THE JUDGEMENT OF Foreign Divines AS WELL From Geneva as other parts, touching the Discipline, Liturgy, and Ceremonies of the Church of ENGLAND.  
Whereunto is added A Letter from Mr. JOHN CALVIN to Mr. Knox, concerning the English Common-Prayer, after he had purused the same.  
Now published for Public Information and benefit.  
LONDON, Printed, and are to be sold in Westminster Hal, Pauls-Church-yard, and Pope's Head-Alley. 1660.   

THE judgement of Foreign Divines touching the Discipline, Liturgy and Ceremonies of the Church of ENGLAND.  
The Answer of the Ministers of Geneva to certain Brethren of the Church of England concerning some controversy in the Ecclesiastical Policy.  
BEing right earnestly and often required by certain dear Brethren of England, that we should in their miserable estate give them some kind of counsel, whereon their consciences might be stayed, the judgement of many being therein divers; we did long defer the satisfying of their request upon weighty causes. And we assure the Reader that even now also we most gladly would hold our peace, were it not a matter of conscience to reject the suit of the Brethren so often enforced, and with most grievous groan renewed.  
Of which stiffened silence of ours these were the causes: First, As on the one part we doubt not of the credit of the Brethren, as though they had not sincerely described the state of the cause unto us, so on the other side it is most hard for to suspect such things, so clean beside all Office of Bishops, much less persuade ourselves the same by such personages done.  
And further, what men are we that we should determine upon such causes? Also, if it were lawful for us either by authority, or else by consent or request of either parties, to give sentence hereupon, yet were it a matter most wrongful, either party not heard, or not present to determine.  
Last of all, Fear mistrusted, lest so great a mischief should by this our counsel (how simple soever it is) rather become raw then skinned; it being a sore of so desperate a nature, as that it seemeth to be, that prayers and patience can only salve the same.  
Seeing then that by the sundry requests of the Brethren, we are so hardly persuaded, that of force we ought to give them some kind of advice: We do openly protest, that we so give the same herein, as those that will not in any wise prejudice the other party, muchless challenge to us a Justiciers room over any. And all those men (into whose hands these do come) we do in the Lord desire, that they be not herewith offended, but do persuade themselves that these contents are both simple and faithfully written of us, as upon a questioned cause granted, that the consciences of the Brethren which desire it, might some way be better appeased, which to set altogether at naught were a deed wholly void of charity.  
Therefore the cause standing, as we are informed, we profess plainly and in good faith, that our judgements over these questions are thus.  
It is demanded, Whether we can approve this disorder in calling of men to the function of the Minstry, which is, that the multitude of those which sue for Order shall be enrolled in the Ministry, both without the voices of Elders, and also no certain cure appointed them, but lightly examined of their lives and behaviour, to whom also at the lust of the Bishop shall liberty be given afterwards to preach the Word of God for a time prescribed, otherwise to rehearse only the Church Service?  
We answer, That such callings of Ministers, whether we answer them by the rule of God's express Word, or else by force of Cannons that are best tried and allowed, are holden and esteemed of us altogether unlawful, albeit we know that it is better to have half a loaf than no bread. But we beseech God with our whole hearts, that it also will please him to bestow upon the Kingdom of England also the same (that is) a lawful and ordinary calling of men to the Ministry of the Word and Sacraments. For it being either kept out or hindered, the benefit of the Doctrine of Truth, must of force by and by vanish away, or else be held up by some means that is strange, yea, altogether ghostly and supernatural.  
Furthermore we do in Gods most holy Name, most humbly sue to the Princess Sovereign Majesty, that with the whole force of her mind, she endeavour the correction of this point, wherein the whole ground and stay of the Church of England, and therefore of the Realm also doth stand and persist.  
