Dialogue Between a Soldier and a Chaplain

WHat Bernard mine old companion? Well met. I scarce knew thee, thou art so disguised and changed. Thou didst iette up and down so solemnly in the Church, and so like an old popish Prelate, that a great while I doubted of thee: what man? art thou so strange? hast thou forgotten me? Thou haste a good mark whereby I must needs know thee: and if I had not been, thou shouldest have had none eye this day to see withal.

Yes Miles I knew thee, and remember that thou wast ever an honest fellow towards me, and thou sauedst my life then, I confess.

But Bernard, I pray thee tell me of thine honesty, what was the cause that thou haste been in so many changes of Apparel this forenoon, now black, now white, now in silk and gold, and now at the length in this swouping black gown, and this sarcenet flaunting tippet, wearing moe horns also upon thy head, than ever did thy father, unless he were a man of the same order? I pray thee, of good fellowship tell me how thou art come to this change, since thou leftest our company? for surly I have gotten nothing by my long service but stripes and wounds, and now I must needs leave of this trade, because I want my legs, and ashamed I am to beg. I would therefore very fain, enter into this thy glorious trade, wherein thou art so well trimmed and apparailed, if I might do it safelie. Belike thou wantest none other thing, for one quarter of thy gown would make me a coat, and a sleeve of thy surples would make me a shirt. There must needs be plenty, where there is so great superfluity. And I that have lived in scarcity, in peril and labor all my life long, would now in my old age, find some ease and safety: as for our learninges, they are both like, thou knowest, unless of late thou hast been at some University.

No, I have been at no University, but in my Lord's house a year only, and I know, that thou hast more learning then I. But I must admonish thee of two things, the one touching me, the other thee: in thy talk thou must use me more reverently, and tie a Sir by your girdle whē you speak to me.

What in the weinyard, are you entered into the order of Knighthoode? you were of late in the order of the four and twenty, amongst the number of other good fellows.

You may not thus ieast with me, I am with in the holy orders of Priesthood.

Is it even so Sir? Then will I pose you. Of what order I pray you? of the order of Aaron, or of Melchisedecke, or of the Popish order? There was but one after the order of Melchizedek, and the other ceased at Christ his coming: so that it were a denial of Christ to renew that order. Therefore I suppose you are of the third, even of the Popish order, and so me thought by your attire.

Nay I would thou knewest it, I defy the Pope, I am none of his order, I know not what he is: whether a man, a woman or a beast. No nor I care not, for I had none orders at his hand. Therefore I am no popish Priest, if thou list to take it so.

Why sir? where the Devil then gate you your orders, having so small learning?

Where? Of my Metropolitan, my Lord of Caūturburies good grace. God save his grace, for he helpeth many such as I am, forth of the brieres, with his licences and dispensations.

God send him better grace, and pardon him of his manifold sins, that promoteth you and such companions to this state.

Why man? thou knowest not what a state this is, for though he find us never so very dolts, yet can he and the other Bishops by the laying on of their hands, give us the holy Ghost: for so said they to me and my fellows, Hold, take the holy Ghost: So that I am no more of the lewd laity, but of the holy spiritualty, and I have gotten a good Benefice or twain, and am called master Parson, and may spend with the best man in our town, and do keep company with Gentlemen of the country, in hawking, hunting, dicing, carding, and take my pleasure all the day long: so that I do come to the church sometime in the morning, and read a little whiles dinner be made ready.

This is an easy order, that thou talkest on, if it be as good as it is easy: and I pray thee, howe might I come into the same order and state with thee?

I will tell thee all for old fellowships sake, and I will help thee to auowe some for money: and that is the surest way. But if thou have no money, then must thou fawn upon some Gentleman, that either hath some impropriations, or other Benefices in his hand, or else by other means, to seek some little gain by it, or hath some in his gift. Get his letters to the Bishop, and thou needest not to doubt of orders.

Yes, peradventure the loss of my leg will be a hinderance, yet I think there be thousands in England, of whom beuefices are worse bestowed, for I will fight for the realm, and the holy church, as lame as I am.

I tell thee, thy fighting will not serve thee, so much as the want of the comely wearing of thy gown: thy coape, and thy surples will hinder thee.

Why sayest thou so? Such swouping clothes will hide my stump foot.

Nay I tell thee, my Lord's the Bishops, will have all things comlie, and thou canst not go in them, but thou wilt swinge them on the lame side evil fauouredlie.

Why fool, all the grace is in swinging, and swingeing of them, and I can do that decentlie. But I marvel howe thou wanting thy finger & one of thy eyes waste admitted, for by the Popes law thou shouldest not have been received.

Yes, by dispensation for money, and now is less danger, for there is no lifting, and therefore less money will serve.

But what is that I yray thee, whereof thou saydst thou wouldest admonish me, concerning myself? for I see that thou art come into an high estate above me, and hast gotten some other spirit, and therefore knowest much more now, then when thou wast a poor soldier.

Thou doest use to much to scoff at our priestly apparel, and our Church gear. This must thou leave, or else canst thou neither have benifice thyself, nor be welcome to any man of worship, that taketh profit by benifices. No thou canst come to no company to be quiet, for there are very few that can agree to the Geneuians fashion, to have nothing in the church but naked walls, and a poor fellow in a bare gown, telling a long tale, and brauling and chiding with all his auditory. Nay my Lord my M. will none of that. As for my Lord, I heard him say, that he could never go, to any of these Geneuians Sermons, that he came quiet home, but that there was ever somewhat, that pricked his conscience, he thought always, that they made their whole Sermon against him. But in the hearing of Mattins, euensong & pricksong at Paul's, or in my reading of my service in his chapel, he saith, he feeleth no such thing, for he is never touched, but goeth merilie to his dinner.

Thus said wicked Ahab, by the good Prophet Michaiah, but as for me, I use to say nothing, but that I have heard good Preachers teache openly in the Pulpet, that all popish Priests apparel are superstitious: and such church ware as they did wear is iufected with idolatry. Wherefore as the idols themselves were detestable, and the Pope to all Christian men, and to all true English hearts execrable: So all the monuments of idolatry, and all the usual liueries and garments of the idolatrous Priests, and Popes Chaplains, ought to be rejected of the Seruauntes of Christ, as abhominable. And all that you say against the Geneuians, might be brought against Christ and his disciples in the same words and sentences.

I know that you have learned this lesson of the London Ministers. But I have read a Book of late, written by a Proctor for our english Priesthoode, which calleth them stark fools, and answereth them (I warrant you) in all pointes: I warrant you Miles he is a man of great authority, that dare so boldly revile them, and handle them like abiectes, and my Lord's the Bishops do take our partes, against those busy fellows, and keep some of them in prison, and put other from their livings. And I may tell thee in secrete, if we had not found such a master to maintain our ceremonies, and also unless the Bishops had playde the Lord's in deed, these prating Preachers would have made some of us, to have turned our tippets, and for very shame to have forsaken our Benifices, yea, if they had had liberty, but a little longer, they would have disgraced my Lord's Grace, the Archebishop of Caunturburie, and have made all England to believe, that our gracious Metropolitan (whose glorious Grace, long might it last, for we poor ignorant priests shall never fail, unless he fall) had been but an idol sheaphearde, and an English Pope: and (which grieved the other Bishops at y ^e harts) thei began shrewdly to shake y ^e lordly state of all the Clergy. They would not have a Bishop nor a Minister known by his apparaile, but by his preaching. A shameful heresy. They cry, Pasce, Pasce, Pasce, I cannot tell what they mean. They would have men such fools, to turn to that poor beggarly estate that was amongst the Apostles, and always toil and travail with the people, and brawl and chide when anything is amiss. But I tell thee plain, they had then lost the greatest part of their number, a iolie sort of gentlemen swouping in their sarcenets, and many other good fellows too. Therefore I do account (with master Examinator) all these poor beggarly London Ministers, stark doltes, and chrise fools, for their preachings, their writings, and their beggarly living in their offices. I tell thee, my Lord's the Bishops that were their fellows beyond the Seas in Queen Mary's days, are now ashamed of them, and care not for their companies, they are so beggerlie, so busy bodies, and will allow nothing but God's word in the churches.

As for the Bishops, they are not all so far gone, I trust in God, but I pray thee sir Bernard's, in what part of his Book, doth your M. Examinator cal them fools?

Marie at the first word, and applieth Solomon very eloquētly (as I heard Mayster Doctor say) to serve his purpose.

Is this M. Doctors eloquence▪ he had need to have great corners in his cap to hide his asses ears. Let him not begin his Oration thus among soldiers. But what is the cause I pray you, that you, and your master of Ceremonies, dare so proudly (at the first choppe) call God's Ministers & faithful teachers of his holy word in London, fools? Let me talk with you a little for old fellowships sake. Is it because they have labored so faithfully, to feed the flock of Christ (which you mock with Pasce, Pasce) that few can be named comparable to them, in pains, in travails, in perils and diligence? M. Examinator (whosoever he was) should not thus against reason, have railed on such, whom their very enemies the papists do reverence for their payns, their care and diligence. Ask at the Churches of Antline, Peter, Bartholmewe, and at other Churches also, what painful travails from time to time, they have sustained: what perils▪ in the plague they adventured. Have not the poor sick persons and prisoners by them been comforted, and the people most diligently instructed? If this be true (as it is most true) for the reverence of him, whose servants they are, they should have been more gently handled, and more brotherly answered, then thus to have been called fools, at y ^e first word, though in some pointes they had failed as men, and not satisfied the great wisdom of M. Examinator. Nether doth the Rhethoricall Art of your M. teache him thus rudely to begin, with them whom he should persuade: neither Christian charity (if either of you were ever entered into that School) doeth permit you to call your Brother Fool, as you may read in our Savior Christ his first Sermon, Math. 5. which he beginneth with blessing and not with brauling.

Master Examinator is a wise Gentleman, and he saw some cause, why he called them fools, I warrant you.

I grant that it is counted a fault amongst the wise of the world, to be so earnestly and diligently occupied in preaching. And for this cause the wise kinsmen of Christ, called him mad, & would needs bind him: and therefore your high Priests, who are the accusers, Jailor's, and Judges to these persecuted persons, preach so seldom. But the Spirit of God giveth another commandment, saying: I charge thee therefore before God, and his son Jesus Christ, which shall judge the quick & the dead at his appearing, and in his kingdom: Preache the word, be instant in season, and out of season: improve, rebuke, exhort with all long suffering and doctrine. This, and such like commandments of God, hath caused these good men, and many others of their sort, to take their lives in their hands, as Job speaketh: some to lose their lives, and all to yeoparde their lives in that late plague of London, when you (Four horned Gentlemen) fled from your cures, and hired Iornemen in your places. At what time these men shown thē selves the good shepherds, ieopardinge their lives for the sheep, and you were found hyreliuges, taking still the gain, but flying from the perilles.

