A briefe examination for the tyme, of a certaine declaration, lately put in print in the name and defence of certaine ministers in London, refusyng to weare the apparell prescribed by the lawes and orders of the realme In the ende is reported, the iudgement of two notable learned fathers, M. doctour Bucer, and M. doctour Martir ... translated out of the originals, written by theyr owne handes, purposely debatyng this controuersie.

Doctissimo viro D. Martino Bucero Theologiae in Academia Cantabrigiensi professori Regio, Thomas Cantuariensis.

AFter my hartie sa∣lutations ryght welbe∣beloued Master Bucer, I haue read that booke whiche ye haue sent to Doctour Peter Alex∣ander, concernyng the controuersie betwixt Master Hoper, and the Byshop of London: in whiche booke, manye thynges are learnedly declared, and largely disputed. Wherefore nowe I pray you, that ye woulde sende vnto me your iudge∣ment of these questions expressed, with as short breuitie of wordes as ye can.

VVhether without the offence of God, it may be lawfull to the Ministers of the Churche of Englande, to vse those vestures whiche at these dayes they weare, and so be prescribed of the magistrate.

VVhether he that shall affirme that it is vnlawfull, or shall refuse to weare this apparell, offendeth against God, for that he sayeth that thing to be vncleane that God hath sanctified: and offend against the magistrate, for that he disturbeth the politike order.

To these questions, yf ye wyll make moste brieft

aunswere, and sende vnto me your iudgement as soone as ye may possiblie, you shall do me great pleasure.

God be with you.

From Lambeth the seconde of De∣cember.

The aunswere of M. Bucer to the foresayde letters.

AFter I had receyued yesterday towarde night, the letters of your most Reuerende fatherhood, immediatlye I applyed my mynde to aunswere, bearyng in remem∣braunce what I owe vnto your Father∣hood, especiallye in suche a matter, as is most agreeyng to my ministery. Your fatherhood requireth of me, that I would wryte my sentence with as much breuitie of wordes as I could, to the questions proposed vnto me.

I must nedes confesse that I am very hardely brought to vtter my iudgement to perticuler questions in the restitution of religion, specially such as be intricated with great contro∣uersies amongest godly men. For as the holy scriptures and dayly experience teacheth, Satan procureth all that he can, to set them together at variaunce with bitter contentions in the articles of doctrine and discipline of Chryst, especially suche men who be godly stirred to receyue, and to restore the kyngdome of Christ: whose godly endeuoures he laboureth, yf he can not make them quite frustrate, yet by his sleyght to hynder them, whereby they shoulde not attempt a perfit restitution of the Church, yf they ioyned together with their vttermost power. God requireth of vs that we shoulde worship him with all our harte, with all our soule, and with our whole power, and that we shoulde at once take vp∣pon vs the sweete yoke of his sonne. Therfore nowe he cal∣leth vpon vs by the terrour of his iudgement, where he hath sent so great lyght of his trueth, as at this day doth appeare, whatsoeuer vntowarde willes men haue, that they can not playnely withdrawe them selues from his commaundemen∣tes, and vtterly to reiect the yoke of his sonne. Which mat∣ter Satan vnderstandeth well ynough, and he is not igno∣raunt howe fayne we woulde be Gods by our fyrst corrup∣ted

Natiuitie, and howe we woulde gladly temper all religi∣on to serue our lustes and affections, there vpon he woulde perswade men to go in a certaine meane (where as none can be in deede) that is, that men may refuse and do some thin∣ges at their pleasures to serue theyr onlye Lorde God, which thinges yet he reputeth not so acceptable in them selues, nor man hym selfe thynketh his affections to be brydeled by them: but in suche thynges wherein the whole worship of God doth consist, and our whole saluation doth stande, our fleshe beyng the very lumpe of sinne and perdition, is won∣derfully crucified, for that he can not make hym selfe God, qualifiyng and moderatyng Goddes eternall preceptes. With this craftie sleyght, hath that auncient enemye dry∣uen miserable Germanie vnto these present calamities, wherewith they be nowe oppressed. God forbyd, Chryst Je∣sus I say our onlye Sauiour forbyd, that he preuayleth a∣gainst Englande with this craftie sutteltie. But nowe to the questions accordyng to my duetie.

Concernyng the former, this is my sentence, which I be∣leue I haue learned of the holy Scriptures. Fyrst I woulde not impart my aunsweres to any ministers of the Englishe Churches, but to such as be the true and faythfull dispen∣sours of all the misteries of God, suche as do labour to dely∣uer vnto the people, with great fidelitie, the whole Gospell of Chryst, his whole doctrine and discipline, and labour to instyll it and beate it into theyr myndes. They that be such Ministers of the Churches of Englande, may as I thynke, weare with Gods pleasure, those vestures whiche be at this day in vse: And they I thynke shall do so much the better af∣ter they haue preached the cleare doctrine of Christ our Sa∣uiour, with the detection and detestation, aswell of the whole Antichrist of Rome, as of any other aduersary to Christ: Yf they then professe by the wearyng of these garmentes, to haue no purpose at all to stablyshe any wycked deuyses that Antichrist hath obtruded to the people: Nor that Priestes be of them selues more holy, or more able to pacifie God, then other Christian men be: Nor that they present Christ

to the father in the holy communion (as they vse to affirme or that they can applie his merite at theyr pleasure, by the vertue of the worke it selfe to any man, more then he doth receyue by his owne proper fayth, of the wordes and sacra∣mentes of God. So that also he professeth, that he thereby do not meane Aaronicall rites to be restored agayne: but that he doth by his fact, perfourme only his obedience to the Kynges Maiestie, and to suche whom God hath appoyn∣ted to determine of these externall rites of the Church, with common consent by the worde of God, to this ende, that all offences of disorder, and breach of publique consent, may be auoyded: And also to protest that euery creature of God is good to Godly men, yea also for signification. And therfore all true Godly men, may Godly vse those rites, which wic∣ked men haue abused, howesoeuer vngodly.

And furthermore, to protest that they, neither the kynges maiestie, nor the great councell of the Realme, meane to re∣tayne or to cheryshe any superstition in vsing these vestures. But forasmuch as the vse of these vestures, hath ben practi∣sed godly of the right holy fathers, before the Pope was An∣tichrist of Rome, and may at this daye serue to the settyng foorth of the holy ministery, and of the whole Christian pro∣fession, to the instruction of the yonger and simpler people, so that there be a godly signification ioyned therevnto, and the same also godly taught. And that they declare, that the rulers would not remoue these vestures, wherby they might geue occasion to the weaker, in the fayth, to despyse or con∣temne the true ministery of Christ: or els to geue them any suspition by so doyng, as though they were ledde with a cer∣tayne irreligious leuitie, to ouerthrowe and abolyshe all thynges vsed before in religion, yea of those thynges whiche may serue to some good vse.