And thirdly, we do with tears beseech both those high Personages that are of her Majesty's honourable Council, and those which have succeeded in the place of the Popish Bishops (undoubtedly through the special mercy of the high and good God) that they out of the selfsame place where overthrow and destruction did issue, they should utterly destroy that tyranny which hath thus cast down headlong the very Christian Church, and we crave of them in the dreadful Name of God, before whose redoubted throne of Judgement we all shall be arrested, that with all consideration and mindfulness of the years past, and conscience of their duty and charge, they will not flack to vow and betrothe their whole diligence, as well in ordering the means that may accomplish this thing, as in persuading the Queen's Majesty thereto, and that they cease not at all, this thing being unachieved, chief seeing God hath bestowed upon them, the Princely Majesty of so singular a Mistress as from whose hands they cannot but hope for all princely and excellent things, unless they list in their own case to fail themselves.  
But some will ask, how shall we do in this point, until then? Verily if the case were ours we would not receive this ministry upon these conditions if it were proffered; a great deal less would we sue for it. Notwithstanding, we exhort these men to whom God hath by this way made entrance to the enlarging of the glory of his Kingdom, that in the fear of God they do courageously abide therein, yet with the condition that it may be lawful for them holily and religiously to exercise all their whole Ministry. And therefore may also propound, and urge those things in their cures which do always appertain to the advancement of the better estate therein. For otherwise, if they be forced of this liberty, and so willed to wink at manifest abuses, that they should also approve these things which doubtless ought to be redressed: what thing else can we persuade them then that they should retire from this, to their private life, rather than without conscience to nourish that mischief which doth of force draw with it the whole wasting and decay of all the Congregation? Yet we hope that the Queen's Highness, and so many honourable and good men will in such sort plant their diligence, that rather privilege of liberty may be granted to the consciences of so many godly and learned brethren, then that these horrible evils should follow: To wit, that the Pastors of the flocks should be constrained either against the soundness of their consciences to do that which is evil (and so to be chained in other men's sins, or else to resign their ministry, for that third necessity that will ensue this, which is, that against the Princes and Bishops wills, they should exercise their office) we do so much the more tremble at, because of those reasons which of themselves are plain enough, albeit we do not utter them.  
It is also desired of us to answer, plainly and truly, Whether we do allow the distinction ordained in the wearing of copes and garments as well for the common use, as for the ministry.  
We therefore do flatly answer, the cause standing as we do understand, that those men that are authors hereof do deserve most evil of the Church and shall answer at the dreadful bar of Christ his Judgement. For although that we think that that politic order whereby not Citizens alone, but also the degrees of functions are marked and noted is not to be discommended, wholly a all: yet we are of opinion that not every mark and note is strait way to be used. For put the case that the Ministers were commanded to wear the pied coat of a fool, or the garment of a vice in a play, were it not manifest scorning of the Ministry so to do? And those that use these other garments and apparel commanded, do seem verily to us to trespass somewhat worse than so, because that the Lord hath not only reared and set us this Priestlike apparel, as a toy to be laughed at even of many of the Papists themselves: But it is also certain, that the same is polluted and defiled with infinite superstition. But some men will plead the antiquity thereof. Surely they are old, and yet the Apostolic simplicity wherein the Church did flourish, is a great deal more ancient than this. Also, if it please him to wade yet further to search about these matters, it shall be easy enough to show that these things which after that, did serve for the note and mark of the Ministry were first usual among the people, and common. And therefore whence cometh it, things being altered after so long a season, that this foreign and strange guise should be retained.  
Doth it not come of a zeal both evil and unprofitable? But some men will say, these things for all that are of the middle sort, and indifferent. We grant indeed that they are such, if you will consider them simply, and in their own nature, and apart from all circumstances; but who are they that will so weigh and consider them? For these men that are yet Papists, what purpose soever this civil Law doth pretend are surely by this means established deeper in this superstition which hath so overgrown them. And these men that began so earnestly to abhor superstition, that they now did detest monuments and relics thereof. How much are they offended and wounded herein? As for those which are further, and better learned, what fruit reap they thereof.  
