not bound to believe every fond meaning, as such idle brained Durandes do bring or collect.  
Wherefore if you would have weighed, what god, Christ, S. Paul, and many godly men have done in things invented by paynim and misbelievers: you would not for the first authors refuse a commodity, but use to God's glory that, which others abused to his dishonour, saying to them as Tertullian said to Pallium, a vesture of idolaters: Gaude pallium, quia melior de philosophia dignata est, ex quo Christianum vestire caepisti: Rejoice O Pallium, that a better 
De pallio.  kind of philosophy hath vouchsafed to receive thee, since thou hast begun to cloth a Christian.  
The next let that stoppeth you from wearing these garments, 
2  is, that they have been abused to Sorcery, Conjuring, and Idolatry: and yet when a man hath perused that which you have uttered in many words, there is no more said against any apparel now remaining, then that the Surplice served to make holy-water, without the which (you say) no circle could be kept. These be but silly sleights to dazzle the eyes of the weak, on this manner, to make so huge a cry in so small a matter.  
If a papist had you in handling (whose wickedness is shameful, and religion most unpure) he would bid you look over your book better, when you say holy-water cannot be made without a Surplice. Well, admit the Surplice was used not only to make holy-water, but also some time to conjuring: must it therefore never serve to good use again? Shall we make this law upon your head, that such things as have once served to wicked purposes, can never be set up in good place again? What and if men conjure in their usual apparel? What if men conjure with the robes, sceptre, and crown of Princes? What if men conjure in the name of the Lord, or other Prince's names? Shall we of necessity throw away all these things, as polluted with service of the devil? Howsoever you would make a purgation of these things, surely wise men both hath and can turn that to serve the glory of God, which once served to bad uses.  
It is a notable saying of S. Augustine, touching the manner of the City of God in the apparel and diet of them that are made citizens thereof, that it changeth nothing: 
De civi▪ dei. ●● 9▪ ca 19  Si non est contra divina praecepta: if it be not contrary to God's commandments: unde ipsos quoque philosophos, quando Christiani fiunt, non habitum vel consuetudinem victus, quae nihil impedit religionem, sed falsa dogmata mutare compellit: Whereupon it compelleth not the Philosophers when they are made Christians, to change their apparel and diet, which hinder not religion: but their false opinions. This was the practice of the Church of God, which now (belike) you would turn upside down: and yet a hallowed and christened bell you can well bear to ring to a Sermon: you can be content Dirige money be converted to preachings: solemasse priests be made good preachers: you would not be displeased if Monasteries to be plucked down, were converted to good uses. If you look on your Churches and Pulpyttes, you shall find that they were horribly abused. Be not therefore herein to rash, in utterly condemning those things, which wicked men framed for a time to their fantasy.  
But sorcerers and conjurers (you say) for their instruments must needs have help of these things. You make men marvel how they conjured before christ came: 
i Re. xxv●●  whence the woman that raised up Samuel had her instruments consecrate: how Simon Magus in the Apostles 
Act. viii.  times wrought all his wonders: and what Priest made holy-water for the son of Sceva the jew: and how now 
Act. nineteen.  among the paynim and Turks men are able to work their feats, though none be there in surplice to help forward their work. You shall find it therefore otherwise than you say, that conjuring and sorcery will continue but to well without these garments.  
There is a third thing that stirreth you to refuse this 
3  apparel: and that is, the opinion which men had and have still (as you do think with yourselves) of these garments.  
Whether the blind papist, the weak papist, and simple Ghospeller (as you term them) have these opinions now advouched, it is rather phanta●●ed of some, than believed of the best part. Peradventure you show what you have taught them to suppose of these matters, and therefore trusting that they have learned their lesson, you conclude thus of every one of their minds. And if it were so, that they had such estimation of these garments, you hard out of S. Augustine the manner of Christ's Church to be, to reform their false opinion by wholesome and sound doctrine. For there is no manner of order that men can take, wherein some may not have a fond opinion: As the Pharisees had 
D. Bucer.  in washing their hands, in their apparel, and yet the things are not taken away by the Gospel: As also now some have in fasting days, the Sundays, fish days, alms gathered for the poor, in Sermons at burials, and such others: and yet it is not thought expedient, that such things out of hand should be altered.  