And further, they may protest, that the people ought, in beholdyng these vestures, to haue theyr meditation vpon no other thyng, but vpon the heauenly puritie and bryghtnes, and of the apparellyng of all good vertues, whiche he both set out, and also be exhibited to all true beleuers, by the holy

ministery of the Church, and that both they and theyr mini∣sters woulde labour with all diligence to attayne to that bryghtnes and comelynesse, that all at length may shyne in the vestures of ryghteousnes and saluation. And it be∣houeth Ministers to vse some garmentes, not onlye to couer and to defend theyr bodyes, but such as may also haue some signification, and may admonyshe them of some thyng.

Nowe therefore, forasmuch as it is thought good to the Kynges Maiestie, & to the chiefe councell of the Realme, to reteyne the vse of these vestures for this present, they ought to chaunge the wicked abuse of the papistes, in these good creatures of God in them selues, to some Godly vse, both to the glory of God, and to the honour of the Kynges Maiestie, and so openly to declare, that all thynges to holye and good men, are holy and pure: And that they be truelye sanctified by the worde & prayer, so that neyther deuyll nor man can defyle any creature of God, but that Godly men may vse them Godly, and to the glory of God, yea euen for some vse of signification, not onlye in the fruition of theyr naturall effectes. For all creatures may admonyshe vs ma∣ny wayes to consider the creatour, both of them, and of our selfe, and of our gratitude towarde hym, besyde the consi∣deration of his large liberalitie, in respecte of theyr naturall effectes: And to these admonitions, they maye and ought publiquely be vsed. Which sentence of myne I myght iu∣stifie with diuers Scriptures, besydes the example of the A∣postles, which dyd so long vse Moses ceremonies, without any impietie.

As concernyng the second question, this is my sentence, gathered, as I beleue, out of holye Scripture. They which do say that it is not lawfull to vse the apparell that is in question, in any maner, yea in that maner which I haue described: I say, that they be at the least in errour, for that they denye all thynges to be holye to them that be sanctified.

The same do I affirme of suche, whiche for the same cause wyll not weare those vestures, forasmuche as the vse

of them is receyued, neyther vppon superstitious or lyght cause: but by the publique lawe of the Realme, and by the consent of the Churches. In deede the vse of these vestures may be forced by such superstition to pleasure the Roman or any other Antichrist, as it is nowe in Germany, that it can not be godly admitted of the Godly ministers of Christ. For I must nedes say, that they take from the godly Magustrates theyr due honour, whiche doth deny that theyr iudgement ought to be folowed in these matters. Rom. 14. for that they do declare the vse of these garmentes to be obserued of that consideration, which I haue a litle before described.

I trust your most Reuerende fatherhood wyll beare all these thynges well in worth. For to aunswere to briefly and to grossely, I thought it a great offence, especially for that I see with what art Satan doth resyst, leste that at once the whole religion of Chryste shoulde be restored amongste vs, (as were necessary) and as al godly Kynges hath done theyr diligent labour, accordyng to Gods preceptes, and examples which he hath declared by Moses, and Chryst his sonne, whyles Satan goeth about to stirre vp so many pernitious contentions of all the circumstaunces of our religion, aswel in doctrine as rites. For surely, excepte that we remoue so horrible and manyfest sacriledges & dishonorynges of God, whereby the whole kyngdome of the sonne of God maye be receyued, and we lowly submit our neckes to his good yoke: O howe intollerable wrath of God shalbe kyndeled a∣gaynst this Realme. The Scriptures be full of suche exam∣ples, as he doth nowe shewe most terrible vnto Germanye. Our Lorde Jesus Chryst assyst the Kynges Maiestie with his holy spirite, and be present with you the head fathers of the Churches, and all the nobles of this Realme, that ye may both knowledge and embrace duetifully in time the dayes of your holsome visitation, & al other such thynges in the which only standes the peace and health of this Realme. God pre∣serue your fatherhood.

At Cambridge, this tenth of December.

¶ To M. Martin Bucer, doctour in Diuinitie most vvorthy, his reader and maister most reuerende.

GRace and peace from the Lorde. &c. For what cause I am nowe in trouble (moste Reuerende) ye shall vnderstande it by this mes∣senger, in wrytyng. I praye you that you woulde vouch∣safe once to geue it the rea∣dyng, and yf that ye shall espye any errour therein, I desyre you to signifie it vnto me by your letters. If any thyng hath ben vttered too darklye, and with fewer wordes then the cause requireth, I pray you that you woulde set it out in the margent, with more lyght, and apter wordes. If ye see the cause iust, and meete for a godly minister, subscribe therevnto in the ende I hartyly pray you. I sende you also that I haue written, be∣fore three yeres agoo, vpon the▪ x. preceptes, that your wor∣thynesse may knowe what my iudgement is in the cause of diuorse, I pray you vouchsafe to reade it, that if I haue erred in this part by humayne ouersyght, I maye be aduertysed by your learnyng and fatherly admonition, and that I may refourme the same. I pray your fatherhood therefore (and I doubt not but I shall soone obteyne) that you woulde helpe the Churche in her conflict, by the great and most notable gyftes of God vndoubtedlye bestowed vppon you. I require the same of M. doctour Martir, to whom (after your sentence and prudent iudgement is knowen) this messenger which I sende, shal repayre. The Lorde Jesus long preserue your worthynesse.

At London the. xvii. of October. 1550.

Yours in hart and prayer all hole, Iohn Hoper

¶ To the Reuerende and learned father, Iohn Hoper Byshop, his good Lorde. Grace and peace through Iesus Christ our Lorde.

RYght Reuerende, and in Jesus Chryst most dearely beloued, I had purposed to aunswere before this tyme vnto the letters which of late I receyued from you: but I was so let with wayghtie & sundry businesse, that I could not before nowe accomplyshe eyther myne owne wyll, or your expectation in this be∣halfe: wherfore I besech you, according to your accustoma∣ble gentlenesse and wysedome, to take in good part this my delay. What ye haue written of the controuersie whiche is rysen betwene you and the right Reuerende Lord Bishop of London, as touchyng the apparell of ministers, I haue both read it, as your request was, and also consider it as at∣tentiuely as I coulde for the shortnes of the tyme. I saye shortnes of tyme, because I could not retayne with me your writing but only one nyght. For the messenger who delyue∣red it vnto me, set foorth the next day early in the mornyng toward Cambridge, whyther ye wylled me to send it (being once read) by hym, vnto maister Bucer: Whiche thyng I dyd, both diligently, and without all delay.