Is this say you the cause? Or is it rather for that they rebuked Popery, Idolatry, & all kind of sin so sharply, & were so fervent and zealous? With the which earnestness against sin, superstition and hypocrisy, the halting gospellers, and luke warm worldlings must needs be offended, and count them fools and mad men, as Festus did Paul, and the old world the Prophets. For the wisdom of God in his servants, hath ever in this point, by y ^e world been counted folly. And always the politic wise gentlemen, count it their safety, to be like in religion, with the multitude. And therefore are bold to mixe together many religions of Christ and Antichrist, of God and the Devil: yea and some of them dare say, that both were good, and both in their times to be obeyed. O miserable blindness, that now, when light is come into the world, men will not caste away the works and fruits of darkness and repent of them.

Either is this the cause, that (when the people have been taught these thirty years in England, that the Pope is the Roman Antichrist, whose name ought not to remain in our books, nor to be spoken with our mouths, unless it were in detestation: now after so long travail against this enemy of Christ, by their fathers, their Brethren, and themselves, they seeing few or none going forward, to root out the remnaunts of Antichrist, but many stand at a stay, many casting away their weapons, so that the Enemy gathereth courage, many soldiers to shrink back▪ not only wearing Antichrists liueries, but following that Romish Balaam's covetousness, and that old popish pomp, with other his cursed conditions) these faithful Ministers will not be partakers of their sins, least they receive part of their plagues. Loe this is the crime, this is the fault: lo this is the foolishness, wherewith your wise and prudent Examinator is able to charge these true and faithful Ministers of God.

If I knew what your proctor were, whether he be a priest of y ^e popish order, or of the English order, or a man of the lay and lewd sort, as the papists are wont to term them, I could show in him greater lewdness, and more folly, than you or he can prove in thē. But because I do not know his person, I will answer the cause of Christ's servants, and let him and you alone to your Lord and Master: giving you both warning, that you shall give an answer before y ^e great Judge, for that which you do or say, against these his little ones, whom you call fools. But to the matter, answer me plain. Is it not meet that they, which should bring others to the obedience of Christ, should first practice in themselves the same obedience? and that they should do nothing without the warrant and commandment of Christ? that so not only by doctrine, but also by their example of obedience, they may teach their auditors only to depend upon Christ.

No man will deny this thing to be meet and reasonable.

This is the sum of the request and supplication of the Godly Ministers of London (as far as I can hear) that after so long preaching of Christ in London (almost these thirty years) they may put in practice, the doctrine of Christ, and minister his holy sacraments in that simplicity, that Christ and his Apostles hath left thē, without the ceremonies and garments abused by the papists (the enemies of Christ's his Gospel) which cannot in any wise, make for edification in Christ: & that seeing their Fathers and Brethren, and they with their own mouths, have so long cried out against all popish Ceremonies: as kneeling before the sacrament, whereby much idolatry hath been and is committed: as the ministration in the wafer cake, whereby the people hath been brought into vain imaginations, and have not felt the comfort, that our Savior Christ would have sensibly to be presented in the usual bread of many grains, and many crumbs, making one body, and being the usual food: as also against other monuments of superstition and idolatry, as the garments of the popish priesthood, and of the popish Mass. Now (I say) at the length, after so many years teaching, and so much blood of God's Saints sheade for the abolishing of Antichrist, they themselves should not be compelled, to give any signification in their own persons and bodies, that they have any concord or agreement with that Roman Antichrist, but that they go before their flock, to practice in work y ^e thing, which they have taught in words, for the banishing from their own bodies at the least, such things as they know not grounded on God's word, but man's mere inventions, superstitions, idolatrical, papistical, and therefore very hurtful to Christ's flock, committed to their charge, because that such traditions are only cloaks to the transgression of God's commandments.

Now must we the servants of Christ, reason with you, the proctors of Antichrists inventions, what foolishness you can find, in this their request. And that we may agree, what is Wisdom, and what is Folly, and so judge who is the Fool, and who is Wise: let us first consider your own texts of foolishness, that your Proctor beginneth his preface withal. Aunswere not a fool according to his foolishness, least thou also be like him: which may be understand that thou mayst not be like the fool neither in word nor deed. Now if I can prove the Papists in their religion and their apish apparaile to be fools, then I trust also, I shall obtain, that I may neither defend their cause by word nor deed, and he that doth defend them, answereth to their foolishness, and is partaker of their follies. If the text be understand, that we may not rail against the raging Fool (as also the scripture giveth) by this text, then may we learn to give place to those, that rail against Christ's ministers, and not to handle them as their folly deserveth, but yet to warn them of their peril, and to desire them to beware that they be not wise in their own conceits, for then is there more hope of a Fool then of such Wisardes.

I cannot reason with Scriptures (fellow Miles) but me think that they are stark fools, that will loose so good livings, for a cap of two shillinges, or a Surples that shall cost them nothing.

Oh, old Bernard, thou speakest grossly, according to thy capacity. But by the same chapter of Solomon, we that fight against Antichrist, may exhort you, that you be not like dogs, turning to your vomit of beggarly traditions, and popish trash, for so use the fools to return to their foolishness, saith Solomon. And we counsel you eftsoone, to learn of the word of God, what is the true wisdom, and to embrace this wisdom once known, & to strive for it unto the death: as the scripture exhorteth in another place, for hath not God made the wisdom of this world foolishness? Doth he not say, that he will cast away the wisdom of the wise, and destroy it? and that he will take the wise in their own wiliness? and that the foolishness of God, is wiser than men? and God hath not called many wise after the flesh, but hath chosen the foolish things of the world, to confound the wise, and the weak to confound the strong, and vile things in the world and despised, that no flesh should rejoice? Wherefore we must seek first of all the true wisdom, which resteth not in man's brain, but in God's breast, which he hath by his word uttered unto man, and is otherwise altogether hid from him, as the Lord speaketh by his Prophet Isaiah, saying: My thoughts are not your thoughts, neither my ways your ways, saith the Lord, for as the heavens, are higher then the earth: so are my ways higher thē your ways, and my thoughts above your thoughts. Then must we run to the word of God only, to know which is the Wisdom that God alloweth, that is, to hearken unto the laws and ordinances that God doth teache, and to put nothing to his word, nor take anything therefrom. Therefore crieth this wisdom of God by Solomon: O ye foolish, how long will ye love foolishness, and the skornefull take pleasure in skorning? &c. Because they hated knowledge, and did not choose the fear of the Lord, they would none of my counsel, but despised all my correction: therefore shall they eat of the fruit of their own ways, and be filled with their own devises. Behold, it is the word of God, and therefore the true wisdom, that the London Ministers do follow. But you and the Papists following your own devises, are filled therewith, and content yourselves, and so are ye given up to maintain superstitious vanities, but such God hateth. And for these London Ministers, may I say as Paul said to the Corinthians: You suffer fools gladly, because that you are wise. &c. You are the Ministers of Christ, (I speak it as a fool) they are more: in labors more aboundaunt, in stripes above measure, in prison more plenteously, and in death oft. I could say more.

It was never good world with us Priests, since every soldier and every Seruingmā could talk so much of the scripture: and these foolish Ministers are the cause thereof, which would make all men as wise as themselves.

Of your state, and such as you be, (which can only be known by cloths and garments, and neither can teache nor will learn) we will speak anon. But mark thou this matter that we have in hand. This is the true wisdom allowed before God and all good men, to seek counsel at God's word, and to suspect our wits of foolishness, according to the saying of Solomon: That the wise man heareth counsel, though the fool seek no further, but think his own way right. Agayne saith he: Hear counsel and receive instruction, that thou mayest be wise in the latter ende. For many devises are in man's heart, but the counsel of the Lord shall stand. It is the counsel of the Lord & his word, that bringeth wisdom to the simple, saith David. This counsel of the Lord teacheth the young man to direct his ways, and maketh the child wiser than his teacher, that knoweth not the will of the Lord. For as this is the only ground of true wisdom, to know gods will, and therein to rest: So is it the cause of all folly, to swerve from the same. And this is the cause, that the fool maketh a mock of sin, & that he walketh in darkness. And the fool thus walking by y ^e way, thinketh all other to be fools, saith Salomō afterward. Even so do you foolish priests, and foolish maintainers of superstitious vanities, because you have none other ground, but your own brain, your own will, and your own good intents. You think that the London Ministers, & we that take their parts, are so foolish as yourselves are, y ^e we should only stay vpō our own wits & wills. Nay we settle our consciences herein, upon the express commandment of God, and the examples of the most godly in all ages, and especially upon our Mayster Christ and his Apostles. And as poor and unlearned a soldier as I am, yet shalt thou know, that I have enough to say against them. And as the Christian soldiers, under Julian that wicked Emperor, would not yield to any show of superstition, not so much as in the taking of their wages, to burn a little incense, nor to wear a garlande upon their heads, because the Christian soldier is commanded, to abstain from all show of evil, and to sight and strive against the works of darkness, and to reprove them, and so striving as he ought to do, wait for the Garlande: So rather would I starve under Barwick Walls, than do as thou doest, and haste counseled me to do, either in taking of a Benefice by such unlawful means, or to enter into the popes livery, my sworn enemy, because I am an English man, and to me most detestable of all other earthly creatures, because I am a Christian man, for I know, & am fully persuaded by the word of God, that the Pope is y ^e very Antichrist, the son of perdition: against whom, with heart and hand I do think myself moste bound to fight. Therefore my heart ariseth in my body, when I see thee and thy fellows clothed like his Chaplains, that burned the blessed Bible, and our faithful fathers, and dear Brethren in our eyes.

You say that it is great wisdom for you, to wear this Popish gear, and call other men fools that will not do it. Then was there greater wisdom (say I) in the Pope and his Priests, that have taught you thus to do. So may men say of a hundred points of popery, that you maintain, buying and selling licences, dispensations, pluralities, absolutions, and other merchandise of that Roman Antichrist. And I do ask you all, as you will answer before God, what do you by these your deeds, but approve that Romish beast, and labor to heal his deadly wound, and so to make a mock of a reformation of religion: But God will not be mocked. There was never yet any reformation begun, and after repented, but it was terribly punished. It is better not to have known the way of truth (saith Peter) than after they have known it, to turn from the holy commandment. You began to run well (saith Paul) what carnal imaginations have hindered your course? Seeing we have begun the true Religiō, by casting away man's traditions, worshipping God in spirit, as our Savior Christ hath taught us, he will not be content that you maintain, these carnal, beggerlie, Antichristian pomps, rites, laws, garments and traditions. Therefore like as Paul crieth out, against the Galatians, and calleth them fools, and counteth them bewitched, for turning back, but to Jewish ceremonies: So might I call thee a foolish Papist, bewitched by Antichrist, that thus raylest against the Ministers of Christ, for the maintenance of thy fools babbles, borrowed of the Papists.

I do cal them none otherwise than all the world calleth them. And thou shouldest do me great injury, if thou didst so call me, neither would I bear it at thy hands: for it might put me in hazard of my living, if I should yield to be a papist: neither doth the garment make a man otherwise then he is, as is the old proverb.