Concerning Doctor Bucers' judgement in this matter 
M●rk. seven.  of garments, you first allege a saying of his: but when, to whom, where, and of what particular apparel, you declare not. In deed this good father, in the beginning of his letter to Bishop Hooper hath, that he would have been at some great cost, so that this controversy either had never been moved, or very speedily repressed and extinct. And in few lines after, he wisheth to bear some hard penance in his body, so that they were orderly put away (not by private authority) in respect of the abuse: of the abuse (I say) which he saw had so great strength then in many places of England.  
But you (peradventure) fearing lest this his saying were not so strong upon your part as you wished, you farther say, that he willeth in such case as year now, in no wise to receive them. Whereunto you cite his exposition upon the. xviii. Chapter of Saint Matthew.  
This place if you would have indifferently rehearsed, you should have opened to the world, that his mind was, that some ceremonies abused, might be still retained. His words are these, in the beginning almost of that his exposition:  
Fateor equidem, ●●●t ab Antichristis invectum sit. etc. 
In cap. 18. Math.  Though whatsoever thing is decreed, contrary to the liberty of extern matters, it hath been brought in by Antichristes', as the difference of persons, meats, days, places, and very many more: yet because commonly men were persuaded that all those things were the commandments of the Church directed by the spirit of God, so received all those things as coming from the will of God: I acknowledge in deed, that reason it is, we use circumspectly even now the liberty obtained by Christ, and with Paul sometime circumcise Timothy, that is, that we use well some ceremonies, which others abused, taking occasion thereby to teach Christ purely, although by no means these inventions of man can be compared with circumcision, or the like ordinances of God. Thus far Doctor Bucer.  
In this sentence though many things may be noted: as that the false opinion of men did not persuade him to cast all these things away: as that these things were not to be refused, because they were the devices of man: as that occasion might hereby be taken to preach christ purely, and such other: yet it shall suffice to put you in mind, that he thinketh godly men may well use some rites which were abused before tyme. So that if you take one piece of his exposition with another, you shall not need to term your betters and fellow servants in Christ that receive this apparel, to be enemies or shrinkers.  
This well learned father's words, to his friend beyond the sea well weighed, maketh nothing against the orders now practised. For we may and do (praise be to God) hold fast Puritatem rituum et doctrine, the purity of rites and doctrine, and also flee and detest the leaven of Antichrist, with all errors and superstition, though we keep these few ordinances, according to the rules of God's book, wherein men had superstition before us. There is a difference (you know) betwixt the purity of rites, and the clean taking away of all. But peruse this godly man's Epistle.  
Here you rehearse doctor Peter Martyr by peccemeale, 
P. Mart.  when as there is no writer of these days more evidently against you. But because you would have men to suppose that all the learned ran upon your side, you are content also that this man should speak two words, rather than be thought to keep silence. As touching this great Clerks mind, peruse over his Epistle that followeth, and look on his Commentaries upon the first to the Corinthians. 
Doct. Ridl.   
That glorious Martyr of christ doctor Rydley, you report, how he being required of papistical persecutors to do on all their massing apparel, that thereby the papists might rejoice and work their spite, he (you say) refused them, and spoke then vehemently against them. Surely herein he did like a constant professor of Christ's religion, perceiving the end and purpose nought and wicked, wherefore those things were then enforced upon him. It was meet that he should not then yield one jot to them, that sought to bring him into spiritual bondage again. But 
Galat. iii.  every man that will, may see a great unlikelihood betwixt those times and ours, betwixt their use then, and now, betwixt their end and commandments, & those that be now.  
What injury you do to that worthy Bishop Master Jewel, in framing his sentence to serve your humour, all men that know him, see, and further understand that he is not of your mind. You would feign (belike) make a number, if you might, wherefore you will have one way, that you want another. They that require your conformity in these things, having by God's law and man's, the oversight also of God's people in this land, have good hope that these things (wherein they wish that you go forward with them to the work of Gods building) will do good, and not hurt, in this Church at this season, according to those words which you bring out of that excellent work of so learned a Bishop. They well weigh the nature of their people, the manifold occasion they may obtain hereby, to spread abroad the sweet smelling savour of the Gospel of Christ, with divers other the like considerations. You had done well, if you would have made some proof in these matters, before you so confidently bore the matter down with your undoubted asseveration that they do hurt, and want all good properties: as if you saw in one of your paroeces, what is convenient for the whole Realm. And here with this stout denial, wanting his proses, you conclude the opinions of men, which all both alive and dead, are (as doth fully appear) clean contrary to your judgement in these matters of garments.  
In the fourth and last place, you consider what shall happen 
4.  to yourselves, if you receive these rites, as you may well do with the rest of your brethren, who fight in the lords warfare, a good fight, having faith and a good conscience: You shallbe thought (you say) to bring the people into Egypt again.  