In that litle tyme that I had to peruse your wrytyng, I comprehended so all the matter, that euen at the first I con∣ceyued no small ioy of your singuler and earnest studye, in that you put your endeuour that Christ his religion may be brought agayne vnto a chaste and simple puritie. For what shoulde be more desired of all Godlye hartes, then that all thynges, by a litle and litle, shoulde be cleane taken awaye

and cut of, whiche hath very litle or nothyng in them that can be referred wholly to edification, but rather be iudged of the godly to be superfluous. For to speake of my selfe, I am hardly drawne from that simple and pure custome, which ye knowe they of Argentine haue vsed euer, from the tyme that they refourmed their Church, where diuersitie of apparell in Church ministration was abolyshed. For I haue alwayes alowed that pure vsage that originally had imitation of the Apostles Churche. And I beseche God immortall, that this maner may both there for euer continue, and also that wher∣soeuer Christ his Church is refourmed, it maye at length be receyued. You see that in the substaunce and chiefe poynt of the matter I dissent not from you, nay I desyre with all my hart, that that thyng whiche you go about to bryng to passe, may take place. And the most especyal cause why I do so desyre, is, partly for that I woulde we shoulde come, as nygh as myght be, to the holye Scriptures in rites and cere∣monies, and folow the example of the Church, when it was in best case and state: partlye for that I perceyue that those that be geuen to papistrie, do go about with these reliques to maynteyne at least a litle spyse of Masse, and to be geuen to them, more then the nature of indifferent thynges do re∣quire. Notwithstandyng, yet the consideration of these mat∣ters do not so farre carry me, nor the reasons alleaged by you so perswade me, that I should affirme the vse of such vestures to be pernitious, or of theyr owne nature contrary to Gods worde: For I do vtterly thynke it to be a thyng indifferent. And I am not ignoraunt that suche is the nature of indiffe∣rent thynges, that at one tyme they may be vsed, and at a∣nother tyme refused. To eate that is strangled, of it selfe is an indifferent thyng: yet it is meete sometymes to refrayne from the vse thereof, and sometymes to vse it most freely. And in this respect, though I haue sayde this diuersitie of Church apparell is not to be retayned: neuerthelesse, it to be wicked, I neuer so iudged, that I dare therefore condemne any such whom I see vse it. For yf I had ben so perswaded, I would neuer haue cōmunicated here in England with the

Church where such a choyse as yet is reserued. For although as I sayde, I do very litle alowe it, neuerthelesse I see some∣times in these indifferent things, that some of them although they be greeuous & burdenous (in that it is not lawfull to do otherwyse) must be pacientlye suffered, left yf men shoulde stryue for them more bytterly then it needeth, that it woulde be a let to the aduauncement of the Gospell, and also that those thynges whiche of theyr owne nature be indifferent, through our heate in contention, shoulde be taught to be meer wicked: Which two thynges, except I am deceyued, bryng with them great and greeuous discommodities. For yf we could be content to suffer the Gospell fyrst to be spred and depely to take roote, without all doubt, men would bet∣ter and easiyer be perswaded to remoue away these externall rites. A man, so long as he is sycke, or is in his recouery, of∣tentymes is much greeued that certayne small and tryflyng thynges parteynyng to his meate and drynke, should be de∣barred from hym, which yet afterwarde when he is fully re∣stored vnto his health, by himself & of his owne accord with∣out any other mans councell, doth renounce them, as vn∣meete and vnprofitable. Wherfore, let Englande be fyrst di∣ligently instructed, and confirmed in the chiefe and most ne∣cessary poyntes of religion: then afterwarde by my iudge∣ment, the Church shall not be much offended to haue these thynges, somewhat superfluous, to be remoued. But nowe where as alteration in the most necessary poyntes of religi∣on, is laboured for, and that with so much difficultie: if now we pronounce those thynges to be wicked, that be of them selues indifferent, so much woulde the most part of mennes myndes be alienated from vs, that from that day they would not fynde in theyr hartes, euer after to heare with a good wyll at our handes sounde doctrine, and instructions of very necessary matter. Surely, Englande is much bounde vnto you, in that ye haue laboured more then a great sort hath, in preachyng and teachyng. Lykewise, in Englande you alre∣dye haue obteyned much fauour and great aucthoritie, wher∣by ye shalbe able to do muche good to the aduauncement of

gods glory, Ye must therefore take heede, left ye stande sit your owne way, contendyng to bytterly, and all out of time. Yet woulde I not haue you hereby gather, that my mynde is, that a Minister of Gods worde should neuer contende for the mayntenaunce of the trueth and principles of Scrip∣tures, I make no such assertion, who dayly aswell in publike as in priuate disputations, in wayghtie controuersies, do take a part agaynst the aduersaries for true religion. But this I say, we must take heede, lest these thynges whiche be of lesse importaunce, through our siryfe, may be the meanes that those thinges which shoulde be esteemed of greater force and value, eyther can not at al be brought into the Church, either if they be once brought in, can not be establyshed with continuaunce. Agayne, yf we holde on in disswadyng from these indifferent thinges, as pernitious, and altogether wic∣ked, we condemne withall very many Churches which haue receyued the Gospell, and blame to bytterly innumerable, which a great whyle agoo were counted worthy of al prayse. Neyther am I ignoraunt, that the aucthoritie of Churches that be nowe, or hath ben, ought not to beare such a sway, that thereby the aucthoritie of Gods worde shoulde be trode vnder foote: Which (although the whole worlde shoulde run to wrecke) ought to remayne without touch of breste sure & vnuiolable: yet for al that I iudge we must take heede, lest that for thinges indifferent, eyther we condemne suche Churches as be now at this day, or thynke not well of those that haue ben long before our dayes. And forbecause I per∣ceyue that ye suppose these thinges not to be indifferent, per∣aduenture it shall not be amysse nowe for to examine the rea∣sons that so ledde you: & that (as you do) I may do it in fewe wordes, I reduce the chief matter to two chief poyntes. First of all, ye say that the Priesthood after the order of Aaron, is not to be restored, whervnto these diuersities of vestures seme to pertayne. For seyng we haue Chryste to be our Priest, Aarons ceremonies be vtterly abrogated, and therfore they cannot be called agayne of those that meane well and gedly. The second foundation of your reasons, is, that these diuer∣sities

of vestures were inuented of Antichrist: therefore we ought not only to forsake the Pope, but all his inuentions. Besydes this, ye woulde haue all maner of difference of ve∣stures and apparell of Ministers to be taken away. Where∣fore, seyng these two be the chiefe strength of your argumen∣tes, I wyll fyrst intreate of them. Afterwarde, I wyll adde what soeuer it be, yf I can call to my remembraunce any o∣ther thyng, brought in of you to confirme your opinion.