And further, is this difference and mark of the functions of such importance, that therefore the consciences of so many should be troubled: especially seeing the reason and purpose thereof newly set a broach is but drawn even from those that are themselves the manifest sworn enemies to sound doctrine? What meaneth it also, that of those also that are termed to be Ecclesiastically brought up and are in the Ministry not the smallest part are said to have their Papistry in their breasts about with them? Is this the good hour wherein they shall better profit by restoring of this attire? Or shall they not rather vaunt their crests as in hope to have Popery restored again? If any shall object the circumcising of Timothy, and otherlike examples: we right earnestly pray him to consider what Paul would have said, if any man should have made this Law, that every man that is in the Ministry of the Gospel, shall be constrained to wear the Garments of the Pharisees, or that they in the apparel of profane Priests should Preach the Gospel, and administer the Sacraments, and not only circumcise their children, notwithstanding, that under some colour of reason, this civil commandment might set forth the same; yea to what end are these things brought in? for howsoever they might at first be to lerated, till that by little and little they might be taken away, yet being once removed out of the Churches, we see not with what commodity they can be restored to their possession again. Therefore we do eftsoons repeat that we before said, that we cannot allow this devise, nor yet hope for any good to ensue thereof. Notwithstanding, we will gladly give over this opinion, if we shall learn better reason therefore. What then (will the brethren say on whom these things are so thrown) judge you what we ought to do herein? We answer, that there needeth in this answer a distinction. For the case of the Ministers, and the case of the people are not all one herein; Furthermore, many things may, yea, and aught to be born and tolerated, which are notwithstanding not justly commanded. First, therefore we answer, that albeit these things (as we judge) are not rightly restored to their possession in the Congregations, yet, seeing that they are not of those kind of things which are of their own nature impious and ungodly, they seem to us not to be of such weight, that the Shepherds should rather give over their functions, than receive the apparel, or that the flock should refuse the public food of the soul, rather than to receive the same from the Shepherds that is apparelled herein: only, that as well the Shepherds, as their flocks may not sin against their consciences (so that the purity of Doctrine itself remain untouched) we do persuade the Ministers, after they have both before the Queen's highness, and also before the Bishops, set their consciences at liberty by modest protestation (as doth appertain to such Christians as seek not sedition and tumult) and yet grave according to the importance of the cause, that they do indeed openly in their parish, still beat upon those things that may serve to the utter taking away of the stumbling block. And that as God shall give occasion they will wholly give themselves both wisely and meekly to correct all those abuses, but yet to bear those things which they cannot straight weigh charge, rather than forsaking their Congregation they should give occasion to Satan, that seeking nothing else to stir up greater and more perilous mischiefs than these. As for the people (the doctrine remaining unhurt) we do exhort them that for all these things they will diligently hear the same, to use the Sacraments religiously, and so long to groan to God with earnest amendment of life until thy obtain of him that which doth appertain to the full redress and amendment of the Church.  
But again, if that Ministers be commanded not only to tolerate these things, but also that they shall with their subscriptions allow them as lawful, or else by their stillness foster them, what can we else persuade them to do, but that having witnessed their innocency ●nd in the fear of the Lord tried all means, they should give over their functions to open wrong. But our hearts betid us of Engla●d much better things than these extremities.  
It is demanded of us, what we do judge of the trolling and discanning of the Psalms, crossing of those babes that shall be baptised, and of the demands in baptism, also of the round unleavened waffer cake, and kneeling in the Lord's Supper.  
We answer, that kind of singing seemeth to be the corruption of the pure ancient Church service, and glorifying of God therein. And as for crossing of babes, whatsoever practice there hath been thereof in the time of old, yet is it most certain that it is truly in these days through so late greenness of the superstition so most abominable, as that we judge those men to have done assuredly well that have once driven this Rite out of the Congregation, whereof also we see not what the profit is. And we doubt not but the demands in Baptism have crept into the Church upon this occasion, because that through the negligence of the Bishops the same form of baptising of children was retained, which at the first rearing of the Primative Church, was to be used at the baptising of those that being of years did enter the profession of Christ. This thing also we may perceive by many the like yet in use in the popish baptism. Wherefore even as the cream and charm used in baptism are by God's Law abolished, although they were ancient, so wish we also these demandings, being not only vain but foolish, should be also passed over, albeit that S. Augustine himself doth seem in an Epistle of his to sustain it by certain devised construction.  