No, but the Garmente giveth men great occasion to guess what he is, or howe he would be counted, a Courtier or a Carter, a Collier or a Soldier, as thou and I were wont to wear Skarfes, Harquibushes, or Halbertes to signify what we were, and thou knowest that if we see a man in a Friers garment, or a Fools coat, either we say he is so, or else he would be so counted. If he wear a Hares skutte, or a horn, we cal him a Hunter. If he wear the weed of a regular, we cal him by his order, Mōke Frier, or Hermit. If he wear this secular Weede, men have hitherto counted him a secular priest, for this was the plain difference amongst thē, that their secular priests forth of the Church, should wear this apparaile that you do: and in the Church, at the least, they should wear a surples also, as you do. The other Sectes had likewise their Sutes: some Cattes tales, some graye Amices, some Lambeskinnes, some white Miniuere, some black, some blew, some chaungeable Sarcenet, as you have yet in your Monasteries, and Cathedral Churches. The which Fools hoodes are but a vain pharisaical pomp: then uttering pride, when they should be most far from pride, when they appear before God in prayers.

And therefore all these popish fooleries should be banished from Christ's church, for Christ our Savior (if he had thought them decent for his religion) would have commanded them, but he forbiddeth us such Pharisaical shows, and his father will not now be worshipped as the Jews did then, or as the Idolaters have done at any time. And Peter and Paul with all the other Apostles, and faithful Ministers of Christ, as they were otherways known, then by garments: so needed they no commandment for garments: neither gave they any commandment for their successors, but only to be known by the careful feeding of Christ his flock, and such other marks as Paul nameth in the sixth chapter of the seconde Epistle to the Corinthians. But that proud Pope (who is that cursed idol shepherd) that he might be contrary to Christ and his in all things, and that he might have sure marks, and evident knowledge of his traiterous brood in all countries, caused all his sects and sworn soldiers, men and women, to change their liueries, from the Kings liege people wheresoever they dwelt. So that no King nor Emperor had any authority over them, in any that took this Popish attire upon their backs: they had so many privileges and immunities. Wherefore if Princes will suffer still, those that should be their subjects to wear such Popish weeds, they shall not want Popish practices, of such as delight in their old Fathers liueries, by whom they had so many commodities.

If Master Examinator say true, these ministers are worse then the Papists, for he calleth them Shrinkers, Schismatikes, Bellygods, Deceauers, Flatterers, hastening to the sect of Anabaptists and Libertines, little differing from Donatists, Disturbers, Factions, Scoffers, Biters, Snappers at Superiors like Pelagians, like Andians, Rogatians and Circumcellians, and smell of the Papists.

What? Of the Papists? All is like true. Would to God none of your side did more smell of Papistry, nor of the other vices. Are they Shrinkers, that willingly give their bodies to the prison, rather then they will depart from the simplicity of Christ his gospel? was Paul a Shrinker, that would not circumcise Titus for y ^e false brethren? Nay they are Shrinkers, that turn back, as your men have done. Eleazar was no shrinker, that would not eat swine's flesh: neither the Mother nor the seven Brethren, nor yet Daniel, nor yet Moses, that would yield nothing for commandment. As for Schysmatikes they cannot be, that cleave so fast to Christ, that they will suffer nothing of Antichrist to come upon their backs: and they hold only of their head Christ. Howe far they are from Belly gods, all that know them can witness, and their deeds do testify. And if you would put of those poisoned popish weeds, we would ask none other witness but your own selves: who when you went apparailed as they do, thought them as honest and godly as any of you were.

Cast off therefore this bloody Beasts gear, y ^t maketh you so cruel against your Brethren, and call them no more, by the odious names of those monstrous Heretics, Donatists, Andians, Rogatians, and Circumcellians, whose Heresies your own consciences must needs confess, that these true Preachers of Christ do hate: but consider deeply in your hearts, and know assuredly that there is one Lord and Judge of you and them: before whom this matter must once be tried, and all men that know them, and have heard their doctrine, shall be compelled to clear them before this heavenly Judge, of all these vile slanders. Who hath spoken or written more plainly, against the Anabaptists, the Libertines, and other fond sects, than they have done? who hath more evidently taught, and oftener called upon the true obedience to their superiors? Do they require anything but only the same, that Bucer, Martyr, Alasco, Calvin, Bullinger, Beza, Viret, Gwalther, Musculus, and all the reformed Churches do practice? How can they then be called Anabaptists?

They call the London Ministers, either Anabaptists or Iohnabaptistes. It is the one I am sure, I cannot tell what they mean.

They cannot be without great malice called Anabaptists, who have written and preached so plainly and purely against that perilous sect, against the Rebaptizing of children, against y ^e Iustificatiō of works, against their fond Communitie, against their lawless life, that they call Spiritual, against their denial of Christian men to bear rule: for these are the chief of their opinyons, against the which, these godly men have cōtinuallie preached, and these errors will now spread doubtless, seeing that so many good Preachers are put to silence. Howe be it in very deed, there is some cause, why they may be likened to John the Baptist, for he, though he were of the Priests linage, yet did he renounce all their glorious garments, to begin our Christian Religion, in all poverty and simplicity, and herein our men follow his example evidently.

But they say, that your men deny to obey Magistrates, as do the Anabaptists.

Nay there is great difference. The Anabaptists deny all power and government of civil Magistrates, as a thing unlawful. Our Ministers say that this power and government, is an Ordinaunce of God most necessary, and most lawful▪ therefore they quietly suffer all evil at the hands of the Magistrates, only refusing to do evil at their commandment. Thus did John the Baptist, thus did Peter, and John the Evangelist, professing that they must obey God, rather then man. Now God commandeth that we shall not do like the Idolaters: (which caused Elijah and all the good Fathers to have their sacrifices and Ceremonies apart) but to cause them to turn to us, and not we to turn to them, to abstain from all show of evil, which caused Daniel to open his windows, and Eleazar to forbear the eating of lawful flesh. Yea God commandeth to root out the monuments of superstition and idolatry, and not to spare the Idolaters thenselves. This caused Jehoiada the Priest, to do that which he did. God will have the idolatrous Priests and their names to be abolished. God will have the false Prophets ashamed of their garments, wherein they have deceived. Now though some Bishops, or some civil power will command these Ministers to do the contrary, they do not resist the powers, but only answer with the Apostles: whether it be right in the sight of God, to obey you, rather then God, judge ye.

Howbeit, this is the old craft of Satan, to charge God's servants, as factious and seditious. Elijah, & Elisha, Michaiah, Isaiah, and Jeremiah, and all the true Prophets have thus been charged, & when the priests could not cause the Princes to imprison thē, or to slay them, yet would they charge them as Amaziah did Amos, and Caunturburie of late did Leauer, y ^t they should not preach near the court, and the great City, where the Prince was. Yea Christ and his Apostles, who preached most perfect obedience to God and to Gouernoures, were counted blasphemers of God, and despisers of superiors, Samaritans and workers with Devils. Therefore they must be content to be railed upon, and reviled in this world, by pharisaical hypocrites, as their Master was before them, and all his faithful servants. As for them they follow their M. Christ & his Apostles, in all simplicity and purity of life and doctrine, praying for their enemies, and still going forward in the Lord's business, whereas you follow the Phariseies and Papists, counterfeit hypocrisy and cruelty against Christ's servants. They cry, Come out from that Romish Babylon: look not back to that spiritual Sodom, flee from thence, touche none of that polluted ware. The Pope is Antichrist, and all that popish trash is poison. Antichrist and Christ can have no agreement, neither can their servants have any concord.

Your men soberly say, that the Bishop of Rome may not be openlie professed nor prayed against, and therefore you have put out of your Litany the prayer against the Bishop of Rome, and his detestable enormities: but yet his liueries may be worn, and many of his laws and traditions must needs be retained. Christ's ministers do cry with their Master Christ, Pasce, Pasce, Pasce, which you grant Sir Bernard, that you understand not. But your Archeprelate of Caunturburie (as all England supposeth by his doings) judgeth this precept plain folly. They cry with the Apostle Peter, to all pastors & Curates, Pascite, Pascite, feed as much as lieth in you the flock of Christ: Your side say, Read by thyself, or by thy Iorneyman, or thy hireling that may serve two or three parishes, singe in a Surplice, ring two or three peals at the Burialles, play upon the Organes, chaunte in the Choir. &c. This gear is easily done, and pleaseth well the multitude. The Apostle Paul saith of himself, in the respect of all Christ his true Ministers, that he hath a Stewardship committed unto him, and therefore crieth: Woe unto me, If I do not preach the Gospel. As for you and your side, you think this is a very small matter, and suppose that this may be done, Per se, vel per alium: though GOD saith playnelie, Thou thyself shalt tell them of their sins, or else will I require the blood of them that perish, at thy hands.

Agayne Paul saith: preach tempestiue, intempestiue, in season and out of season. You say four times in a year will serve to hire a preacher, or at the least to read Homilies. And where God by Malachi commandeth, that the lips of the Priest should keep knowledge, and that the people shall require the law at his mouth: You require little or nothing of your English Priests, but to say the Catechism, and to wear a Cap, Coape, and Tippet. God saith by Solomon: Where there is no Prophecy, the people perish: But you say, many of us cannot prophecy, nor instruct the people: nay many will not take much pains that way, and some dare stop the mouths of the true Prophets and Preachers, because they labor to root forth the remnaunts and relics of the false prophets. Peter crieth to his fellow Elders, to be examples of the flock, not following filthy lucre, nor showing themselves as Lord's over God's heritage. What filthy gain seek you, and how many ways? How are you Lord's in names, in commandments, in spoiling and robbing true preachers, and casting of them into prison. Our Master Christ saith, you shall not be such. Run not headlong with the popish Prelates and sworn enemies, from Christ and your Brethren. Are those papistical Garmentes so poisonful, that of persecuted Paul's, they can make persecuting Saul's, if they be once cast over your shoulders? Abhor such poison all you that be of God.

Divers of the Bishops that now be, did once love and cherish their Brethren, and bare the cross of Christ with them, whom now they molest & persecute, joining hands with the wicked worldlings. What is the cause of this change? In whom is this mutability? The one sort remaineth the same men, in Apparaile not altered, nor in harts changed, but in word and deed, as they are wont to do, detesting sin and wickedness, preaching the Gospel, with all faithful diligence. Let them take heed, which forsake the fellowship of such, to join themselves with the contemners of the gospel, the fornicators and the covetous, with Papists, or with others, that walk not with straight steppes, but by their halting are turned out of the way, and which showing themselves neither hot nor cold must be vomited out.

These Godly Ministers call upon the high Prelates for eccleasistical Discipline, and to have the Church reformed, as our Master Christ appointeth. Your proctors and maintainers, will have none other Discipline than the Pope had, which was gainful to the purse, and so groweth the corruption of manners worse and worse. These cry for the election of Ministers by their learning and manners, according to Paul's rule: and that the drunkards, and filthy covetous, the perjured, the blasphemers, and such like be not suffered in the Ministry: your side will not be so rigorous, for then they could not have such chopping Chapleins, neither could they themselves keep in their hands so many Benefices.

