custody at Lambeth Palace for two weeks by the Privy Council on January 13, 1551. During this time, Peter Martyr visited Hooper three times in attempts to persuade him to conform but attributed his failure to another visitor, probably John a Lasco, who encouraged the opposite. Hooper was then sent to Fleet Prison by the council, who made that decision on January 27. John Calvin and Bullinger both wrote to him at this time; Calvin counselled Hooper that the issue was not worth such resistance. On February 15, Hooper submitted to consecration in vestments in a letter to Cranmer, was consecrated Bishop of Gloucester on March 8, 1551, and shortly thereafter, preached before the king in vestments. The 1552 revised Prayer Book omitted the vestments rubrics that had been the occasion for the controversy. Vestments among the Marian exiles In controversy among the Marian exiles, principally those in Frankfurt, church order and liturgy were the main issues of contention, though vestments were related and debated in their own right. At several points, opponents of the English prayerbook in John Knox's group maligned it by reference to John Hooper's persecution under the Edwardian prayer book and vestments regulations. On the other side, that of Richard Cox, the martyrdom of Hooper and others was blamed on Knox's polemic against Mary I, Philip II and the emperor, Charles V. By 1558, even the supporters of the prayer book had abandoned the Edwardian regulations on clerical dress. All the Marian exiles—even the leading promoters of the English prayer book such as Cox–had given up the use of vestments by the time of their return to England under Elizabeth I, according to John Strype's Annals of the Reformation. This seeming unity did not last. During the troubles in the English exile congregation in Frankfurt, some people shifted sides that would shift again upon their return to England, and certainly, there was no direct correlation between one's views on church order and one's views on clerical dress. Nevertheless, there is a general pattern wherein the members of the "prayer book party" were favoured for high appointments in the church under Elizabeth I that required conformity on vestments, as opposed to the exiles who departed from the order of the English national church in favour of the more international, continental, reformed order. Occupying many lower positions in the Elizabethan church, this latter group grew during the exile