The bread, whether it ought to be made with leaven or without, we think it not greatly to be striven for, although we judge it morfit and consonant with Christ's institution to have the bread at the Communion, which is used at the common table; for why did the Lord use unleavened bread? because that in that hour wherein he thought good to institute his holy Supper, not one man in all Jewry used any other. Therefore it behoveth us to restore the Jewish feast of unleavened bread, or else must it be granted, that 'tis better to use the common and accustomed bread of all Tables, according to the example of Christ, notwithstanding that the bread that he then took was unleavened: For of the practice of the Primative Church which the Greek Church doth yet in this behalf retain, we over pass to write of.  
Furthermore, kneeling at the very receipt of the Sacrament, hath in it a show of Godly and Christian reverence, and might therefore in times past be used with profit, yet for all that, because out of this fountain the detestable use of bread-worship did follow, and doth it in these days stick in many minds, it seemeth to us that it was justly abolished out from the Congregation. Therefore, we do beseech the most good and great God, that it would please him to instruct both the Q. Majesty's highness, and also the Bishops with such devise as shall be most needful for the perfect doing out of these filthes, and that at once. In mean time, because these things, also are not such as are in their own nature Idolatrous, we do judge that they ought so to be dealt with, as we have advised in the things going next before.  
It is demanded of us, whether we allow that Baptism which is administered by Midwives?  
We answer, that not only we disallow the Baptism as the rest of things before spoken of, but that we do judge it also intolerable. For it is a thing that hath risen as well of ignorance of the very use or Baptism, as the public ministry of the Church. We judge therefore that the Ministers are bound sharply to rebuke this abuse, muchless aught they to hold this false baptism for good and firm. the reason why the learned on our side have often declared. And we are also ready when it shall be needful to declare.  
It is also reported unto us, that the keys of binding and losing are practised in certain courts of the Bishops, neither by the sentences and judgements of Elders, which office that Church hath not yet received, nor  to the word of God: But the authority of certain Lawyers and other like, which is more, often times by the authority of some one man, and that also for such kind of actions as are pure money matters, even as the misuse of the same was in Popery.  
Whereto we answer that it seemeth to us almost incrediable that any such customs and examples (being most perverse) should be used in that Kingdom, whereas purity and soundness of Doctrine is. For the right of excommunication and binding of the offender shall be found never to have been before the time of the Papists in the power and hand of one sole person, but did appertain to all the whole Eldership, from which also the people themselves were not rashly shut out. Because this also the Lawyers-like hearing of suits that appertain to live did fall to the Bishops charge altogether through abuse. For that place wherein the Apostle talketh of days-men, umpires at Corinth, is to no purpose, whereas the Magistrate is a Christian: nor did the Apostle ever think to burden the Eldership with the hearing of such mere civil causes. And it is most certain, that the Bishops of the elder Age of the Church, have had the determining of such controversies, not for any authority that they had therein, but through the importunity of suitors, and that as householders, umpires and dayes-men also, notwitstanding among those men where this were showed unto, those did most wisely govern themselves which chose rather to follow the example of Christ our Saviour, who refused to be the umpire in dividing of the patrimony, or else judge in the matter of adultery, when both the same were preferred unto him.  
Therefore, if in England any thing be done contrary to this, surely we ought to think that by such sentences and judgements, there is not any man before God any more bound then by the Popish excommunications. And we wish that this torment-house of consciences and loathsome profanation of the Ecclesiastical and mere spiritual jurisdiction might by the authority of the Queen's Majesty out of hand be abolished, no otherwise then the marring of the very Doctrine itself. And that Eldership and Deacons may be restored and set up according to the word of God and canons of the pure Church, which thing, if it be not done, verily we are sore afraid that this only thing will be the beginning of many calamities which we would God would turn away from us. For it is most certain that the son of God will one day from heaven roughly revenge these manifest abuses, wherewith the consciences of our brethren are troubled, except speedy redress be had therein.  