To make an ende of a matter that is infinite and endless, these Ministers of Christ, as they themselves are faithful Laborers: so teache they that he that laboreth not, should not eat of the fat of the flock: your proctors approve and maintain you that be loiterers, to devour the church goods, the sweat of poor men's labors, and do allow proprietaries & improprietaries, drones to suck the Honey comb, yea they maintain hogs, dogs, Wolves, Foxes, Symoniaks, Usurers, men, women & boys, to spoil the poor lambes of Christ of all food, both spiritual and corporal, and under the cloak of a few popish ceremonies, they cover all carnal filthiness, as though god could or would be satisfied with ceremonies & trifles. This is the wisdom wherein your side, against Christ's Ministers have to glory, and if this be wisdom that you follow, than are the other in great folly. But I do fear that M. Examinator & his side, must hear: Apage Satan, ea quae sunt hominū nō Dei sapit. Your human wisdom that you boast of, is not of god, & therefore it is devilish.

Did not I tell thee before, y ^t thou couldest be welcome to no good company, neither that thou canst get any substantial living, unless thou leave this railing?

I know the old Proverb, that flattery getteth friends, and truth getteth hatred, and that the greatest part, call good evil, and evil good, But I care not for such good company, with whom, whosoever are partakers, to communicate with thē in their sins, they shall have their portion also of their plagues. Thou & I have been wretched sinners in our youth, & God hath spared us long, and many times, and now hath set his marks upon us, to call us every hour to repentance: and shall we provoke him, with new and strange sins, that where strength of body faileth, that we can no longer follow the lusts of the flesh, we should join our selves with the Papists, the spiritual Sodomites, to tempt God worse ten times then before?

I pray thee Miles hold thy peace, thou makest me tremble with thy terrible words, and by calling old things to remembrance. And I tell thee that though the Papists were Thieves, and Robbers, and Sodomites, and soul quellers, and what thou wilt, yet are we none such, for we do all for policy.

Nay all your doings are not policy. Have you no religion? your church service is not policy, and in the Archebishops aduertisements, you have laws temporal, mere ecclesiastical: your fasting days are not mere policy, for your Archbishop graūteth dispensations, for forty shillinges, that men may eat flesh in the days forbidden Sana conscientia: as though he had authority over men's consciences, unless they have his license. And (unless hypocrisy may be counted policy) there be many things in your reformation, that will be found fond policy: for what is this, that both the physician of body and soul must be consulted withal, before you may eat flesh? was not this once plain popery? And what is the common babbling of the Priests, that cannot read to edification, and therefore make all the English service, like the old Mattins and Mass? Is it not that which Isaiah speaketh? Because this people come near me with their mouths, and honor me with their lips, but have removed their hearts from me, and their fear towards me was taught, by the precepts of men: therefore will I work a wonder amongst this people, for the wisdom of their wise men shall perish, and the understanding of their prudent shall be hid.

And let us consider to whom God speaketh, by his Prophe tthese words. Is it not to a people that had no open Idolatry at that present? neither yet mumbled their prayers in a tongue not understood, as did the papists? But to y ^e Jews that read & song the psalms & scriptures in their own mother tongue, howbeit they babled only with the tongue like hypocrites, & the words were, as it were, of a book fast sealed. Such trifling is now amongst you English Chaplains. For when you have read over one place of the Scripture forty times, yet you and your hearers are never the wiser. You say you have done your service, as said the papists. Now (if you keep this hypocritical show, only for policy, and make it to serve you politikely to win your livings, or for to keep the people in some fear, as Machiuel that Italian dog doth teache) you may perceive by this Texte of Isaiah, that God's wrath will be the reward of your policy. Likewise you keep Bona ecclesiae by policy, and do no part of your duty. Is not this theft & robbery? Doth not Christ call them all Thieves, that enter not in by him, but for their own gain to rob and to steal? And will not they, and all men count him as a thief (good Bernard) that taketh great wages of a towneship to keep their Kyne, their Swine, or their Sheep, and suffereth their cattle to stick in the mire, to perish in the ditches, their sheep to rot and to run astray, where they list, and pulleth their fleeses of from their backs, and spendeth all that he can scrape from the flock, upon his own belly?

Yes marie, that were a thief indeed.

O Bernard, Bernard, this spiritual thief is worse by far, who robbeth souls and bodies, and by his evil example maketh the poor sheep to think, that there is none other world, no God to punish, and therefore as he robbeth from them, so they may without peril rob frō him & all others. That filthy Rome is called the spiritual Sodom, Egypt, and Babilō, whom we should abhor, & from whom we must fly, so that we may touch no unclean thing that cometh from thence. But what are all your policies in Religion, but patches plucked forth of that Puddle? Your Lordely Bishops in names, in manners, in attires, and all their offices, fetch all their pomp from thence. Your Deans, Archdeacons, Subdeacons, Chancelors, Officials, & your Curates, & all their deckings and doings, & all your courts & consistories depend of popish laws. Your fasting and your feast days, smell of that old superstitiō and idolatry, & the prophets strengthen the hands of the wicked, that none can turn frō his wickedness. They are all unto me as Sodom, and the inhabitauntes thereof as Gomorrah, saith the Prophet Jeremiah. They are not ashamed of their sins, they hide them not, yea they publish them and boast of thē, saith Isaiah, yea they cal them good policy, so did Sodoma.

Take heed. A great light shineth unto England. Beware least it be not more easy at the day of judgment to the Sodomites, then to the English mock-gospellers. But whereas you said Sir Bernard, that you do all for policy, I will tell you what me think were a good point of policy: The Pope & the papists count him an Apostate, and a renouncer of their faith & Religion, that weareth not such attire as they prescribe for the priest secular and regular. Therefore seeing the priests and people of England, do profess with mouth, that they renounce the Popes religion, this seemeth right policy, to cast away these garments, in sign of full detestation, that both word and deed may consent together. Thus have good men before us, given us a pattern of perfect policy. And what a policy would they that have Abbeys, call this, if the Friers and the Monks should come again to their houses in their old popish apparaile, and claim their lands and livings, and say they would be no papists: they would say their Mattins & Evensong in English, as the secular priests do: how would many of them, like of this policy:

My Lord my Master will like it never a whit.

What if the cross & Candlesticks, the Images and the Banners, and other popish trash (which are no worse then these things which you have already) should be offered you under y ^e name of policy: were this ani other, thā to bring in an english popery?

Nay the Bishops will never suffer this.

That old Doctor Turner (reverend in other nations abroad for his great learning, and amongst the Godly at home, for his great zeal, his travails, his perils so long sustained, and his great constancy) did almost thirty years ago espy, and bewray unto the world, the craft of Satan, that labored to make popery policy, and so to go about to cure the wound of the beast, which being in itself incurable, should yet in another beast be cured: who should do all things that the first beast could do before him, and so, after a sort should cause men to worship the first beast, whose deadly wound, was in this seconde healed. His invention was pretty and pleasant, of the croppeeared Fox, who now was become the Kings beast, and the Kings game, that no man might hunt it: wherein he worthily reproved that foolish policy. Stephen Gardener in his book of devilish Sophistry, maketh the substance of popish religion to stand upon Garments, and such other Popish inventions, even as the riche Merchauntes substance standeth upon farthinges. Is it a good policy (I ask thee Bernard) to maintain the Popes substance, and to defy the Pope:

Nay, fie on that policy.

The Pontifical (which is the book whereby the Priests were made) calleth these garments vestitum religions: Not only putting holiness in the garments, but also meaning, that he receiveth that Religion, whose garments he weareth. But our religion left us by Christ, and practiced by his Apostles, is none such. It standeth not in Visars, shows nor garments, but in the power of God's spirit, and the faithful uttering of his holy word. The beauty of Christ his Church is inward: his Priesthoode is spiritual: the Ministration of his Sacraments must be simple, without pharisaical show, as he and his, have left them unto us by writing.

But Miles, I pray thee, Is it not a comely thing, to have some fair and costlie garments, in the ministration of the Sacraments?

No, Bernard, for that were either Jewish or Idolatrous. And in these outward shows, they both would exceed us, for their riches & wealth: and because they put therein their holiness, which we may not do. But we must follow our Master, and not go before his wisdom. The garments and Ceremonies which once were glorious and commendable in the Church, because they were appointed of God for a time, did our Master Christ abolish at his coming, and appointed another manner of worship, than was either in Idolatrous Samaria, or amongst the Jewish at Jerusalem. And where doeth he give leave to Peter, or to Paul, or to man, or Angel, to appoint new garments to serve him in, or to minister his Sacraments therein: And if he give no leave to any in his Church (whom he will have to be kept as a chaste Spouse to him self) to add, or to diminish his doings, in ceremonies or garments: who is hec that dare take leave to himself, but a companion of the Romish Antichrist? Neither can these things rightly be called mere policy, which were a part of the popish religion, and now is counted, causa sine qua non, in the ministry and in the sacraments, the chief points of our religion. Are not all deprived of the Ministry, that will not be thus disguised? May any other man minister the sacraments but in this popish apparaile? Is not the course of God's word stopped, that these may have place? Do not the people think, that neither Marriage, nor Baptism, neither the supper of the Lord, can be rightly ministered without a surples? And what policy call you this, to maintain so fond opinions of the people?

The Queen doeth command it for policy, not for any Superstition, howsoever the fond people do abuse it.

Ah that your political Proctors eyes are so blinded, that they cannot see, that so long as the superstitious things remain, that superstition which hath been so long rooted in the hearts of the people (whereunto man is so prone by nature) can never be taken away. And therefore it were a most necessary policy for the Queens Majesty, and all Christian Princes, to root out from the eyes of the people, all the monuments of superstition & Idolatry, according to gods commandment, and the words of the first Injunctions. Thus Moses, Hezekiah, and Josiah, destroyed the Idols, and the Idolatrous monuments, even the Serpent set up by God's commandment, a sign of Christ, and a Sacrament of God's favor and mercy. And Jehu killeth the Idolatrous priests in their priestly garments. For none of these good Rulers could think, that their commandment was able to turn superstition into policy: neither had they any such power or authority, because God had commanded the contrary.

Besides this (to look upon the matter rightly) there is nothing that toucheth Christ's religion more near, than the manner of making of Ministers, and the form of the ministering of the Sacraments. Wherefore nothing is further from policy: like as in the appointing of these twayne, Christ's simplicity is clean contrary to human policy. Therefore is it no marueyle, though man's wisdom do not like it. I have also read in a Book of that Godly Father Martin Bucer, (whom your side boasteth of so much) that the tenths and the first fruits, taken from the Benefices, are sacrilege and robbery, though they be called mere policy. All is not good policy, that beareth the name of policy, For these wicked impropriations, pluralities of Benefices, adoration of the Sacrament, excommunication and absolution for money, & many moe popish practices, have now the name of policy. But cursed is that policy, that maynteineth any popish polling, idleness, superstition, or Idolatry.

Why? may not a King cōmanud such things for good purposes, that the Pope hath abused?