The wearing of this apparel, which (as you often testify) is in his own nature indifferent, cannot be likened to the bondage of Egypt, which is slavery to sin, error and superstition. The substance of popish religion may well be compared to those chains, for that many are sure tied there with ignorance and blindness, from the which you may still go forward (to God's praise and your own discharge) by discrete and diligent teaching, to lose God's people sitting in darkness, and in the shadow of death, as many a godly man doth yet still, following the worthy examples of 
Aug. Epist. 117.  wise preachers aforetime, who in such like things contented themselves with the manner of the region, where they 
De civit. dei li. 19▪ ci 19  preached, and never willed them to lay aside their Heathenish apparel, no more then almighty God commanded his people to cast away from them the Agiptians clothes, 
Exo. xii.  when he delivered them thence, and preached unto them new laws and ordinances. Though Moses suffered the people so redeemed from captivity, to use the Egyptians apparel: yet no man thought that he would ever bring them into Egypt again. Thus then by doctrine if you labour still to pull some out of captivity and darkness, and go before your flock on that manner, as S. Paul speaketh, you should 
i Tim. iiii.  be a pattern, in word, in conversation, in love, in spirit, in faith, and pureness, you need not to deem of yourselves worse than all godly men will judge of you, that is, that you be workmen that need not to be ashamed, rightly dividing the word of God, and giving God's household meat in due 
two. Tim. two.  season. You know how you must instruct in meekness and 
Mat. xxiiii.  obedience all men, proving if God at any time will give them repentance, that they may understand the truth, 
two. Tim. two.  and that they may come to amendment out of the snares of the devil: And also you know, that wherein you teach 
Rom. two.  other men, you must specially teach yourselves, so doing, you shall not lead your flock to Egypt again. For they turn to Egypt, who wallow again in the mire of their 
2. Pet. two.  sins and errors, who after they were once lightened, and had tasted of the heavenly gift, and were made partakers of the holy ghost, make a mock of the son of God (as it is 
Hebr. vi.  written to the Hebrews) whose case is very lamentable.  
You have taught (you say) as Tertullian did: That nothing must be taken from the Idol. Tertullian in that place speaketh of that thing, which was first invented, A condidatis diaboli, of the devils professors, or of them that were mere idolaters: then he speaketh of that thing 
De corona milit.  which was, Dicatum ipsis a primordio, dedicate to set forth the worship done to idols from the beginning. Which two conditions you find not in these matters now talked of. For they were brought into the Church by them that professed the same God and christ that we do: neither were they appointed to serve any, saving the true God, since the coming of the son of God: And therefore you misreport this authority, and such like.  
Tertullian dissenteth very much from your opinion in the wearing of abused apparel, as it appeareth where he 
De idol.  handleth somewhat this matter, saying: first the causes must be considered, for the which a man doth any service or duty: Then he granteth that the purple rob which was used of idolatrous priests, might be worn, if it were a token of birth, of kin, or of order. Moreover, in that 
De cor. mil.  place whence you fetch your authority, he thinketh that somethynges invented and abused of idolaters, may serve both to our use, and the service of God, if they have any profit, help, or comfort for the life of man, as at large is there set out, where he inveigheth sharply against the Garland, being then worn both of idolaters among Christian men without all kind of commodity, & also of the Idol itself, which was decked therewith. Wherefore (if you had meant plainly) you might have translated these words, In habitu idoli, in the habit of the idol: and not in the habit of an idolater, as you have done.  
What you have taught also (as you writ) of the Mass and the Pope's holy creatures, you may in that still continue as occasion shall serve. Yet it is a great marvel that you see not, that it is far worse to communicate in false religion and idolatrous Sacraments, then to wear the apparel of the Heathens and such like, specially when all false and erroneous opinion is quite removed from them. Tertullian saith, that many Christian men took up Pallium 
De pall.  a Heathenyshe vesture. Jerome saith, that many Godly 
Ad fab.  men wore the Greek Philosopher's weed, so that therefore they were pointed at as they went. Clemens (if you like his 
Cle. recog. 7  authority) saith, S. Peter had upon him that garment called Pallium. chrysostom saith, that Paul also sent for his 
two. Tim. iiii.  Pallium, a Romish garment, for his use, and yet these were not thought, nay they would not communicate with the gentiles in their serving of devils. Many an honest man 
Ter. de p●l.  weareth a Hat, which was the privilege of Ceres' priests 
Au. gell. lib. cap. 15.  and jupiters': and yet detesteth idolatry. Many a godly Levite preached Christ (no doubt of it) in his jewish apparel: and yet he was well known to flee Jewyshe religion. It is not then (as you think) as great an evil to wear garments abused, as to be partaker of idolatrous sacrifice, specially when as to the godly Christian all things are sanctified.  