In the mean while, the things which are not well done by the one party, may be well enough tolerated (as we think) by those men which bear the thing which they cannot change. Yet thus far, as that they allow not the thing itself for good, but do only redeem their unjust disquieting by patience. But if so be that they shall be forced, not only to tolerate this faction but also to approve this excommunication as lawful, and be constrained to ask unlawful absolution; to assent to this manifest abuse, we then exhort them that they will rather suffer any kind of trouble then to do herein against their consciences. But to what end is all this? For verily, we do promise ourselves much better things than these, yea, of all things the best even at this pinch, especially of that realm, in which the restoring of Christian Religion hath been sealed and confirmed with the blood of so many excellent Martyrs also. Only we fear this, lest that which hath befallen so many Country's should happen to England, to wit, lest because the due fruits of repentance are not brought forth, the angry God should double our darkness, the light of his Gospel being first taken from us. Of this contents are our daily Preach in our Congregations, and verily we think the same aught to be done of all Ministers of God's word, especially in these our days. That they chief set forwards this principle of the Gospel which doth anpertain to earnest amendment of life. For this point achieved, undoubtedly the Lord shall give both counsel and zeal and all things else which do necessarily appertain to the accomplishment of the reparation of the Church, already begun. And before all we do require, and with tears humbly crave, that our good and right worshipful in the Lord, the brethren of the English Churches, all bitterness of mind set a part, which we surely fear, after what sort it hath on either fide forced this evil, would patiently bear and suffer each other, so long as purity of Christian doctrine itself, and soundness of conscience doth remain, Willingly to obey the Queen's Majesty, who is full of compassion, and all other Prelates. And finally, that with all concord minds in the Lord, if they manly set against Satan, who seeketh all occasion of tumult and infinite calamities: yea, although they have not like judgement of all forts of Prelates at the first. For this our writing God is our witness, doth not tend to this purpose, that either part should use it against other as that we should send it to you as an Apple of contention: Although we have concerning these matters declared our judgements, even simply, as upon a supposed case, (God is our witness) being overcome with the continual suit of our brethren. And we join our daily prayers to the groan of all the godly on that side the Seas, that it may please the most merciful God, having compassion on man's frailite, to direct the Queen's highness, and all the Nobles of the Realm of England. Also every prelate; and finally cack workman of this spiritual building with his holy Spirit most effectuously, so as the work of the Lord so often begun, and so often stayed, may happily be set forward, to the great quietness and concord of all men, not only the old stains in the doctrine itself and Ecclesiastical discipline also, being at length utterly done out, but also all monstrousness offerers, and which Satan newly seeketh, to bring into the Church again, driven away. which vouchsafe to bring to pass through his holy spirit, the most kind father in Jesus Christ, his very son eternal and consubstantial with him, in which persons, we profess one God, and not divers, aught to be worshipped for ever, Amen.  
At Geneva the 24. October 1547. Your brethren in Christ to all your godliness most assured, 

Theodorus Beza, etc.  
Jo. Gaiagnaezius.  
Goe Favergius.  
Jo. Parnillus.  
Slm. Golerlius.  
Cor. Barlierdus.  
Remundus Calvetus.  
Jo. Tremlerus.  
Car. P.  
Kuds Faverius.  
Pet. Carpenterus.  
Hen. S.  
Nicolas Coladonus.  
Johan. Pinaldus.  
Egid. Causcus.  
Vrb. Calvetus.  
Fransc. Portus.  
Abden. Dupleus.     

A Copy of the Letter sent to the Bishops and Pastors of England, who hath renounced the Roman Antichrist, and profess the Lord Jesus Christ in sincerity.  
The superintendent Ministers, and Commissioners of charges within the Realm of Scotland: To their Brethren the Bishops and Pastors of England, who hath renounced the Roman Antichrist, and do profess with them the Lord Jesus in sincerity, desire the perpetual increase of the holy Spirit.  