Both the commander & the obeyer have their limits, in Christ, not against Christ, in the fear of the Lord, not against the will of the Lord, to edification not to destruction. Howbeit, it were too long to answer all that may herein be said, and the evils are too evident, so that much needeth not. But this must all Christian Princes know, that the King him self is bound to have God's book hy him continually, and thereby to direct his policy, that he turn neither to the righte hand nor to the left. For when he casteth away the word of God from his policy, there is no wisdom therein. I could tell you further of licences and dispensations, and other Popish Laws, which are covered with the cloak of policy. Howebeit, all this is but a cropping of that Romish Rainolds ears, and so to bring in an English Popery.

Nay Miles, you are far overseen, to call this an English popery. For you are bound, not only to obey your Prince, for fear of punishment, but also for conscience sake.

This sentence of the Apostle, doth bind us in conscience, to have a love and reverence unto our Prince, as unto God's Lieuetenaunt, and of a faithful heart & conscience to obey him and to assiste him with our bodies, and to aid him with our goods, so long as he doth this office, in maintening good things & good persons, and punishing evil men and wicked doings. For this cause do we pay tribute, saith Paul, that the Prince may be able to maintain the good, and to punish the evil, as God's Minister. For example. All the people were bound to assiste Moses, in destroying the Idolaters, and that Idol in the wilderness, & to help him with their goods, in the making of the Tabernacle: and to aid Jehu, in destroying the Idolatrous priests, and Temple of Baal: and to obey Hezekiah and Josiah, in the destroying of the Idolles and Idolatrous monuments in their times. But no man was bound to obey Jeroboam, Ahab, Jehoram, Ahaz, or any of y ^e wicked kings, commanding any superstition or idolatry: though for conscience sake, because GOD placeth evil men over us for our sins, we may never cease to do our duties towards them: which is, first to give unto God our selves wholly: then, to give unto Caesar that which apparteyneth unto him, such tribute and service, as is requisite.

As concerning wicked commandments, we must say, That we must obey God rather than man. For Israel is sore threatened, that God's wrath shall come upon them, because they walked after the commandment of the King. And though Josiah had taken away, all the Idolatries and superstions, which Manasseh his Graunfather had set up, and his Father Amon had maintained: yet was it so far of, that the commandment of those two wicked Kings, could excuse the people, that notwithstanding some repentance in the days of Josiah, the Lord turned not from the fierce wrath, where with he was angry against Judah and Jerusalem, but put them forth of his sight, for the sins of Manasseh: Whereby we may see, that we may not obey any wicked commandment of any Prince, unless we will expose our selves, to God's heavy displeasure, as that people did, which obeyed the commandment of Manasseh.

Wherefore as our conscience doth bind us to obey the Prince commanding good things, and punishing the evil, so doth our conscience (which shall accuse or excuse, at the great day) teache us, that without any resisting, even praying to God for the evil Prince, we may disobey any such commandment, as may in any wise withdraw us from our duty toward God, as we have a manifest example of Daniel, and his three companions, refusing courtly delicates, and in other their acts afterward. As also we have this plain commandment, to abstain from all show of evil. Yet do we grant, as I said before, that in all Godly policies, we do owe obedience in the bestowing of all that we have.

What callest thou Godly policies?

All Godly policies are furtherances to the keeping of God's commaūdmēts, wherein the chief and first is, the precise honoring of the true God, and therefore the abolishing and abhorring of all Idols, and of all their monuments.

Is not love, charity, and concord, the fulfilling of the law? And these are made for love and concord, therefore this is a policy furthering God's law and commandments, and so I heard Master Doctor reason with a Minister.

Sir Bernard, I did marvel where you had gotten this Logic and Divinity. But first I do answer, that for the keeping of the first table, the love of God that I spake of before, and therefore the detestation of Idols and all idolatrous monuments is necessary. And all Princes are bound to make such Laws, as serve hereunto. Then followeth the love of our neighbor, as the rule of the seconde, which love yet must be in GOD, in Christ, and in verity. For cursed is that concord that is in falsehood, in hypocrisy, in Idolatry, or bribery. Yea cursed is that concord, and cursed is that Policy, that hath not God's word to warrant it. For it is darkness and vanity. What fellowship hath light with darkness? Righteousness with unrighteousness? What concord hath God with Belial? Christ and Antichrist, the sincere Gospeller, and the polluted Papist? Wherefore separate yourselves from them, touche none of their filthy gear, so have you a promise, that God will receive you, and be a father unto you.

There is no such warraunte of youre Proctors policies. And howe can this be a good policy, to compel the Ministers of God, against God's warrant, to be like the Idolatrous Priests, and to wear their garishe gear? Howe can they be like that blasphemous Priesthoode, which fright with all force against that Priesthoode, and labor by all means to abolish it? Or how can this be a good policy, to bring God's plagues upon England to set Godly men at variance, to stay and hinder the course of God's word, to cause the enemies, Harding & his fellows to triumph, and to wait for an overthrow of both partes? But the maintenance of these superstitious and idolatrous monuments causeth all this, therefore there is in them no good policy, but a manifest hastening of God's great plagues, that have so long hanged over England.

I can see no cause why God's plagues should come upon England for this, seeing the most part of popery is put down, and we live quietly.

Is not this a great plague of God thinkest thou, that the chiefest Gospellers are together by the ears? one spoileth another of liberty and living, and the papists true quietly indeed, & laugh in their sleeves. Is not this a plague, that where there be so few Preachers of God's Gospel, in so great a realm, the most painful laborers are put to silence by them, that should seek for laborers? And as the Israelites destroying many of the Amorrhites and Canaanites, according to God's commandment, yet living quietly for a while with the rest, and leaving some relics and remnaunts of thē, by their own negligence, fond affection, and foolish policy, were continually corrupted, polluted, and plagued with these wicked remnauntes, by God's just judgment: So is it to be feared here in England, that the abolishing of much Popery according to God's will, and the reserving of some superstitious and idolatrous relics of the same by negligence, affection, or policy to have quietness, should cause this realm still, to be polluted, corrupted, and plagued with papists and popery.

If you could prove these things superstitious and idolatrous, you said somewhat to the purpose. But that I cannot see.

Was there anything more idolatrous or superstitious about the Idols, than the disguised garments, the Coape and the Surplice, wherein they were censed, and served? Were not they so misshapen and altered in form, from all other garments, that they were in fashion monstrous, to any other use, but about those Idols combersom and superfluous? Wilt thou be blind within and without? Haste thou not seen them occupied about the idols an hundred times? Again, to prove them superstitious or idolatrous, small disputation serveth to thē, that will grant popery, to be superstition and idolatry. For wherein played the Papists all their popish pageauntes, but in this garishe gear? And David counteth himself polluted, with the naming of the Idolles. Therefore would he never command any of his subjects to wear any of their garments.

The serpent was accursed, because it was an instrumente of Satan to tempt man to sin, and so is this garishe gear, that hath tempted man to superstition and Idolatry. Not, but that the serpent, and the Devil also, the idol, and the Idolothite, the Coape or Surplice, and the matters whereof they are made, are good by creation, but in that all these are altered from their creation, to be the instruments of sin, they have gotten strange names & forms for the Idols (and so the Devil to be screwed therein) so are they superstitious, Idolatrous and abhominable. And for their Cappes and Tippets, were they not for that idolatrous and blasphemous Priesthoode, & them that take profit by the same, as they are now appointed for you English Chaplaynes?

Nay man thou wotest not what thou sayest, for many young Scholars did wear thē in the Universities, that were no Priests at all.

Though young scholars in the Universities were compelled to wear them as Novices in the Popes School and religion, and were for the most part sworn to the Pope, by the order of their houses: yet when they were once married, and so paste Popish priesting, were they Bachelers, Maysters or Doctors, they ceased by order to wear them. Thus at all times the idolatrous Papists appointed this your political apparel, for their own sworn children. For this cause it is said, that Bonner was much aggrieved at those men, which were not of his religion, & yet would wear these garments and apparaile. For said he, they are Ornamentes belonging only to our Religion. And therefore after his scoffing manner, he counted them the honester men, that would not wear them, nor challenge that to themselves which was none of theirs. If any did forsake the Pope, were he Bishop or Archbishop, they plucked these rags from him with all violence, as they did from Cranmer, Ridley, and Hooper, So that it is no good policy, for this Realm of England that are enemies to the Pope, and the Pope unto it, to leave so many Soldiers in their enemies liueries.

Neither is it good policy of the Gospellers that wear this gear, to continue in that livery, forth of the which of necessity, they must be turned, by their own bande, if any Queen Mary (which GOD forbid) reign over us.

But consider betimes, you that maintain this filthy ware, that there be many that wait for it, which will rejoice to see you stripped out of these cloths, as they have done at your brethren: and that is y ^e cause, that they hold what they can, of their pope, and sow sedition amongst the Gospellers. Therefore I can see small policy, and less safety, to join with such false fellows in so fond apparaile. And I would be loath to be matched with such companyons in my charge at Barwick. I cannot hate the enemy, and love his Ensigns, and what plainer Ensigns have we of the popish priesthood, than these garments that you would thrust upon the backs, necks, and heads of Christian soldiers? I abhor them to the Devil, as his undoubted instruments, to hold the people in superstition, to cloak a filthy life, and to sow discord amongst brethren.

But I trow that I have read in Saint Paul, that we may not always use our liberty to the extremity, but must do some things, for fear to offend other men's consciences: which seemeth good policy.

It is true, the holy Apostle Paul saith in this manner: Whatsoever is set before you, eat, asking no question for conscience sake. But if any man say unto you, this is offered to idols, eat it not, because of him that shown it, and for the conscience sake, the conscience (I say) not thine, but of the other. These words make clean against you: for first he telleth not (as you aleadge) what we must do, but what we must leave undone, for other men's conscience. For he teacheth that we may not use these Idolothites, that is, things belonging to the Idols, to offend any man's conscience, but rather abstain from such liberty, and neither eat flesh, nor do anything that may offend our brother.

Now mark this matter that we have in hand. These popish gear were Idolothites, things belonging to Idols, in the wearing whereof, many good men's consciences are offended, and they openly tell you, that they were things wherein the Idols were served, and that they are grieved to see you wear such liueries of Antichrist, & so they are offended in charity, and cannot use you as Brethren as they were wont to do. Again, the papists, and the weaker sort, that have not been fully taught, do still think and say, and teache others, that these are the things that belonged to their Mass, and to other popish idolatry, and therefore all their popery was not evil, seeing Christ's Ministers and Sacraments cannot be without them. Thus their weak consciences are offended in faith, and think their old idolatry good, and therefore cannot repent of it. Wherefore for the consciences of others (if there were no cause else) you should abstain frō this liberty, that you chalendge to yourselves, in these idolatrous garments, like as Paul affirmeth, that he would never eat flesh, rather than he should be thought, willingly and wittingly being once warned, to eat any meat dedicate to Idols.

But hereby thou doest to much restrain our Christian liberty seeing our conscience is free.