Now at length are you come to the epilog (as it were) 
Epilog.  or full conclusion of your work, and pretend great fear, where as little needeth, and allege feeble causes for so stout a refusal, and brag of courageous constancy to much out of tyme. If you have taught (for your teaching you oftentimes tell us of, as wherein (belike) you could not sometime undiscreetly behave yourselves) that no holiness is to be hanged upon any kind of apparel: that they be superfluous of themselves toward our salvation: that some have been abused to superstition: and if you so declare still, and yet not without lawful authority, upon some good considerations, and to an end both political and also profitable: now use these things which you know other godly are contented to wear, not for holiness, salvation, or superstition, but that they would (as it were) redeem the time of preaching Christ's Gospel to his people, by God's grace, none of those sorts of men, for whom you (and we also) are careful, shall by you justly be hurt: neither shall your doctrine rightly be called into suspicion, as which was and is all one, though it be uttered in apparel, rather appointed by order, then devised and chosen by private men's heads.  
This many men think very strange in you, that you stand in greater fear that men will believe rather your apparel then your words: your coat, than your preaching: your outward show, than your inward mind often opened by speech, and plainly set before them to perceive. What do you judge of God's people, that they be so much without sense & understanding? You fear the thing yourselves imagine, and imagine even what you list.  
Here next may be seen your severe and sharp sentence upon all your brethren and fellow ministers, when you in yourselves pronounce but hell and damnation to all them which upon sincere love toward the flock of Christ, having 
●▪ Cor. xvi.  a wide door opened unto them by gods singular grace, to spread abroad the knowledge of christ, have not such regard in what apparel they should enter and feed, as to be found faithful dispensers of the mysteries of God. In which painful service if they go forward to the end, they shall hear, not that terrible voice upon the naughty servant, which you utter: but the comfortable saying to the good servant, 
Luk. nineteen.  well good servant. etc. 
Luk. nineteen.   
In the judgement of all wise men, you had done right well, if you had either stayed your pen in this place, or spoken more plainly for the discharge of some, when as you notify to the world, that the earnest solicitors of these matters were bloody persecutors, and still bear back in the religion of Chryst.  
Surely the sagest and soberest in this common wealth & Church, conceive a better opinion of them that first stablished these things by law, and of them also which of duty now call upon the execution of the same, as they may rightly of them, by whom chiefly all romish religion, with superstition and error, was through the spirit of God banished this Realm.  
Well, howsoever it hath pleased you for spite against some one, to bring a great number of very godly in obloqui and suspicion, if the things required be indifferent in themselves, and not so horrible & dangerous for this Church at these days (as the prudent and char overseers judge, even as it were in the sight of christ, to whom they must render an account for his dear flock) what matter is it who they be that call upon you to accomplish your duty? Unless you think that no man ought to make general laws in the like cases, but let every Curate be supreme governor in his own parish. Which lose imagination, what inconvenience it will draw with it, you may well consider.  
How innocent hands they have from the blood of all God's Saints, who under a most godly, virtuous, and pure regiment, deal with you all manner of ways, that you slip not from your loyal obedience, yea though they should use toward some of you charitable severity, terrible lenity, avengement medicinal (as S. Augustine setteth out the true 
contra lit. Petil. li. 3. cap. 4.  ecclesiastical discipline) not only the wise within this Realm understand: but the enemies also without, confess.  
But because your enemies, as you surmise, put you in mind of your dutiful subjection, you will not be cowards (you say) yielding your weapons to your adversaries hands: As if by wearing this apparel, the sword of God's word were wrested out of your handling, where as (you know well enough) in these orders you may manfully cast 
two. Cor. x.  down strong holds, overthrow imaginations, and every high thing that exalteth himself against the knowledge of God, and bring into captivity all understanding, to the obedience of Christ, yea and take vengeance of all disobedience, as S. Paul describeth at large the faithful preachers weapons and fight. Nay God grant this undiscrete dealing of yours, be not a voluntary throwing away of your weapons in deed, marvelous dangerous also to Christ's people committed to your charge, whiles you open thus a gap for hirelings to creep in, and defend not your flocks from the great perils of heinous errors, and ungodliness of life, because some having interest, aswellas you, in your sheep, show unto you an orderly point or two.  