In Moses lawe or Priesthood, after Aarons order, there were sacramentes, with the whiche it pleased God to con∣firme (as I myght say, by puttyng his seale to them) the pro∣mises made of Chryst commyng. I knowledge & do graunt, that all these thynges be abrogated, neuer to be brought in agayne, for we beleue that Christ is alredye come, and not that he wyll come. And we haue other seales in Scripture delyuered to vs of Chryste hym selfe in the Gospell, bread, wyne, and water: therfore we neede not call agayne signes for this purpose vsed in the olde Testament. There were al∣so in that lawe other signes & actions so ordeyned, that they could not be properly called Sacramentes, and yet they had some respect to comelynesse, to order, and to some commodi∣tie. And these I iudge may be restored & retayned, as thinges agreeyng to the lyght of nature, and inducyng to some profi∣table vse. Who doth not see that the Apostles, to the intent they that beleued myght lyue more peaceably and quietlye, dyd commaunde the Gentyles to abstayne from bloud and strangled: And yet these thynges, without all doubt, were fetched frō the order of Aaron, if ye wyl comprehend general∣lye all thynges whiche was in the olde lawe. And there is none of vs ignoraunt, but that the tenthes was fetched from thence, which now in our dayes be appoynted to fynde the Ministers of the Church thorowout Christendome. You can not wel proue by the Scriptures of the new Testament, that Psalmes and Hymnes were songue in the Churche at publique seruice, which thyng yet appeareth most playnelye to be done in the olde Testament. I wyll here omit that Saint Ambrose in his exposition vpon the. xiiii. Chapter of

the fyrst to the Corinthians sayth moste playnely: that the maner of prophesying whiche Paule teacheth, was deryued out of the Sinagoges, into our Churches. To these I could bryng foorth other thynges, and that not a fewe in number (yf tyme suffered me to consider diligently the matter) which our Church haue borowed out of Moses decrees. And that I may speake only of holy dayes, which we kepe in memory of our Lordes resurrection, byrth and death of Chryst, & Pente∣cost: shoulde we therfore abolyshe them, because they be the reliques of the olde law? You see, as I suppose, by all these thynges, howe that not all that pertayned to the Priesthood of Aaron, is so abolyshed, that nothyng of it maye be retay∣ned or vsed of vs at these dayes. Nor here ye shal not by and by saye, that this is nothyng els but to open a wyndowe to all abuses, as to holy water, sensynges in the Churche, and to infinite suche other: For the aduersaries wyll strayght shape you this aunswere. Fyrst of all, that there must be li∣mitted a measure in any case, as well of those that be reser∣ued, as those that shalbe brought agayne into the Churche. And secondarylye, that no opinion or vertue of religion is at all to be attributed vnto them, contrarywise to that we see is done of the papistes in theyr holy water & sensyngs. Last of all, there must good heede be taken, lest our Christian libertie be brought into some daunger, which shoulde be, in ease yf y^t such thyngs as be reserued or restored, be appoynted necessarye meanes for to obteyne saluation. For so are such thynges to be brought in agayne, or to be tollerated, that they be layde away when they appeare not to be put to good vse. And so it seemeth to me, we must do at this tyme with this diuersitie of apparell, accordyng as I declared my mynde before. For I woulde, and nowe wyshe, that they were layde asyde: but forsomuch as yet hytherto it hath not preuayled (vntyll better may be) I thynke we ought to beare them. And yf it pleased God, I woulde that the Churches of Germany myght redeeme theyr libertie with this one in∣conuenience, although I wishe by al meanes, that no super∣stuous thyng shoulde be forced vpon them. But let vs con∣sider

your other argument, that is to say: It is not lawfull to vse these kinde of vestures, because they were inuented of the popes tiranny. In this poynt I do not well perceyue howe it maye be affirmed for a suretie, that we can vse nothyng that perteyned to the Pope, and is vsed in popery. Truely, we must take good heede that we bryng not the Churche of Christ into such bondage, that it may not vse any thyng that the Pope vsed. It is very true, that our forefathers toke the temples of Idols, & turned them into holy Churches, where Christ should be worshypped: And they toke also the salarie and reuenues consecrated to the Idolles of the Gentyles, to theyr wicked shewes and playes, and to theyr holy votaries virgins, & transposed it to finde the Ministers of the Church: And yet all these thynges dyd not onlye seruyce vnto Anti∣christ, but vnto the deuyll. Yea the holy Ecclesiasticall wry∣ters, dyd not sticke to take the Uearses of Poetes, which had ben dedicated vnto Muses, and to other diuers gods & god∣desses, for to be played in playes, and spoken in shewes, to obteyne the fauour of theyr gods: I saye they dyd nothyng stycke or feare to vse them, when it seemed to them conueni∣ent, imitatyng Paule the Apostle, who stocke nothyng at all to rehearse for his purpose Menander, Aratus, and Epimeny∣des, & that he did in intreatyng the holy Scripture, appliyng prophane wordes, to set forth gods religion. We reade also howe that Wyne was consecrated vnto Bacchus, Bread vn∣to Ceres, Water vnto Neptune, Oyle vnto Minerua, Let∣ters vnto Mercury, Song vnto the Musis and vnto Apollo, and many other thynges Tertullian rehearseth in his▪ booke entituled de Corona militis Christiani, where almost he en∣treateth this selfe same argument. Yet for al that, we stycke not to vse all these thynges freely, aswell in holy, as in pro∣phane vses, although at one tyme or other before, they had bē consecrated to Idolles and to deuyls. Howbeit, I wyll not graunt, that these diuersities of vestures haue their begyn∣nynges* 1.1 of the Pope, forsomuch as I reade in the Ecclesiasti∣call Hystory, howe that John the Apostle wore at Ephesus, where he dwelled, a byshops apparell, tearmyng it, Petalum

seu lamina Pontificalis. As touchyng Saint Ciprian the ho∣lye Martir, Pontius the Deacon writeth, that a litle before he shuld be beheaded, he gaue vnto hym that was appoynted to behead hym, his vesture called Birrus after he had put it of, & to the Deacons he gaue his other vesture called Dalmatica, and so stode in lynnen. Chrysostome maketh mention of* 1.2 the whyte vesture of the ministers of the Church. More∣ouer, the auncient wryters declare vnto vs, that Christians when they came first vnto Christes religion, chaunged their apparell, and for a gowne they dyd put on a cloke, for the which cause when they were mocked of the Gentyles, Ter∣tullian wrote a very learned treatise, De Pallio, that is to say, of a Cloke: Neyther, as I take it, you be ignoraunt, that a whyte vesture was wont to be geuen to them that were baptized. Wherfore it appeareth, that before the Popes ti∣ranny ouerwhelmed the Church, there was some maner of diuersitie of apparell in the Church. But be it so, let them be the inuention of the Pope, as you woulde haue it: yet notwithstanding, for the respecte of the papisticall inuention in them, I can not be perswaded so muche impietie to be therin, that whatsoeuer it toucheth, it doth by and by so in∣fecte and corrupt, that it cannot be lawfull for good and god∣ly men to vse it Godly. I suppose, ye vnderstande what my iudgement is, eyther in reseruyng, or bringing in agayne the Moisaicall or papisticall rites.