Although I might answer thee w ^t the saying of Ambrose, It is lawful for thee & with safe conscience, thou mayst have a wife, yet if she play y ^e harlot, she is to be rejected, and cast away from thee. Even so the meat (saith he) if it be offered to an Idol, must be spit out. This sentence of Ambrose agreeth with the decree of the Apostles, commanding to abstain from idolothites. But Paul declareth that in common usage, where no mā is offended, we have a liberty to use things that are offered unto us, by the course and necessity of this life, as the creatures of GOD without doubtfulness. Therefore I do grant, that the Surplice or such like, may be used in cōmō businesses, as to make it a Porters weed, or to lap some course thing therein, as did Epiphanius with the veil at Anablata, or to give to some poor man or woman, that want clouthes for their children. But to use it in the Sacraments in God's business, is to make all the world to think, that we which would seem reformers of Religion, do but trifle in God's matters, and that we neither do abhor Antichrist, nor his hypocrisy. Therefore, as Jehu did well, in turning the Idolatrous Temples, into iakes, and in polluting the garments, with the blood of the Priests: So should we proceed in true reformations, and all the faithful Ministers of God, should be Trumpets to stir us forward, & not clogges to draw us backwarde.

What, you are to hot and to hasty, you think that Rome may be built upon one day. There be many yet infirm and weak in England, with whom the Governors must bear for a season, until they be stronger, and that is very good police, seeing they cannot reform all things at once. And because such things have been creeping in by little and little, & have now been long used, they cannot be taken away, but by a long continuance.

Now I do ask thee in God's name, if thou do think, that they go about to build Rome again, or to destroy it? A thing is much sooner destroyed then built: or canst thou tell me this, howe long they will be weak? or when all will be strong? It is almost forty years, since the Pope and popery hath been so long written and spoken against, and about thirty years, that his name (as a thing most odious) was commanded by law of parliament, to be razed out of all Books and places in England, and the Testament of Jesus Christ hath been so long restored and published amongst us. Now if men be not yet confirmed in the knowledge of Christ, against that Roman Antichrist, the Pope and his blasphemous Priesthoode, when will they be confirmed? when they are fifty or threescore years old peradventure, and have been taught so many years. But you know that the most part die before forty, and who shall answer for them? Either howe knowest thou that God's word shall continue in England ten or twenty years longer, until men be no more weak? Either will you tarry till men learn it in another world? Either is God so bound to England, that he will not forsake England, as he hath done his own people, and many other Nations for the greatness of their sins? Nay, thou murthering England, that hast slain so many of the servants of God, which called for the fruits of the Lord's Vineyarde, and haste yet shown no true fruits of repentance, but sworn and forsworn thyself in sundry Parliamentes, and delightest still in thy dregs, and hatest them to this day, that faithfully do their office: thou • ust hear & feel this terrible judgment, that the Lord will let out his Vineyarde to others, that will deliver him, the fruits in due season: and that also which he spake to a people of greater holiness, than thou art, The Kingdom of God shall be taken away from you, and given to a nation that shall bring forth the fruits thereof. And O ye time takers, & time waiters, which can find no time to do well, alleging the weakness of others: beware that it be not your own weakness, which would fain please both God and the world, and therefore swim betwixt two waters. Is it not yet time to build and purge God's house, when you have already built, ceeled and trimmed your own houses? Behold & you may see, in very short time, where zeal and care of religiō is without halting, all things are easily reformed after the word of God, & reverently received. Beware therefore, that it be not of your own weakness, that have not yet learned rightly to hate those vain traditions and superstitious shows of the popish priesthood, but are content to be in such flauery yourselves, and so would have all others, rather then you will suffer anything for the furtherance of the simplicity and sincerity of Christ's Gospel.

Agayne, O ye politic Gentlemen, you are marueiloustie deceived in this point of policy, that you would have the truth to creep in by little and little, a little in a long time, as the snail creepeth or the Serpent, because that after such a fly sort, came in Popery, superstition and errors. For truth and error are of a nature far contrary, for if we doc not receive the truth and embrace it readily, and openly profess it at once, the longer we tarry, the more are we in danger to lose it: Violentirapiunt illud, the violent pluck it unto them by force. Wisdom crieth and thou wilt not hear, but makest a mock thereat: she will laugh at thy destruction, and mock when thy fear cometh. Thou shalt call, but she will not answer. Thou shalt seek hir early, but thou shalt not find her. And I pray you must Antichrist so sit, in Christian men's consciences, that they should make any delay, to receive Christ purely, and at all times, and defy all the inventions of Antichrist? Or can men say for shame, that they abhor that blasphemous Priesthoode of Antichrist, unless they abhor all the parts and the appurtenaunces thereof, garments, gestures and ceremonies? Is he a true Christian man that doth tarry thirty or forty years to see whether the world will change or no, before that he will change from the traditions of Antichrist? Or is he a faithful servant to his Lord or Mayster, that doth think himself honored, and not dishonored, with the wearing of the livery of the manifest enemy to his Lord and Master? Is he a good natural brother that resoyseth to go in the same disguised garments with the murderers of his brethren, and wherein yet his brethren are persecuted? Or is he a loving son to his Father, that will make himself like the mockers of his father, and decke his body with that attire, wherein his father was customably derided? Nay doubtless, if we either love Christ, or hate Antichrist, if we either love God, or his true Ministers, or bear any affection towards our persecuted brethrē, we must be more zealous. Wherefore after that it hath been now, for a long space preached against these relics of the Roman Antichrist, they ought utterly to be abolished and abhorred: As the Apostles, after that they had preached in Antioch, did plainly forbid the filthiness of Idols. And if the higher powers will not do it, yet they that have knowledge, and have preached against such filthiness, ought by their deeds to confirm their words, and to keep their own bodies pure, frō such superstitions, as they blame in others: and they that have been converted from Idolatry and superstion, have done this at all times. Surelie it is a taken of great weakness of faith, that men are so slack to abolish these Idolatrous garments. And much more weakness appeareth, when the Preachers themselves, do maintain by their doings, that, which their words denieth.

Furthermore, we do see the fruits of faith very slenderly to appear, amongst the greatest mainteyners of this hypocritical gear: and that all things do proceed more lively both in faith and in manners, where the weeds of Popery are utterly abolished. And surly, if we rightly consider it, we ought not to bear w ^t , nor to suffer any token of Antichrist, anymore than Moses, Joshua, or Josiah did of the old Idolaters, because there may be no concord, no agreement, no communion, no partaking betwixt Christ and Antichrist, the faithful and the infidel, God and the Devil. For whilst the Gospellers do use such popish trashe, they confirm the ignorant in their errors, and thei comfort the maintainers of such fooleries, and they hurt the faith of the weak. All this is to provide for your own quietness, your own safeties, & your own bellies. For many of you would else do otherwise, yea and privately will not stick to wish them at the Devil. And thus do you gratify Christ's enemies, and such as are but shrinkers & traitors unto Christ's cause. For doubtless there can none other but such strive and contend so bitterly, for y ^e retaining of any popish trifles. Although I do grant, that some of simplicity, or for the want of the true zeal of God's glory, may for a space bear with such apish toys. But to deprive, & to spoil of their livings and liberties, any one faithful preacher for the refusing of these, doth declare playnelie, that there is no love of God's word, nor of God's Messengers. And this may justly bring God's wrath upon all the commaunders and consenters thereunto: but especially vpō the Lordly Bishops, the procurers and executioners of such commaundments, which they should chiefly repulse, to defend the faithful Preachers, though it were with the loss of their livings and their lives.

O Bishops, are ye not in this point, those servants whom the Mayster of the household hath appointed to give meat to their fellow Seruauntes, in due season, and they like evil servants, neither will give them food themselves, as they ought to do, (I speak of the chief persecutors) nor suffer such as would to do it, but smite their fellow servants, which would fain feed Christ's flock, taking part themselves with them, that are drunken with popish traditions, with the adulterers, open and known enemies to Christ and his Gospel? Doth not our Master Christ speak of such? saying: The Mayster of that Seruaunte will come in a day when he looketh not for him, and give him his portion with Hypocrites: there shall be weeping and gnashing of teeth. Repent ye proud Prelates, and join hands once again, with your poor persecuted Brethren, to root out all popery, or else your fall will be perilous.

I tell thee man, thou art so hot and raging, that I am weary of thy talk: But if thou wilt read Mayster Examinators Book, it will calm thy warlike spirits.

If a Soldier ought to be hot and earnest for his Captain and his Coūtrey, I know my Captain is Christ, and my Country is above, for the which I cannot be to zealous. And as for the Sophistry & proud words, that your Master bringeth against the London Ministers, thei cannot beguyle me. And I suppose that his examinatiō, is examined already. And if mē may be permitted to examine it, by God's book, it will soon be found faulty.

Well, yet me think, that he hath one argument (that the Ministers must all be in like garments, for concord & amity) which cannot be answered.

It is the likeness of manners, not of garments, that maketh concord and unity, saith Cicero. And Paul requireth of the Ministers like doctrine. A man and his wife need not to be put in one garment, neither may they so be, though in them be required most perfect amity. Much less needeth the Lamb and the Wolf, the sheep and the Butcher, the Christian and the Papist, the loyterer and the laborer, to be so matched together, y ^t one cannot be known from the other. For this is confusion and no good concord. Therefore the Lord commandeth, that we should not match together unequal things, as the Ox and the Ass, nor to sow the ground with diverse seeds, nor to wear a garment of linen & woolen. All the which things are written to teache us to beware howe we do mixe & match together, things that have no concord, as true and false religion, which can have no more unity, than light and darkness. Ephraim may not mixe his religion with the Gentiles, saith Hosea. No more may the true Ministers of Christ, and the Idolatrous priesthood of Antichrist agree together in any wise. The holy Apostle S. Paul, having regard to such matters, writeth thus, as was before noted: Be not vnequallie yoked with the infidels. For what fellowship hath light with darkness? or, Righteousness with unrighteousness? What concord hath Christ with Belial? or what part hath the believer with the infidel? &c. Wherefore come out from among them, and separate yourselves, saith the Lord, and touche no unclean thing: So will I receive you, and I will be a Father unto you, and ye shall be my sons & daughters, saith the Lord. Loe, in refusing the fellowship, in flying from them, and touching no unclean thing of theirs, we have God ready to receive us, and to show himself a father unto us. Therefore to obtain this assurance, we must defy the concord with the papists, and the amity with all Idolaters, and cause them (if it be possible) to turn to us, but we may turn to them in no case. For therefore was Jeremiah the Prophet forewarned, that he should stand against them like a brazen wall, and that he should not fear their faces. So ought we to stand against all this Idolatrous gear, which yet beareth the marks, the names, the forms and fashion of the Idolatries and superstitions, wherein, by that blasphemous Priesthood they were abused. And, how do you stand against them? Or how do you fly from them, when you are fain to hyde yourselves under their Idolatrous Garmentes? Or howe can the true Christians be at concord with them, who have a contrary commandment? And what concord I pray you, was there at anytyme betwixt the true and false Prophets? as betwixt Michaiah, and them of his time: Isaiah, and them of his time: Elijah, and the Priests of Baal. Eliiah would needs have his Altars and ceremonies apart from them, and derided their doings, and caused the people to kill them. Jeremiah and the clawbackes, that then lived, had small concord together. Amos, and the high Prieste Amaziah were at great variance. Paul and his fellow Pharisees, had small amity or concord together, after that he once came to Christ, for they persecuted him in all places, and beat him, even at the judgment seat. Finallie, this is evident to all Christians, that there was no concord betwixt Christ and the Priests, the Scribes and Phariseyes of his time. And are not the Papists worse than any of these? Can we have no concord, which are of Christ, unless we creep under their Coates, and hide us under their Coapes, Caps & Tippets? Yes doubtless, in me you shall have peace saith Christ.