Last of all, you request two things. The one: That you may keep your conscience undefiled. This your petition in some things touching the worship of God, might have his place: But in these matters (which you call indifferent) what is it that should defile you? the thing itself, or your weak opinion of it? The thing itself doth not pollute you: For (as S. Paul saith) to the pure, all things are pure. 
Tit. pri.  And again: Nothing is common or unclean of itself. 
Rom. xiiii.  Now as concerning your weakness (thanks be to God) that which the same S. Paul reporteth of the Corinth's, may be verified of you: We all have knowledge. And: We 
i Cor. viii.  are sure that an Idol is nothing in the world, and that there is none other God but one. It were to be wished (and would to God there were no examples now of it) that none of them which pretend herein a straightness of conscience, did 
Math. xxiii  strain a Gnat, and swallow a Camel.  
Next you require, freedom to teach your flocks by doctrine. This thing your bounden obedience may easily obtain: where as by your own wilfulness, you deprive yourselves thereof. Then you would go before your sheep in that which you have taught. If it be as far as becometh your own persons and degree, you shall deserve thanks, whensoever you perform it▪ For though it chance so oftentimes, that many things are to be taught of themselves indifferent: yet in your example it shall not be lawful for you to use them before your paroeces as you list. Meet is it that Christian people hear divers times of the freedom of conscience, in meats, places, times, and days: and yet neither you nor they ought to disturb political order lawfully taken.  
Which disturbance of public quiet in rites and ordinances (which may be for the variety of places divers, and yet to be straightly observed) what a great offence it is, not only the Scriptures may teach you, & the usage of Christ's true Church: but also the determination of this Church in England, both agreed upon in king Edward's days, & also testified and subscribed by them themselves, who now would gainsay their own doings then. The words which the whole Synod were well pleased withal, & whereunto all the Clergies hands are set to, be these:  
It is not necessary that traditions and ceremonies be in all places one or utterly like, for at all times they have been divers, and may be changed according to the diversities of countries, times, and men's manners, so that nothing be ordered against the word of God. Whosoever through 
☜  his private judgement, willingly and purposely doth openly 
In the articles agreed in the last Synod.  break the traditions and ceremonies of the Church, which be not repugnant to the word of God, and be ordained and approved by common authority, aught to be rebuked openly (that other may fear to do the like) as one that offendeth against the common order of the Church, and hurteth the authority of the Magistrate, and woundeth the consciences of the weak brethren.  
After these Godly men's judgements, if you go before your flock in this quiet manner, your example verily shall edify much.  
Thus therefore, if we all shallbe faithful & wise servants, 
Luk. xii.  giving our masters household their duty of meat in due season, and also be found by our Lord, when he cometh, so doing, happy shall we be, and we shall have our portion, not with the hypocrites; where is weeping and gnashing of teeth: but with the blessed in the kingdom of the most mighty God, which is king of kings and Lord of Lords, to whom be honour and rule everlasting.  
Amen.  Ephes. 4. But let us follow the truth in love, and in all things grow up into him which is the head, that is Christ. Phil. 3. Nevertheless, in that whereunto we are come, let us proceed by one rule, that we may be of one accord.  

A prayer to be said daily of a Christian man, for the Church.  

Promissam pacem, tua nunc ecclesia Christ,  
Insano mundi turbine pressa, petit▪  
Euigila tandem, fluctus compesce furentes,  
Fac tibi non pereant, quos pater ipse dedit.   

THe Church O Christ thy spouse, oppressed with worldly spite,  
Thy joyful peace doth crave, by thee to her behight.  
Awake sweet Lord awake, and still this raging sea,  
That thine elect he saved, which once were geune to thee.    
FINIS.   


Doctissimo viro D. Martino Bucero Theologiae in Academia Cantabrigiensi professori Regio, Thomas Cantuariensis.  