Nowe that I haue briefelye gone ouer these two chiefe poyntes of your reasons, I come vnto that whiche ye also graunt: That all thynges inuented by man, be not forth∣with to be reiected and condemned. For what is it els but mans inuention, that we communicate at the Lordes ta∣ble, rather in the mornyng then when we haue dyned. It was also deuysed by man, that the value of such thynges as was to be deuyded in the primatiue Churche, were layde at the feete of the Apostles. I graunt with you, that these choyses of apparell do not of it selfe edifie: And yet for all that, other men wyll iudge it expedient that they be tollerated for a tyme, as though peraduenture by that

meanes, these contentions wyll be auoyded, by which it is in hazarde lest greater benefites and more ample commodi∣ties be hyndered, and (as we see it falleth out) lest mennes myndes be withdrawen from the Gospell. I wyll not here saye, that they whiche stande to the defence of this matter, may pretende some honest and iust signification of the appa∣rell, and that not dissentyng from the worde of God, which is this. The Ministers of the Church (as the prophete Ma∣lachy witnesseth) be Angels and Gods messengers: but An∣gels for the most part appeared, being clothed in whyte gar∣mentes. I pray you, howe shall we debarre the Church of this libertie, that it can not signifie some good thyng, in set∣tyng foorth theyr rites and ceremonies, especially beyng so done, that no maner of Gods honour is attributed vnto them, and that they be in sight comely, and in number few, and that Christian people be not with them ouerburdened, & matters of greater importaunce be omitted. Peraduenture you wyll say to me: Let Ministers of the Churche declare themselues to be Angels, & not represent Angels by significa∣tion. But Paule the Apostle might so haue ben aunswered, when he taught the Corinthians that it was meete that a woman shoulde haue her head couered, and a man his head vncouered, vrgyng it only in respecte of signification. For some man of the Church myght haue aunswered hym, say∣ing: Let a man declare hym selfe to be head of his wyfe, and let a wyfe declare her selfe to be subiect vnto her husbande, not in signes, but in deedes and conuersation. But yet Paule iudged it a meete and a profitable thyng, that both of them, aswell the man as the woman, should be monished of theyr duetie by such a signe or action. For by such signes and meanes, we be stirred vp to do our office and duetie, for they bryng into our myndes that whiche is decent for vs to do. And yf hereby the weakelynges take an occasion of er∣rour, let them be monyshed that they be but indifferent thynges, and let them be taught that no part of Gods honor and religion is placed in them.

Nowe, whether the eyes of them that be present, be tur∣ned

cleane away from thynkyng of serious matters, because of the diuersitie of apparell, peraduenture euery man wyll not graunt it. Fyrst the aduersaries maye aunswere, that this shall not folow, yf such apparell be appoynted that, hath no gorgeousnesse, but is playne, and vsed before in the Church: For no man maruelles at those thynges that be dayly vsed, and of small value. Nay it is more like, that men beyng stirred with the reuerence of them, shall haue theyr cogitacions more attentiuely vpon serious thynges: for the externall partes of the sacramentes, seeme to be instituted to this ende, that we euen of the very fyght, and of our externe sensis, shoulde be inwardely moued to haue contemplation of diuine thynges. Neyther suppose I by and by a tiranny to be brought in, yf any thyng that is indifferent should be receyued into the Church to be done, and that many should constantly obserue the same. Nowe a dayes we do mini∣ster the Lordes supper in the mornyng, so that we wyll not receyue at al after dyner in the publique congregation. But who wyll say that this sauoureth of any tiranny, which we all do with one wyll and consent? Truely it woulde please me rather, (as I haue oftentymes rehearsed) that we shoulde only do those thynges that Chryste dyd, and Paule delyuered: but yf there be some indifferent thynges added, I woulde not nowe therefore greatly contende, especially forsomuch we see that they by whom the lyght of the Gos∣pell is much aduaunced in England, and dayly may be more aduaunced, do take part agaynst vs. I graunt with you, that all which is not of fayth is synne: Neuerthelesse, that which is written of Saint Paule to Titus, seemeth greatly to serue for to ease and quiet the conscience, that is: All* 1.3 thynges are cleane to the cleane. And to Timothy: Euery creature is good. For it is not necessaryly required that we* 1.4 shoulde proue euery particuler thyng which we vse, to be ex∣pressely mentioned in the Scriptures. It is enough general∣ly to knowe this fayth: That indifferent thynges can not corrupt those that be of a pure mynde and sincere conscience in theyr doynges.

These thynges haue I briefely gathered together, as touchyng the controuersie whiche ye proposed vnto me, out of the which, I beseche God with all my hart, that ye maye shyft your handes well of. And I desyre you to take in good part that I haue written: for yf I coulde haue aunswered eyther more substancially or more playnely, I woulde haue satisfied your request to my power. But forbecause it is not graunted to euery man to wryte handsomely and redyly of these matters, you must needes pardon me. And assure your selfe further of this one poynt, that I am redy nowe and at all tymes to beleue the trueth, when I shall be otherwayes instructed. In the meane season, thynke ye not that this iudgement whiche here I haue declared vnto you, was but nowe fyrste perswaded vnto me. For euen from the begyn∣nyng, synce that I applyed my selfe vnto the Gospell, my mynde was, that this difference of vesture shoulde be taken awaye: but yet so, that I dyd not iudge it of theyr owne nature eyther wicked, or pernitious. I beseche God almyghtie to preserue you safe & sounde with all your house∣holde, through Chryst Jesus our Lorde.

Farewell.

At Oxforde, the fourth of Nouember. 1550.

Yours both in minde and spirite vvholly, Peter Martir.

Amplissimo domino et Colendissimo Symmistae Ioanni à Lasco.

¶ The Lorde graunt vnto vs in these troublesome tymes of the Church, to begyn and finis he all things that offences and daungers be not encreased. Amen.

THe more diligently I weigh and consyder, both what fruite we may ga∣ther by this controuersie of vestures, & also what Sathan goeth about thereby to worke: I woulde haue wyshed before the Lorde, that it neuer once hadde ben spoken of, but rather that all men of our function had agreeably and stoutlye gone forwarde and continued in teachyng true repentaunce, the holsome vse of all thynges, yea in commendyng and puttyng on the appa∣rell of saluation. I see in very many right honorable (alas I say) I see their marueilous diligence in abolishing Amelech, concernyng stones, stockes, vestures, & those thynges that be without vs: when in theyr deedes and whole lyfe they most styflye retayne the whole Amelech styll. I knowe also some that helpe forward this stryfe, so that in the meane tyme the chiefe and most necessary poyntes are lesse regarded & called vpon, that is: of remouyng sacrilegious persons from spoy∣lyng of Churches: of prouydyng fyt ministers for euery pa∣ryshe: of the restoryng of discipline agayne. As for my part yf I thought those ceremonies and vestures were impure of them selues, I woulde not take vppon me in any wyse the office of a Byshop, vntyll by ordinary aucthoritie they were taken away. &c. But to the purpose. I thynke it not im∣partinent vnto this matter, that we all be admonyshed to take heede of Sathans accustomed sleyghtes, whereby he leadeth vs away from the care of necessary thynges, to the carefulnesse of those thynges whiche may be well let passe, and from the searchyng out of the true doctrine of Chryst, to

induce vs to those things, wherin few can consent a like, & fi∣nally, by the which he kyndleth in diuers men a zele to purge those thynges which are without vs, thereby to neglect our inwarde deformities. And seyng whatsoeuer we do eyther in worde or deede, both priuately and publiquely, we ought to do it in the name of our Lord Jesu Christ, geuing thanks by hym to God the father: Surely it is our duetie, no lesse circumspectly to beware that we nether do nor leaue vndone any thyng, whereof we haue not sure or certayne auctoritie out of Gods worde, touchyng our actions and matters do∣mesticall and Ecclesiasticall. It is alwayes & in all thynges synne, whatsoeuer is not of fayth of the certayne worde of God.