Let all Christ's faithful soldiers, follow Christ their Captayne therefore, in all simplicity, and defy that concord with Antichrist. The day shall come, that our Christ shall scourge out these Popish Chapmen, like Dogs, then shall these haltinge Neutralles, hyde their heads, which fondly patche Christ his Religion, with the Popes, and make an English Bishop and an English Prieste of these two orders, joining fire and water, heaven and hell together, to make a concord. And mark the Monks and Friers, & those close Masters, that dwell in the Monasteries & great Churches, which are bound so straitly to keep conformity in garments, and thou shalt find amongst the finds of hell, no greater hatred, nor more devilish discord. Now contrariwise, these poor persecuted men, keep concord so much as in thē lieth, with all men, and follow the rule of Augustine, which is, that whosoever (as far as he is able) doth correct that, which is amiss, or that which he cannot correct, without disturbance, doth exclude it, or that which he cannot peaceablie shut forth, yet with his equity and well doing, doeth disalowe it: such a man is peaceable, and free from the curse. And this in very deed, is the office of all true Preachers, when they can do no more, yet to reform them selves, & by their uprightness, to give example unto others.

Well Myles, I do warn thee as a friend, to beware what part thou takest: for my Lord's the Bishops, and the other Prelates, that wear this gear, do count you all Schismatikes, because ye depart from them: and if ye will not return to concord, and agree with them, they will trounce you all. They will not lose their credit, nor yield to a source of beggars.

Thus Christ always, & his poor little ones are despised of the world, & they never feel the power of faith, that stand upon their honor and credit: and we depart not from them, but from their popish trashe. But we reverence them, and would fain join with them, to the furtherance of the Gospel: notwithstanding y ^t in this pointe, we cannot allow them, as also we have testimony of them selves, that herein they mislike their own doings. And we ask this question of them, with what assurance of conscience, they do depart from the simplicity in Christ, wherein they lived with us heretofore, to take unto thē again these known liueries of Antichrist? As also how they will answer at the day of judgment, this spoil of our Preachers, and this stopping of the course of God's Gospel, & why they do oppose them selves, & strive against us, who, in their own conscience, do seek to banishe the Roman Antichrist, and all his relics forth of Christ's Church, which is both their and our duties? And therefore we do admonish them in the Lord, that they do not depart from Christ and his members, neither separate those from their companies, whose doctrine they know and confess to be sincere, whose life also they cannot reprove. So neither they nor we shall be found schismatics, but we both shall come to the true concord, whereof we are assured, whilst we draw nearer & nearer to Christ, and fly further and further from Antichrist, a great deal of whose dross and tyranny lieth yet hid in their Courts, Coates and Titles, and tirannical oppression of their brethren.

We desire a concord in Christ with you all, but not without Christ: in verity, but not in popery. And we do marvel howe you dare depart from the liberty and simplicity, that Christ taught his scholars to use in the ministry and sacraments, to this servile slavery, to be bound to Antichrists traditions, to cause y ^e poor people to think, that the supper of the Lord cannot be celebrated without kneeling, & without Wafer cakes, and that his Ministers can have no ornaments, but Popish caps and tippets, idolatrous coapes and surplesses, plants which y ^e heavenly father never planted, which should be rooted out now when the Gospel hath been so long preached amongst us, or else doubtless this gospel will be taken away frō us, & given to thē that will bring forth better fruits, both in y ^e weeding out of such wicked weeds, & also in the exercise of christiā life. O Lord what a heap of antichristiā laws, customs & traditions, are yet retained by the Bishops? And yet they swerving frō christ, in so many things, dare call their Brethren Schismatiks. But I do ask thee Bernard, if y ^t John the Baptist were a schismatic for departing frō the Levitical priesthood, being born of y ^e order? or brake he any good order, because he would not minister Baptism (y ^e first sacrament of our religiō) in an Ephod, or some other Priestly Garment? Or was y ^e baptism of John, or of Philip, or of other y ^e Apostles worse, because they ministered it in their usual garments? Either is baptism or any other ministry, higher in the church than y ^e preaching of God's word? which yet yourselves will not tie to these garments, as you do the sacraments? What Egyptian blindness is this? Again, was Paul a Schismatik, for departing frō the Scribes & Pharisees? were y ^e Apostles schismatiks, for refusing the washing of y ^e hands, & other traditions of the Governors? I trow not. Neither then are we Schismatikes, for departing from the blasphemous priesthood of Antichrist, the popish Pharisees, go we never so far from them, the further, & faster that we depart from them, the more happy we are. And let all men consider, that we depart in nothing from the godly Bisshoppes, and other learned Brethren, but whereas they do lean to them, which are their and our enemies. And surly, he is accursed of God in this pointe, that either for fear, or favor, will maintain any of that Romish harlottrie, to the offense and molesting of his brethren. Wherefore, I must needs here speak, to all that unfeignedly love Christ, which cannot but hate Antichrist.

O ye flock of Christ and faithful soldiers of that heavenly Captain, Fly from this painted harlot, and give her double for that, which she hath done to you. Delight not in hir garish gear. God's terrible judgment, shall shortly be executed, upon this spiritual Sodom, and upon all that remain in it, and upon them that look back thereunto, because they will not receive naked Christ, but that coloured harlot: bringing shows, and trifles, to deceive y ^e world, which can have no concord, with the chaste spouse of Christ, no more than can be, betwixt a pure Virgin, and a filthy harlot, betwixt the mild Sheep, and the cruel Wolf. If the Aposile Paul called it Concision which was Circumcision: & said unto Peter, that he walked not uprightly, as did become the truth of the Gospel, for the using of a Jewish ceremony: can they imagine that they walk without halting, that use yet many popish Ceremonies? and still iet up and down like the Popes Churchmē, in y ^e Romish rags abused to Idolatry? You ran well once when you ran from them, as Paul saith to the Galatians of the Jewish ceremonies. Therefore do you run wrong, when you run to them again. If you build that which you have destroyed, you show yourselves transgressors. Who hath called you back that you do not obey the truth? This persuasion cometh not of him that called you. A little Leaven corrrupteth the whole lump. These cursed patches of Popery and Idolatry, make all your doings unsavory. You grant, the Masses, Matins, Diriges, and whole Priesthoode of the Papists, to be detestable and accursed. Therefore their Altars, Altarcloathes, and all their instruments, and garments, are under the same detestation, as the accursed leaven of that blasphemous priesthood. The gold and silver and other ornaments are forbidden to be brought into your houses. And may you wear them with safe consciences, upon your backs? May you not bring them into your houses? And shall they be ornaments in God's house, to his Ministers, and holy Sacraments? No, no. We are commanded, not to serve the Lord our God, as others did their Idolles. Finallie, did not God flaye with the sword of their enemies, his own people, for this only cause, for that they kept about them, things belonging to the Idolles of the Iamnites.

Tushe, these old histories are for the Jews: they belong not unto us.

O blind Bayarde, hast thou never read nor heard, That whatsoever is written, is written for our learning? For these Jews are dead, and they that live now, are out of God's favor, so that these histories must teache us Christians, what God hateth. And can we imagine, that God is changed? or that he hateth Idolatry, or all that to it belongeth, any less now since Christ came into the world, than he did before? or canst thou, or any of thy side, show any cause, why God should hate it less now under the sight of the Gospel? Wherefore if God so hate it now, as he did then, he abhorreth yet still all the monuments and instruments of the Idolatrers and Idolles, as he did then. And therefore doth require all them that will be accounted his children, to do the like.

Why sir, if you be so scrupulous, you must burn and consume all with fire, as Israel did the groaues, the altars, & other things about the Idolles.

The Texts of Moses & Isaiah, before alleged, do bind our consciences to abhor the Idolles, and their ornaments, as things polluted, by the abuse, and abhorred of God: so that we may not have them in honor and estimation, in the service of the true God, as the Idolaters had thē, in their Idole service. Although, as the earth is the Lord's, so may we make all things to serve our necessity, doing all in the fear of y ^e lord, without offense, as Paul doth expound this doubt unto us. And though in the old law, the outward work of destroying of the Idolles, and all their appurtenaunces, was chiefly commanded to that people, & to their Governors, yet the full detestation of all Idolatry, and of the monuments and names of idols, is a law that must last forever, in the hearts of the children of God, because God their heavenly Father, hateth it, as a denial of his Majesty, & calleth the creatures serving thereunto accursed, not in their nature, but in their abuse, which corruption and curse, cannot but remain, so long as the same in form, fashion, & name, do remain, to a church service, as they did before. Now seeing that we know, these popish garments obtruded to the church, to be such as served to popish Idols, and to bear the name still, & the form of the same, which Antichrists order hath used, & are y ^e known garments of that idolatrous priesthood, in the court and the country: have we not just cause to abhor thē as filthiness? To defy them as pollutions? To detest them as Idolatrous? For doth not Augustine, writing of like matters, say thus: I do charge you before God and his Angels, that you go, neither to those devilish feasts, which are in the church, and at the Fountaines, or in the groves, & if anything be sent unto you frō thence, abhor it & detest it, as though you did see therein, the Devil himself and refuse it so wholly, that you suffer nothing of that accursed feast to be brought into your house. For the Apostle saith, that yo cannot drink the cup of the Lord, and the cup of the Devils. Now these Popish garments, are patches left of an idolatrous feast, worse in this point, than the flesh of the old feasts, or the Fountayns, or the Trees, because the forms and names of these things, were not changed. Wherefore if we may not bring them into our houses, our Ministers may not wear them, in the administration of Christ's sacraments.

Why Miles you are too straight. Christ and his Apostles did come into the churches both of the Jews, and of the Idolaters. Therefore S. Augustine, will permit more, than you say.

I would wish them to come to the churches, as Christ did, to whip out y ^e wicked: or as Paul did, to preach against their idolatries.

But it seemeth by your former communication, of the full abolishing of things abused, to the Idols, that you would also have the churches destroyed.