AFter my hearty salutations right welbebeloved Master Bucer, I have read that book which ye have sent to Doctor Peter Alexander, concerning the controversy betwixt Master 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 send 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 use 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 sayeth 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 brieft 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 write 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, and with our whole power, and 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, and utterly to reject the yoke of his son. Which matter Satan understandeth well enough, and 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, there upon 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: but in such things wherein the whole worship of God doth consist, and 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 forbid, 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 and 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, wear 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 have preached the clear doctrine of Christ our Saviour, with the detection and detestation, aswell of the whole Antichrist of Rome, as of any other adversary to Christ: If they then profess by the wearing of these garments, to have no purpose at all to stablish any wicked devices that Antichrist hath obtruded to the people: Nor that Priests be of themselves more holy, or more able to pacify God, than other Christian men be: Nor that they present Christ to the father in the holy communion (as they use to affirm or 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 sacraments 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 the 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, and may at this day serve to the setting forth of the holy ministry, 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 ministry 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 ought, in beholding these vestures, to have their meditation upon no other thing, but upon the heavenly purity and brightness, and of the apparelling of all good virtues, which he both set out, and also be exhibited to all true believers, by the holy ministry of the Church, and that both they and their ministers would labour with all diligence to attain to that brightness and comeliness, that all at length may shine in the vestures of righteousness and salvation. And it behoveth Ministers to use some garments, not only to cover and to defend their bodies, but such as may also have some signification, and may admonish them of some thing.  
Now therefore, forasmuch as it is thought good to the Kings Majesty, & to the chief council of the Realm, to retain the use of these vestures for this present, they ought to change the wicked abuse of the papists, in 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, and so openly to declare, that all things to holy and good men, are holy and pure: And that they be truly sanctified by the word & prayer, so that neither devil nor man can defile any creature of God, but that Godly men may use them Godly, and 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 ought 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 least 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 other Antichrist, as it is now in Germany, that it can not be godly admitted of the Godly ministers of Christ. For I must needs say, that they take from the godly Magustrates their due honour, which doth deny that their judgement ought to be followed in these matters. Rom. 14. for that they do declare the use 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. For to answer to briefly and to grossly, I thought it a great offence, especially for that I see with what art Satan doth resist, lest that at once the whole religion of christ should be restored amongst us, (as were necessary) and 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 & dishonorynges of God, whereby the whole kingdom of the son of God may be received, and we lowly submit our 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 assist the Kings Majesty with his holy spirit, and be present with you the head fathers of the Churches, and all the nobles of this Realm, that ye may both knowledge and embrace dutifully in time the days of your wholesome visitation, & 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, and if that ye shall espy any error therein, I desire you to signify it unto me by your letters. If any thing hath been uttered too darkly, and with fewer words than the cause requireth, I pray you that you would set it out in the margin, with more light, and apt words. If ye see the cause just, and meet for a godly minister, subscribe thereunto in the end I heartily pray you. I send you also that I have written, before three years ago, upon the▪ x. precepts, that your worthiness may know what my judgement is in the cause of divorce, I pray you vouchsafe to read it, that if I have erred in this part by human oversight, I may be advertised by your learning and fatherly admonition, and that I may reform the same. I pray your fatherhood therefore (and I doubt not but I shall soon obtain) that you would help the Church in her conflict, by the great and most notable gifts of God undoubtedly bestowed upon you. I require the same of M. doctor Martyr, to whom (after your sentence and prudent judgement is known) this messenger which I send, shall repair. The Lord Jesus long preserve your worthiness.  
At London the. xvii. of October. 1550. Yours in heart and prayer all hole, 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 & 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 and wisdom, to take in good part this my delay. What ye have written of the controversy which is risen between you and the right Reverend Lord Bishop of London, as touching the apparel of ministers, I have both read it, as your request was, and also consider it as attentively as I could for the shortness of the tyme. I say shortness of time, because I could not retain with me your writing but only one night. For the messenger who delivered it unto me, set forth the next day early in the morning toward Cambridge, whither ye willed me to send it (being once read) by him, unto master Bucer: Which thing I did, both diligently, and without all delay.  