But to consider this question in it selfe. I haue, ac∣cordyng to my gyfte, weyghed your reasons, and yet I can perceyue no other, but that the vse of all externall thynges, aswell in holy ceremonies, as in priuate matters, ought to be left free to the Churches of God. I call that free vse, wherin godly men vse thynges created of God without any superstition, and to a certayne edifiyng of theyr fayth in Chryst. I veryly (as I haue confessed vnto you, and haue declared in deede vnto our countreymen) had rather that no kynde of vesture whiche the papistes vsed, were retay∣ned amongst vs, and that both for the more full detestation of the Antichristian priesthood, and also for playner aduou∣chyng of Christian libertie: yea and to be shorte, for the auoydyng of daungerous contentions among the brethren, (though notwithstandyng I woulde haue the Ministers of Churches to vse sage vesture, and such whereby they myght be discerned from other men) but chiefely I woulde all the discipline of Christ to be in force among vs: Yet I can not be brought by any Scriptures (as farre as I see hytherto) to denye that the true Ministers of Christes Churche may vse without superstition, and to a certayne edification of fayth in Christ, any of those vestures whiche the Antichristians a∣bused. For what shoulde let, but that the Churches maye vse that whyte vesture, or more vestures, to monyshe. vs

precisely of that diuine benefite which he by the holy ministe∣rie of the Church dealeth vnto vs, the benefite I saye of the lyght and dignitie of that heauenly doctrine: & by the which also the Ministers them selues may be the more myndfull of theyr offyce, and had both for it, and by the admonyshment of that outwarde token, in greater reuerence of the common people of the Churche. Whether we wyll or naye, we are compelled to confesse, that the insignes of them that beare publique offices, helpe somethinges to retayne and encrease the auctoritie of Magistrates and publique power, yf other thynges want not, by the which the true reuerence is geuen vnto them. For yf these thynges be not ioyned with those ensignes, they induce not a veneration, but rather the singu∣ler detestation of them, who vnworthyly vse these notes of vertue. Signes in deede are signes, and not the thynges: yet how much they are able to admonyshe & moue the mynd (God geuyng the increase) he that obserueth, wyll wonder.

Wherefore, whereas otherwayes the true dignitie of Ministers is euident, & if any perticuler Church by publique iugement do consent vpon the retaining of certain vestures, only for the cōmendyng vnto vs of the gyftes of God which he geueth by the ministery of the Church, and for to put the yonger and ruder sort in mynde, without all superstition: Truelye I can not see why suche vse of vestures in suche a Church, may not serue to some commendation of the holye ministerie, and so consequentlye to the edification of fayth. For what let is there, but at this day they which are indued with the same spirite of faith, may vse a few signes as godly, as the auncient holy men haue vsed many? They had (you wyll say) expresse writing concerning the vse of their signes. I graunt, and in deede it made much touchyng the true vse of their signes. But in that God dyd commaunde the vse of those and many signes, we certaynly learne, that the vse of those signes may serue (he geuyng grace) to promote true religion, and that it hath none vncleannesse in it selfe, or su∣perstition: neither can be by the abuse of the wicked so pollu∣ted, that it can not be healthful to godly men vsyng it godly.

Nowe when as God by his worde hath sanctified all thyngs by our prayers, and hath made al thynges pure to the pure, what cause can we alleage out of the worde of God, to deny that god wyl not blesse such vse of signes (wherof we speake) that it should not be effectuous to that Church to some com∣mendation of the ministery, and therof also to some edifica∣tion of fayth? For howe can it be, but that he which promi∣sed to blesse all the workes of our handes whiche we take in his name, wyll denye his blessyng to these signes, seyng he hath no where forbydden such a vse of them as we haue ex∣pounded, and hath made vs Lordes of the Sabboth, and all other thynges of this worlde?

But yf we graunt that these thynges which I haue spo∣ken concernyng the vse of such signes, may be: it is surelye the part of brotherly charitie, commaunded vs by God, to leaue such vse of suche signes in such a Churche, free, to the iudgement and conscience of that congregation, excepte we see an open abuse, eyther of superstition (as if these thynges were vsed as conteynyng in themselues some part of godly worship of themselues) or of contention (as if they displeased the greater and better part of the Church) or of gettyng of good wyll of some men, whom in these thynges we ought not to gratifie, because they therby go about to bryng a ser∣uitute, vnworthy for Christian men.

It was euident at Saint Paules tyme, by the most cleare Scriptures of God, that the vse of dayes, meates, & al other externe thynges, was made free, and it was a sure token of infirmitie in fayth to doubt therof: yet the holy ghoste pro∣nounceth, that such weaklinges ought to be receyued, not to the troublyng of their cogitations, and not to be contemned of the stronger in fayth, and that in these thynges it myght be graunted to euery one to be sure of his owne sense, seyng that the Lord had receyued these weaklynges.

Nowe if the holy ghost woulde haue men to yelde so much to them which were in a manyfest errour, inasmuch as they depended vpō him in the chiefest & necessary partes of sincere religion: what ought to be graunted to these concerning the

free vse of external thinges whom we can not conuict of any errour by Gods worde? For howsoeuer I examine and ex∣pende those your two arguments (that is: They are the imi∣tation of the Aaronicall priesthood, and the markes of Anti∣christes priesthood, and therfore ought to be eschewed of them that loue Chryst) yet that thyng whiche you woulde, is not hereby concluded. For to imitate Aarons ceremonies, is not of it selfe vitious: but only then when men vse them as necessarie to saluation, or to signifie that Chryste is yet for to come to take fleshe vpon hym.

For yf by no meanes it be lawfull to vse those thynges whiche were of Aarons Priesthood, or of the Gentyles, then is it not lawfull for vs to haue Churches, nor Holydayes. For there is no expresse commaundement by worde in the holy Scriptures of these thynges: It is gathered notwith∣standyng, from the example of the olde people, that they are profitable for vs, to the increase of godlines, which thing also experience proueth. For any thing to be a note of Antichrist, is not in the nature of any creature in it selfe (for to that end nothyng was made of God) but it hangeth altogether of consentyng to Antichristes religion, and the professing ther∣of. The whiche consent and profession beyng chaunged in∣to the consent and profession of Christianitie, there can sticke in the thynges them selues, no note or marke of Antichristes religion. The vse of Belles was a marke of Antichristiani∣tie in our Churches, when the people by them were called to Masses, and when they were rong agaynst tempestes: nowe they are a token of Christianitie, when the people by them are gathered together to the Gospell of Christ, and other ho∣lye actions. Why may it not then be, that the selfe same gar∣ment may serue godly with godly men, that was of wicked signification with the vngodly? Truely I know very many ministers of Christ, moste godly men, who haue vsed godlye these vestures, & at this day do yet vse them: So that I dare not for this cause ascribe vnto them any fault at all, muche lesse so heynous a fault of cōmunicating with Antichrist, for the whiche fault we may vtterly refuse to Communicate

with them in Christ. The Priestes of deuils did celebrate in theyr sacrifices, the distribution of bread and the cuppe, as Iustinus Marter, and Tertullian make mention. What let is there, why we may not vse the same ceremonies also? you wyll say, we haue a commaundement of the Lorde touching this Ceremonie. Uery well. And by the selfe same it appea∣reth, that same thyng to serue among the children of God to the seruice of Christ, whiche the wicked abused in the seruice of Deuylles, yf the commaundement of Chryste be added thereto. But it is the commaundement of Chryst, that in our holy actions we institute and vse all thynges so, as com∣lynes and order be obserued, that fayth may be edified.