BY word and writ, it is come to our knowledge (reverend Pastors) that divers of our dearest brethren, amongst whom are some of the best learned within that Realm, are deprived from Ecclesiastical function, and forbidden to preach, and so by you that they are strait to promote the Kingd me of Jesus Christ, because their consciences will not suffer to take upon them (at the commandment of the authority) such garments as Idolaters in time of blindness have used in their Idolatry, which brute cannot be but most dolorous to our hearts, mindful of that sentence of the Apostle, saying, If ye by't and devour one another; take heed lest ye be consumed one of another. We purpose not at this present to enter into the ground of that question which we hear of, either part to be agitate with greater vehemency than well liketh us: to wit, whether that such apparel is to be counted amongst things that are simple indifferent or not, but in the bowels of the Lord Jesus we crave that Christian charity may so prevail in you, we say, the Pastors and leaders of the flock within that Realm.  
That ye do not to others that which you would not others should do to you. Ye cannot be ignorant how tender a thing the conscience of man is. All that have knowledge are not a like persuaded, your consciences reclaims not at wearing of such garments, but many thousands both godly and learned, are otherwise persuaded, whose consciences are continually stricken with these sentences; what hath Christ Jesus to do with Belial? What fellowship is there betwixt darkness and light? If Surpluce, Corner cap, and Tippit have been badges of Idolaters in the very act of their Idolatry, what hath the preachers of Christian liberty, and the open rebuker of all Superstition to do with the dregs of the Romish Beast? Our brethren that of Conscience refuse that unprofitable apparel, do neither damn yours, or molest you that use such vain trifles: If you shall do the like to them, we doubt not but therein ye shall please God, and comfort the hearts of many which are wounded with extremity, which is used against those godly, and our beloved brethren. Colour of Rhetoric, or manly persuasion will we use none, but charitably we desire you to call that sentence of pity to mind: Feed the flock of God which is committed to your charge, caring for them, not by constraint, but willingly, not as though ye were Lords over God's Heritage, but that ye may be examples to the flock. And further also, we desire you to meditate that sentence of the Apostle saying, Give none offence, neither to the Jews, nor to the Grecians, nor to the Church of God. In what condition of time ye and we both travel in the promoting of Christ's Kingdom, we suppose you not to be ignorant. And therefore we are more bold to exhort you to walk more circumspectly, then that for such varities, the godly should be troubled. For all things that may seem lawful, edify not. If the Commandment of authority urge the conscience of yours and our brethren more than they can bear; we unfeignedly crave of you, that ye remember that ye are called the light of the world and the earth:  
All civil authority hath not the light of God always shining before their eyes in the Statutes and commandments, but their affection's oft-time, savour too much of the earth, and of worldly wisdom.  
And therefore we think that ye should boldly oppone yourselves to all power, that will or dare extol itself, not only against God, but also against all such as do burden the consciences of the faithful farther than God hath burdened them by his own word. But here in we confess our offence in that we have entered farther in reasoning then we purposed and promised at the beginning. And therefore we shortly return to our former humble supplication, which is, that our brethren, who among you refuse the Romish rags, may find of you the Prelates such favours, as our head and Master commands every one of his members to show one to another, while we look to receive of your gentleness, not only for that ye fear to offend God's Majesty, in troubling of your brethren for such vain trifles. But also, because ye will not refuse the humble requests of us your brethren, and fellow Preachers of Christ Jesus, in whom, albeit there appear no great worldly pomp, yet we suppose you will not so far despise us, but that ye will esteem us to be of the number of those that fight against that Roman Antichrist, and travel that the kingdom of Christ Jesus universally may be maintained and advanced. The days are evil. Iniquity abounds. Christian charity (alas) is waxed cold. And therefore we ought the more diligently to watch. For the hour is uncertain, when the Lord Jesus shall appear, before whom we your brethren, and ye may give an account of our administration.  
And thus in conclusion, we once again crave favour to our brethren, which granted, ye in the Lord shall command us in things of double more importance. The Lord Jesus rule your hearts in his true fear to the end, and give unto you and unto us victory over that conjured enemy of all true Religion; to wit, over that Roman Antichrist, whose wounded head Satan by all means labours to cure again, but to destruction shall he, and his maintainers go by the power of the Lord Jesus: To whose mighty power and protection we hearty commit you.  
Subscribed by the hands of Superintendents, one part of Ministers, and scribed in our general Assemblies and fourth Session thereof, At Edenbrough, the 38, day of Decemb. 1566.  
Your loving brethren and follow Preachers in Christ Jesus. 