In that little time that I had to peruse your writing, I comprehended so all the matter, that even at the first I conceived no small joy of your singular and earnest study, in that you put your endeavour that Christ his religion may be brought again unto a chaste and simple purity. For what should be more desired of all Godly hearts, then that all things, by a little and little, should be clean taken away and cut of, which hath very little or nothing in them that can be referred wholly to edification, but rather be judged of the godly to be superfluous. For to speak of myself, I am hardly drawn from that simple and pure custom, which ye know they of Argentine have used ever, from the time that they reformed their Church, where diversity of apparel in Church ministration was abolished. For I have always allowed that pure usage that originally had imitation of the Apostles Church. And I beseech God immortal, that this manner may both there for ever continue, 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 about to bring to pass, may take place. And the most especial cause why I do so desire, is, partly for that I would we should come, as nigh as might be, to the holy Scriptures in rites and ceremonies, and follow the example of the Church, when it was in best case and state: partly for that I perceive that those that be given to papistry, do go about with these relics to maintain at least a little spyse of Mass, and to be given to them, more than the nature of 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, that I should affirm the use of such vestures to be pernicious, or of their own nature contrary to God's word: For I do utterly think it to be a thing indifferent. And I am not ignorant that such is the nature of indifferent things, that at one time they may be used, and at another time refused. To eat that is strangled, of itself is an indifferent thing: yet it is meet sometimes to refrain from the use thereof, and 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 so persuaded, I would never have communicated here in England with the Church where such a choice as yet is reserved. For although as I said, I do very little allow it, nevertheless I see sometimes in these indifferent things, that some of them although they be grievous & burdenous (in that it is not lawful to do otherwise) must be patiently suffered, left if men should strive for them more bitterly than it needeth, that it would be a let to the advancement of the Gospel, and also that those things which of their own nature be indifferent, through our heat in contention, should be taught to be mere wicked: Which two things, except I am deceived, bring with them great and grievous discommodities. For if we could be content to suffer the Gospel first to be spread and deeply to take root, without all doubt, men would better and easiyer 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 council, doth renounce them, as unmeet and unprofitable. Wherefore, let England be first diligently instructed, and confirmed in the chief and 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, and 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 find in their hearts, ever after to hear with a good will at our hands sound doctrine, and instructions of very necessary matter. Surely, England is much bound unto you, in that ye have laboured more than a great sort hath, in preaching and teaching. Likewise, in England you already have obtained much favour and great authority, whereby ye shallbe able to do much good to the advancement of god's glory, Ye must therefore take heed, left ye stand sit 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 private disputations, in weighty controversies, do take a part against the adversaries for true religion. But this I say, we must take heed, lest these things which be of less importance, through our siryfe, 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 continuance. Again, if we hold on in dissuading from these indifferent things, as pernicious, and altogether wicked, we condemn withal very many Churches which have received the Gospel, and 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, ought 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) ought to remain without touch of breast sure & unviolable: yet for all that I judge we must take heed, lest 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 forbecause 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: & 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 pertain. For seeing we have christ to be our Priest, Aaron's ceremonies be utterly abrogated, and therefore they cannot be called again of those that mean well and ged. The second foundation of your reasons, is, that these diversities of vestures were invented of Antichrist: therefore we ought not only to forsake the Pope, but all his inventions. Besides this, ye would have all manner of difference of vestures and 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 what soever 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 & 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 & 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 & retained, as things agreeing to the light of nature, and 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 find the Ministers of the Church throughout Christendom. You can not well prove by the Scriptures of the new Testament, that Psalms and Hymns were sung in the Church at public service, which thing yet appeareth most plainly to be done in the old Testament. I will here omit that Saint 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 lords resurrection, birth and death of christ, & 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, as well of those that be reserved, as those that shallbe brought again into the Church. And secondarylye, that no opinion or virtue of religion is at all to be attributed unto them, contrariwise to that we see is done of the papists in their holy water & sensings. Last of all, there must good heed be taken, lest our Christian liberty be brought into some danger, which should be, in ease 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 ought 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 superstitious 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, & 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 Uearses of poets, which had been dedicated unto Muses, and to other divers gods & goddesses, for to be played in plays, and 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, & that he did in entreating the holy Scripture, applying profane words, to set forth gods 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, and 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 
Euseb. li. iii. Cap. xxxi.  of the Pope, forsomuch as I read in the Ecclesiastical History, how that John the Apostle wore at Ephesus, where he dwelled, a bishops 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, & to the Deacons he gave his other vesture called Dalmatica, and so stood in linen. chrysostom maketh mention of 
In Math cap. 26. Hom. 83. ad popul. Ant. Hom. 60.  the white vesture of the ministers of the Church. Moreover, the ancient writers declare unto us, that Christians when they came first unto Christ's religion, changed their apparel, and 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, there was some manner of diversity of apparel 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 cannot be lawful for good and godly men to use it Godly. I suppose, ye understand what my judgement is, either in reserving, or bringing in again the Mosaical or papistical rites.  
Now that I have briefly gone over 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 and condemned. For what is it else but man's invention, that we communicate at the lords table, rather 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 lest greater benefits and more ample commodities be hindered, and (as we see it falleth out) lest 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 Malachy 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, and that they be in sight comely, and in number few, and that Christian people be not with them overburdened, & 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, and 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, and 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 and 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 signs and means, we be stirred up to do our office and 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 fight, 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 forsomuch 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 Saint Paul to Titus, seemeth greatly to serve for to ease and quiet the conscience, that is: All 
Tit. i. ●.  things are clean to the clean. And to Timothy: Every creature is good. For it is not necessarily required that we 
1. Tim. 〈…〉  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 shift 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 forbecause it is not granted to every man to write 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 & 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 et Colendissimo Symmistae joanni à Lasco.  