Nowe yf any Churche iudge and haue experience (such as I doubt not there are many this day in Germanie) that the vse of suche vesture bryngeth some commendation to the holy ministration, and thereby helpeth somwhat in the way of comelynes & order, to the encrease of fayth: what (I pray you) can be brought out of the Scriptures, why that Church is not to be left to her owne iudgement in this matter, ney∣ther therfore to be contenmed, or to be called into question for her iudgement sake? That Church veryly will kepe in these thynges a meane agreeable to the Crosse of Christ, and wyll diligently attende, that no abuse crepe into it.

If therefore you wyll not admit suche libertie and vse of vesture to this pure and holy Churche, because they haue no commaundement of the Lorde, nor no example of it: I do not see howe you can graunt to any Churche, that it maye celebrate the Lordes supper in the mornyng, and in an open Churche especially consecrate to the Lorde: that the Sacra∣ments may be distributed to men kneelyng or standing, yea, to women aswell as to men. For we haue receyued of these thynges, neyther commaundement of the Lorde, nor any example, yea, rather the Lorde gaue a contrary example. For in the euènyng, and in a priuate house he dyd make his supper, and distributed the Sacramentes, and that to men only, and sitting at the table. But it wyll be obiected, that in England many vse vestures with manifest superstition, &

that they do noryshe and confirme in the people superstition. Euen so (it may be aunswered) very many abuse all this whole Sacrament, as also Baptisme and all other Ceremo∣nies. Therefore let vs withstande this mischiefe, and van∣quishe it vtterly. Wherevnto though it may be that the ta∣kyng away of vestures maye helpe somethyng, yet to dryue away all this mischiefe it wyl not suffise. Nay the Priestes them selues must be fyrst remoued, and in their roumes pla∣ced faythfull ministers in the kyngdome of Chryst, suche as be learned in deede and godly affected. To this therefore, to this I saye muste we chiefely endeuour our selues, that the hartes of the people may be purged by fayth, whiche fayth is fyrst begon and increased by the hearyng of the worde of God: this hearyng is brought by the preachers of the Gos∣pell. Suche therefore let vs call for, and that there maye be store of them, let vs be earnest for reformation. Let there be a visitation of the vniuersities, whence many fyt ministers for Churches may be gotten. Let vs neuer ceasse to crye out agaynst that Sacrilege, that the fattest benefices are graun∣ted to vnworthy men, in respect of their worldly seruice: that the paryshes are so miserablye vndone through papisticall sleyghtes and violence. These, these I say, are certaynely papisticall factes, agaynst these ought we chiefely to bende our force: but to be stoute and earnest against stones, stockes, vestures, and suche other thynges, which of them selues ney∣ther bryng gayne, pleasure, nor honour, it is a very easie matter to the hearer and speaker, especially those that be discharged from papisticall superstition, for by the shakyng of suche thynges, great mens stomakes are not offended. But to remoue Churche robbers from the spoyles of Chur∣ches, and to do all thynges possible to this ende and purpose, that euery parishe may be prouided of conuenient ministers, and that Curates may haue sufficient for their sustentation, and to ayde them to the ful restitution of Christes discipline: This is a thyng of great moment: This is a harde thing to all them whiche are not able to say with Saint Paule: For* 1.5 Christ is to me life, & death is to me aduauntage. And again,

God forbyd that I shoulde reioyce, sauyng in the Crosse of our Lorde Jesus Christ, wherein the worlde is crucified to me, and I to the worlde. It pleaseth me ryght well, that all Antichristes trashe shoulde be remoued away, as farre as myght be. I meane not onlye his ensignes and markes, but all his steppes and shadowes in what thyng soeuer they seeme to stande, whether it be in stockes, stones, garmentes, or whatsoeuer other thyng els it be. But let vs endeuour our selues to banyshe fyrst the body and substaunce of Anti∣christ, and then after his ensignes, steppes, and shadowes. The body and substaunce of Antichrist, consisteth in the wic∣ked destroyers and spoylers of Churches, by whose meanes, not onlye Christes discipline, but also all the whole doctrine is oppressed and put out of place.

When I consider these thinges, and agayne looke backe (as I ought to do) towarde the preceptes of the Lorde, and his examples: I wyshe with al my hart, that as many of vs as wyll be Chrystes folowers in deede, that euen so we ear∣nestly go about to restore his kingdome, as the Lord himself went about to begin it, and that we seke it before all other thynges, and let the preachers in all doctrine & discipline in∣struct the people, & be suche who for our Lorde Chrystes sake & the preachyng of the Gospell wyll be redy to leaue all: and that by these mens ministerie we bryng the people to the kyngdome of Christ, and let vs appoynt to euery flocke their owne faythfull shepheard, who may labour no lesse to call agayne the true notes and markes of Christianitie, as to abolyshe vtterly the markes and notes of Antichristianitie, whiche I woulde wyshe so abolyshed, that there remayned not so muche as the memory of them in any mens hartes. But seeyng that this thyng can not be brought to passe, vn∣lesse Chrystes kyngdome be fully receyued, I woulde wishe that all we should to that ende bestowe al our strength, vnto the whiche worke, for as muche as we nede many workefe∣lowes, I woulde wishe (with all such as truely loue the Lord Jesus) that we set apart all dissention, and ioyne in one per∣fect concorde, to endeuour our selues to set vpon the common

aduersary. We see now beyng taught by the experience of so many yeres, that the Lord graunteth but to a fewe, to de∣part from that sentence which they haue once fastened them selues in, specially yf they haue also contended for the same: so that we shalbe inforced eyther to dissolue christian Cōmu∣nion with many whō the Lord hath receyued, or els we must geue place one to another, to the intent that eyther of them may rest in their owne iudgement, though the other dissent. It is a very harde thyng in deede, yea to moste holy men, to denye them selues, and he is seldome founde among men, whiche would not be content rather to yelde in his patrimo∣nye, then in the opinions of his witte. Nowe then where as we see almightie God to beare this our infirmitie in vs so mercyfully, fye on the hardnes of our hartes, yf the example of our Lorde and God can not encline & mollifie our hartes, to the lyke mercy and pacience. Wherefore I conclude, that we ought to take great diligent heede: Fyrst that we take not vpon vs straight way, to determine all questions as they rise, yea, let vs sturre none at al which throughly tend not to the kyngdome of Christ. Let vs acknowledge the weakenes of our wytte and iudgement. Let vs stande in feare of our naturall arrogancie, and our peuishe selfewill in our owne inuentions. All thynges necessary to saluation, are set forth vnto vs openly, dearely, & plenteously in the holy scriptures, and in the study and perfection thereof, euery one of vs wan∣teth very muche. Let vs labour then to fulfyll, and once to make vp our imperfection with godly studies. Of all other matters, let vs dispute most warely, let vs define most slowly or neuer, let vs contende at no time. If at any tyme through the craft of Satan, and our owne negligence, variaunce shal ryse in these thynges, let vs betyme leaue of from the same as soone as we can, by whatsoeuer way we may, or els let vs make some truse in them. Seldome is there any victory ob∣tayned: yea neuer holsome victory gotten.