Jo. Craig.  
Da. Lyndesay.  
Guil. Gislisomus.  
Io. Spottiswood.  
Io. Row.  
Rob. Pont.  
Io. Wiram.  
jaco. Mailvil.  
Io. Erskin.  
Nic. Spital.     

Thus have you heard in these two letters, the indgments of those excellent Churches of the French and Scottish touching the things in controversy. Now if to these I should add all other which are of the same judgement and of their opinion: the number of Churches would be so many, that the adversaries would evidently see and perceive what small cause they have to charge us thus with singularity, as though we were post alone, and none to be of our opinion. And it may here also be noted, that the most ancientest fathers of this our own country, as Master Coverdale, Master Doctor Turner, Master Whitehead, and many others, some dead, some yet living, from whose mouths and pens, the urgers of these received first the light of the Gospel, could never be brought to yield or consent unto such things as are now forced with so great extremity.   

The answer and judgement of that famous and excellent learned man Master john Calvin the late Pastor of Gene●a, touching the Book of England after that he had perused the same faithfully translated out of Latin by Mr. Whittingham.  
To the godly and learned men, Masler John Knox, and Master William Whittingham, his faithful brethren at Frankford, etc.  
THis thing truly grieveth me very much, and it is a great shame that contention should arise among brethren banished and driven out of their country for one faith, and for that cause which only ought to have holden you bound together, as it were with an holy band in this your dispersion. For what might you do better in this dolorous and miserable plague, than (being pulled violently from your country) to procure yourselves a Church, which should receive and nourish you (being joined together in minds and language) in her motherly lap? But now for some men to strive as touching the form of Prayer and for cetimonies as though ye were at rest and prosperity, and to suffer that to be an impediment that ye cannot there join into one body of the Church (as I think) it is too much out of season.  
Yet notwithstanding I allow their constancy which strive for a just cause, being forced against their wills unto contention. I do worthily condemn frowardness, which doth hinder and stay the holy carefulness of reforming the Church.  
And as I behave myself gentle and tractable in mean things (as external Ceremonies) so do I not always judge it profitable to give place to the foolish stoutness, which will forsake nothing of their own wont custom. In the Liturgy of England, I see that there were many tolerable foolish things; by these words I mean, 
Manyt lerable foolish things in the book by calvin's judgement  that there was not the purity which was to be desired. These vices, though they could not at the first day be amended, yet seeing there was manifest impiety, they were for a season to be tolerated. Therefore, it was lawful to begin of such rudiments or Absedaries, but so, that it behoved the learned, grave and godly Ministers of Christ to enterprise farther, and so set forth something more filled from rust, and purer. If godly Religion had flourished till this day in England, there ought to have been a thing better corrected and many things clean taken away. Now, when these principles be overthrown, a Church must be set up in another place, where ye may freely make an order again, which shall be apparent to be most commodious to the use and edification of the Church. I cannot tell what they mean, which so greatly delight in the leave of Popish dregs. 
The book trifling and childish by Calvin's judgement.  They love the things whereunto they are accustomed. First of all, this is a thing both trifling and childish. Furthermore, this new Order far differeth from a change.  
Therefore, as I would not have you fierce over them whose infirmity will not suffer to assend an higher step: So would I advertise other, that they please not themselves too much in their foolishness. Also, that by their frowardness, they do not let the course of the holy building, Last of all, lest that foolish vainglory steal them away. For what cause have they to contend, except it be for that they are ashamed to give place to better things? But I speak in vain to them which perchance esteem me not so well, as they will vouchsafe to admit the counsel that cometh from such an author. If they fear the evil rumour in England, as though they had fallen from that Religion, which was the cause of their banishment, they are far deceived, for this true and sincere Religion will rather compel them that there remain, faithfully to consider into what deep gulf they have fallen. For their downfall shall more grievously wound them, when they perceive your going forward beyond mid course, from the which they are turned. Farye well dearly beloved brethren, and faithful Servants of Christ, the Lord defend and govern you,  
From Geneva 22. jan. 1555. Yours JOHN CALVIN.   
FINIS.