¶ The Lord grant unto us in these troublesome times of the Church, to begin and finis he all things that offences and dangers be not increased. Amen.  
THe more diligently I weigh and consider, both what fruit we may gather by this controversy of vestures, & 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 and stoutly gone forward and continued in teaching true repentance, the wholesome use of all things, yea in commending and putting on the apparel of salvation. I see in very many right honourable (alas I say) I see their marvelous diligence in abolishing Amelech, concerning stones, stocks, vestures, & those things that be without us: when in their deeds and whole life they most styflye 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 & 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 us to those things, wherein few can consent a like, & 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 ought 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 always & 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, and to a certain edifying of their faith in Chryst. I verily (as I have confessed unto you, and 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 chiefly 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 benefit 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: & 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 insignes of them that bear public offices, help somethings to retain and increase the authority of Magistrates and 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 & move the mind (God giving the increase) he that observeth, will wonder.  
Wherefore, whereas otherways the true dignity of Ministers is evident, & 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 ministry of the Church, and 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, and 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, and 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, and 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 ought not to gratify, because they thereby go about to bring a servitute, 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, & all other extern things, was made free, and it was a sure token of infirmity in faith to doubt thereof: yet the holy ghost pronounceth, that such weaklinges aught to be received, not to the troubling of their cogitations, and not to be contemned of the stronger in faith, and 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 ought 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, and 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, and the professing thereof. The which consent and 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, and 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 celebrate in their sacrifices, the distribution of bread and the cup, as justinus Martyr, and 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 & 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 contenmed, 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 celebrate the lords supper in the morning, and in an open Church especially consecrate 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 euèning, 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, & that they do nourish and 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, and vanquish it utterly. Whereunto though it may be that the taking away of vestures may help something, 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 and 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, and that Curates may have sufficient for their sustentation, and 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: For 
Phil. i. ●.  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, and I to the world. It pleaseth me right well, that all Antichristes' trash 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, and again look back (as I ought 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 his kingdom, as the Lord himself went about to begin it, and that we seek it before all other things, and let the preachers in all doctrine & discipline instruct the people, & be such who for our Lord Christ'S sake & the preaching of the Gospel will be ready to leave all: and that by these men's ministery we bring the people to the kingdom of Christ, and let us appoint to every flock their own faithful shepherd, who may labour no less to call again the true notes and marks of Christianity, as to abolish utterly the marks and notes of antichristianity, which I would wish so abolished, that there remained not 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 adversary. We see now being taught by the experience of so many years, that the Lord granteth but 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 then where as 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 and God can not incline & mollify our hearts, to the like mercy and patience. Wherefore I conclude, that we ought to take great diligent heed: first that we take not upon us strait way, 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 self-will in our own inventions. All things necessary to salvation, are set forth unto us openly, dearly, & 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 contend at no time. If at any time through the craft of Satan, and 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 truce 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, as then glorious, when he was to be exhibited. Secondarily, These are notes of antichristianity, 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 impietic, 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 
Math. xii. a.  Lord of the Sabbath, and the Sabbath is made for man, 
Mark. two. d.  and not man for the Sabbath: And all things are pure to 
Titus. i d.  the pure: And every creature of God is good, nor can be defiled 
1. Tim. iiii. a.  to good men, by the 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 him. 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 ought.  
The Lord grant that you, right worshipful friend, may religiously weigh these things. I know you seek the glory of Christ, and I have hard 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 plainly 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 & controversies: lest we should take in hand to handle the question of setting forward the doctrine of the Gospel, and restoring of discipline, and 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, & by that occasion so to spoil the Churches, that whiles due stipends want, the holy ministeric may be committed to the vilest of the raskail 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 dewtifull love, if it bear stroke among us, we shall be able with one spirit, & one mouth, & with our whole might, to discomfit the body & substance of Antichrist. And so afterward without any offence of the good, and with certain edification of faith among the children of God, we may bring to pass the utter defacing of all the marks, steps, and shadows of Antichrist.  
O Lord Jesus, thou our only peacemaker, aswell with the father, as betwixt ourselves, banish 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, and 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 and memory. The goodness and love of the son of God, for his infinite loves sake toward 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.