Hereby (most godly sir) you see vndoubtedly what is best to be done, both in this controuersie of vestures, and also of the libertie of other Ceremonies. I had rather then muche

goodes this question had neuer ben moued: but nowe seeyng it is moued, I wyshe it to be geuen ouer and deferred to some other tymes.

These your two argumentes: It is a peece of Aarons Priesthood, and therfore contumelious toward Christ nowe exhibited, as then glorious, when he was to be exhibited. Secondarily, These are notes of Antichristianitie, and ther∣fore not to be vsed of men geuen to Christianitie. These reasons (I say) conclude not in my iudgement, that whiche you toke in hande. For we borowe many thynges godlye from the orders of Aarons Priesthood, to the glory of Chryst nowe exhibited. So many thynges whiche the Antichristes haue made markes of theyr impietic, may be tokens of the kyngdome of Chryst, as the signes of bread and wyne, the water of Baptisme, the laying on of handes, preachynges, Churches, Holydayes, and many other thynges. Also these places of Scripture are of a great scope. The earth and the fulnes thereof is of the Lord, not of the Deuyll, not of Anti∣christe, not of the wycked. And agayne, the sonne of man is* 1.6 Lorde of the Sabboth, and the Sabboth is made for man,* 1.7 and not man for the Sabboth: And all thynges are pure to* 1.8 the pure: And euery creature of God is good, nor can be de∣filed* 1.9 to good men, by the abuse of euyll men. The worde of God must be folowed in all respectes, aswell in our priuate actions, as publike. For all thynges are to be done in the name of the Lorde Jesu, and to the glory of God. Then such libertie as we graunt to our selues in our priuate vse of ex∣ternall thinges, let vs not denye in publike. The true spirite of Christ goyng about to ouerthrowe Antichrist, ouerthro∣weth fyrst those thynges whiche are chiefe and peculier vnto him. For fyrst the spirite of Christ endeuoring the restitution of Christes kyngdome, restoreth first doctrine and discipline, which be the chiefe & peculier poyntes of Christes kingdome.

This colourable craft of Satan also must be taken heede of, by the which he bringeth to passe oftentymes, that eyther we recken those thynges sinnes whiche are no sinnes, and those that be sinnes in deede, we seeme not to regarde them

in our selues: Or els agaynst those sinnes which our consci∣ence defyne to be sinnes in deede, we vse no suche seueritie as we ought.

The Lorde graunt that you, ryght worshypfull frende, may religiously weygh these thinges. I knowe you seeke the glory of Christ, and I haue harde of you wherein I reioyce, that you are carefull of your iudgement, so that you dare not strayghtway recken the same for sure and certayne, though you seeme to folowe playnely the worde of God, thynkyng with your selfe that you are a man, and that you maye slyde out of the way.

Therefore I desyre and beseche you by the Crosse of the sonne of God, by the saluation of the Churches whiche are at this day ouerwhelmed with calamities, by the desired con∣sent that we shoulde seeke to raigne in all Churches, by the peace that is in Christ Jesu: Agayne I desyre and beseche you, that you do nothyng rashely in this question of Cere∣monies. You haue seene weake members in the Churches of Saxonie, you haue seene also many thinges for the which you geue God thankes. Let no man therfore except it be vp∣pon great necessitie, cast of those, whom the Lorde hath so notablye taken to hym. O woulde to God the state of the Churches of Fraunce, Italy, Poleland, were brought to this poynte. Let vs in this Realme take most godly heede, that we further not vnawares the deuils intentes, who throweth in among vs sundry questions & controuersies: lest we should take in hande to handle the question of settyng forwarde the doctrine of the Gospell, and restoryng of discipline, and ther∣by to remoue all Drones from Ecclesiasticall and scholasti∣call ministeries. This Sathan, when he can not retaine the order of Bishops wholly in seruice vnto hym, he goeth about vtterly to abolyshe this order, & by that occasion so to spoyle the Churches, that whyles due stipendes want, the holy ministeric may be committed to the vilest of the raskail people. Let vs take heede of these cogitations of Satan, and let vs withstande them as much as we can, by the power of the Lorde, and by no meanes vnaduisedly to helpe them for∣warde.

Fewe we are whiche sincerely professe the Lord Je∣sus, and none of vs there is, whiche is not oppressed with much infirmitie: therefore let vs receyue one another, as the Lorde hath receyued vs. Let vs yelde mutually one to ano∣ther, as the Lorde hath yelde to vs, whiche sincere and dew∣tifull loue, if it beare stroke among vs, we shall be able with one spirite, & one mouth, & with our whole myght, to discom∣fyte the body & substaunce of Antichrist. And so afterwarde without any offence of the good, and with certayne edificati∣on of fayth among the chyldren of God, we maye bryng to passe the vtter defacing of all the markes, steppes, and sha∣dowes of Antichrist.

O Lord Jesus, thou our onlye peacemaker, aswell with the father, as betwixt our selues, bannish out of our mindes whatsoeuer draweth vs in sunder, whatsoeuer darkeneth the clearenes of iudgement among our selues, whatsoeuer by any way hyndereth the absolute concorde in thy ministers in defence of thy kyngdome, and in destroying the tirannye of Antichrist. Powre into our mindes thy holy ghost, which may leade vs into all trueth, who graunt vs to see and take in hande all one thing: but fyrst of all that which is chiefest, whereby the strength of thy kyngdome may be restored vnto vs, and all thynges pertaynyng to Antichrist, may cleane be blotted out of all mens hartes and memory. The goodnes and loue of the sonne of God, for his infinite loues sake to∣warde vs, vouchsafe to geue vs these thinges, to the glory of his name, to the saluation of his elect, and that the wycked say not styll, where is theyr Christ.

Amen.

Deditissimus tibi in domino Martinus Bucerus.

Notes

• * 1.1

  Euseb. li. iii. Cap. xxxi.
• * 1.2

  In Math cap. 26. Hom. 83. ad popul. Ant. Hom. 60.
• * 1.3

  Tit. i. ••.
• * 1.4

  1. Tim. 〈…〉〈…〉
• * 1.5

  Phil. i. ••.
• * 1.6

  Math. xii. a.
• * 1.7

  Mark. ii. d.
• * 1.8

  Titus. i. d.
• * 1.9

  1. Tim. iiii. a.