In the days of King Henry the the eight (the hammer of the papists) they began this thing, well in my judgment. For they defaced and destroyed at that time all the Churches that were principally appointed for Idolles, as Walsingham, and such Chappelles, and Abbey churches, as were not builded for the administration of Christ's Sacraments, but for superstition and Idolatry. Yet suffered they to stand still, such as were joining upon the same walls, as in other places also, such parish Churches, as were appointed for the assembling of the people, for prayer, and the Sacraments. In the which, though all was corrupted, yet because of the necessity, that such places must be had: Now when true prayer is, or should be restored, and the Sacraments reformed, the true Christians may enter into these Churches, that were founded for Christian people, as into their own goods, holden from them by thieves and robbers, even as, after the same sort, we do pluck with violence unto our usage, the books of the scriptures, which the papists did hide from us. And thus do we enter into our own possession, and put out the thieves mark, that had stolen these things frō us. And that is the cause, that we may leave no mark nor monument of superstitiō, or idolatry, in vestures, or gestures amongst us, whereby those usurpers might renew their claim in any wile. Thus did Moses, Hezekiah, & Josiah, and others, that are commonded in the scriptures. For the very names (and therefore all the garishe shows of the Idolles) have always been abhominable to the servants of God, as David in the person of the faithful confesseth. And the Prophet Zephanaiah pronounceth, y ^t God will cut away from his people, the very names of Chemarims, and the Idolatrous priests, and the remnaūtes of Baal. So that we have plain words, for the destroying of all the remnaunts, especially the Idolatrous garments. For of them speaketh y ^e same Prophet by name also afterward: like as Isaiah named the Ephod which was the priests garment: and Moses commandeth to overthrow the Altars. Isaiah biddeth beat thē in pieces, like chalk stones. And God himself by many of his servants teacheth to root out Idolatrous monuments.

Nay, but these are now no Idolatrous garments. For the Idols are already taken away, & destroyed, & these garments are now commanded, to be the liueries of the English Priests, and to be their ornaments, to decore the church service, and the sacraments.

And I pray you what was Baals Altare? What were Baals Garmentes? What were Baals Priests, after that Idol Baal was destroyed? Ceased they then to be idolatrous Garmentes? They were at the lease the remnauntes of Baal, whereof Zephanaiah speaketh. What is the Popish Altare, the Pixe, and Superaltar, and such other monuments of the Mass (I pray you, now when the Mass is put down) but idolatrous monuments, or idolatrous remnantes at the least? What are the Massing gestures, & massing vestures, but open shows of Idolatry? And shall these be y ^e ornaments of those Christian ministers, y ^t have abolished the Mass, & all Idols? Eliiah the Prophet, caused y ^e people in the kings presence, to kill all y ^e priests of Baal. And think you that that King, either would or could cause Eliiah straight ways to use, either the Gestures or Vestures of those Idolatrous Priests? That good Priest Jehoiada, caused the people also, to destroy the Altare of Baal, and slew Mattan the chief priest of that Idol, upon his own Altare, and who durst command Iehoida, to wear that priests gear for an ornament? Now, by what right then, may any of our faithful Ministers be commanded, to wear any liueries, or tokens of that Antichrist, whom they labor to abolish, or of those Idolles, which worthily are destroyed? unless it be for the same cause, for the which Jehu giveth so great a charge to bring forth y ^e garments, and so to try who will wear these polluted garments, and then to destroy them that will thus dissemble, in their popish attire & ornaments.

Nay, God forbid, thou art to cruel, thy hand hath been to often in blood. And doest thou not see, that these garments do make the Ministers to be reverenced and honored?

O Bernard, thou lackest moe eyes than one, that talkest on this fond fashion. I would be no more merciful, nor cruel, thā God him self is: who, if he will have any sin terriblie punished by death, it is Idolatry. For there is none that he more hateth, or for the which he hath given greater charge to root out all remnauntes. And this is most plain to them, that have eyes to see it, that there can come no more reverence, nor honor, to any of Christ's Ministers and Sacraments, by these popish vestimentes, than to Eliiah or Jehoiada, by the garments of Baals priests.

All the Papal ornaments, are none other things else, but the Ensigns of his proud tyranny. And double wicked are they in this pointe. Firste, that without God's warraunte, they will wear these garments. Secondly, that herein they seek their own honors, wherein they would show their holiness, and show themselves most pompous, where thei should appear most humble and abject.

Thus without God's word, if our English gospellers, will needs follow the popish pompous Priests, which were but Apes to Aaron, and to other garishe Priests of the Idolatrers, for to win thē honor, they shall be Simiarum Simiae, the moste foolish Apes of all other, who having Christ and his Apostles lively set before their eyes, still yet will follow counterfeites, forfaking light for darkness. Finallie, if any honor be obtained, it is this, that the ignorant people is made to believe, that the old blasphemous Priesthoode, with their Mass, and the English priesthood with their communion, are both one. And so it doeth maintain, the honor and dignity of the Popish Priests, and their Sacrifice, but it dishonoreth Christ's true Ministers and Sacraments. Christ our Savior and perfect scholemaster, forbiddeth his, to seek honor by pharisaical shows. And must our Ministry seek honor and credit, by popish shows & garments? As for Christ's holy Sacraments, they can be made more honorable, by no man's inventions, much less by such garments whereby they have been so dishonored and defaced by the papists.

Though they bring none honor to our priesthood, (which I must needs confess convicted by thy arguments) yet canst thou not deny, I trow, but that they bring a comely order.

Thou and thy fellows can nothing skill of Christ's Religion, whose decency and order is not outward, in pomp, in garments, and in outward shows, as is the Papists ordure: (to use Soldiers French) for then naked Christ in y ^e cradle, his poor Baptism in the River, his poor last Supper, of so few dishes, with his poor Apostles, his naked hanging upon the cross, should be without order and despifed: and so they are contemptible, to y ^e sense of the flesh, & judgment of the world. But the comeliness, in Christ's religion (my friend Bernard) standeth in y ^e renouncing of all y ^e garish shows, of the vain world, & in an inward holiness of y ^e mind, which bringeth forth a modesty, and sobernes towards our Brethren, and a zeal, fervency, & diligence in doing our duties towards all men, without any confusion or tumulte, as our vocation & place serveth. And our master Christ therefore taketh away all those outward trifles, that were before his time, as things vncomelie and unmeet for his religiō. For what a thing were this, to put on a glorious coape for decency, or a fine rotchet of rains, when a man must go to prison or burning? Christ's Apostles, and his true servants, are ever ready to suffer with Christ, sharp bonds: and therefore will not mock the matter with silken tippettes, and stoles about their necks, as do the papists. So that I do much marvel, what decency, comeliness, or order you do cal it, y ^t the Master must be tied with hempen coardes, and the servants must iette up and down in flaunting silks, and sarcenettes. I pray thee Bernard, answer of thy conscience: Had this been a comely sight to see Christ on the cross, or tied to a pillar, with hempen coardes, mourning for our sins, and Peter and John shaken their silken coapes, rotchettes and tippettes in the wind, and saying, Loe, we are Christ's Disciples and Scholers?

Nay, as thou sayest, that had been a mad sight, and men would rather have thought them to have been Jewish priests, Scribes or Pharisees.

Thou sayest true. For these only were they, that sought comeliness by outward shows, to please the foolish world, which ever delighteth in trifles, & they were against Christ, because he spake against such things.

Yet must they be borne with all for a space, hereby to give milk unto children, say they.

O my friend, all is poison that plucketh us from the simplicity in Christ & his poverty. Therefore is all popery not milk, but poison, the root, the stalk, and branches. Therefore it must be clean weeded forth of Christ's garden, or else will it grow again, and choke the good herbs: as we have to much experience. And we have borne so longe, that England waxeth worse and worse in life, and in religion.

Paul did be are yet w ^t the Jews a long season.

It is a good saying, to this purpose, that the old mother Synagogue, was to be buried with honor. But we owe no such honor to the Roman Antichrist. God did appoint Circumcision and other Ceremonies to the Jewish church: but that where of Babylon, that made all the Kings of the earth druncken with hir golden cup and painted colors, appointed these trifles, to hir bastardlie brood. And yet Paul rebuked Peter for using these ceremonies with y ^e Jews: and he himself refused to circumcise Titus, when the false brethren sought to restrain his liberty, & to bring him into bondage. To such would he not give place one hour, Gal. 2. 11. And must Christ's Ministers give place thirty years to Antichrist in his traditions? or yield so many years to them, that labor to heal his wound? God forbid. And Paul did never yield, nor Peter neither to any Idolaters, whom they converted to Christ, to wear their garlandes, or other priestlie attire, to win any of thē: but always cried, We come to call you from these vanities, to turn to the living God, and to Christ crucified, and to the receiving of the spirit, that ye waske no longer in carnal ceremonies, concision, or other beggerlie works, elements of this world, precepts of men. &c. And the way to win the Idolaters, is (as Augustine saith, and experience teacheth in many places) to forsake their solemnities, and let go their toys. Then if they agree not to our truth, let them he ashamed of their fewnes. Thus have they worn out the papists, in many reformed Churches, and their garments also: where (by our staggeringe stays, now forward, now backewarde) thei that bear the faces of papists, swarm amongst us, and draw many backwarde, to their madness.

But this seemeth a strange thing to many, that men make this crime so grievous now, whereas in K. Edward's days, this apparel was used of godly men.

That was but the first show of the light, whereof thou talkest. We must grow to further perfection. How be it, even then, good men also did refuse it, as Hoper and Latimer, Bradford, and many others, though not so famous. And Ridley him self (which for a space, by simplicity was deceived, as he in parte confesseth in his Epistle to Bishop Hoper) at his death calleth them, abhominable and foolish, & to fond for a vice in a play. And howe violently and disdainefullie, were all good men, by disgrading, turned forth of those rags, so soon, as the patched Papists, came in place? Agayne, the manner of fast which John's disciples used, becing good men (though it were not Idolatrous, as these things are) was not therefore to be exacted of Christ's disciples. But rather, for that it was an observation of man's devise, corruptelie abused by the Pharisees, no more meet for the sincerity of the Gospel, than old barelles for new wine, or new clothe, for an old garment, our Mayster Christ did reject it. So now the filling in, and clowting up of old popish apparel, to the new pureness of the Gospel, must either cause corruption, to burste and to lose the liquoure that is received, or else separation, to make the renting of the old from the new more evident.

Master Examinator saith, that you have none learned of your side, but such as have been brought up in profane occupations.

He is to impudent, that is not ashamed so to report, seeing it is so well known that there be of our side, which are notably well learned, some having few fellows, or none in England, which may stop the mouths of such slanderers. Yea there is a great number, that will not fear to defend this cause against him, if he will set apart his popish arguments, sword and power. Besides that, we have the example of all the reformed churches, and of all the great learned there. And there is none of our side, (God be praised) but that he hath some cōpetent knowledge, of the scriptures, and in life very honest, in comparison of your number: who for the most parte, cannot read a true sentence, and are either popish priests, or Monks, or Friars, or Alehouse haunters, or boys and laddes, and drunkards, and dolces, that will wear a fools hood for livings sake. As for ours, they do know Christ, and labor to do so, more and more. Ours do hate the Roman Antichrist, and labor to pluck out, all those wicked weeds, which yours in corners do chearishe, all that they can, seeking nothing but like greedy dogs, howe to fil their idle paunches: And where the wicked number take parte wholly together, in any controversy, the matter is much to be suspected. Let us have seven godly, as his name be praised, we have seven hundred, that join with us. And therefore are not afraid to enter into the Arcke at God's appointment, and to forsake the wicked multitude, that do but halte in God's business.

O Miles, thou mayest not talk thus against my Lord of Canturburies good grace, nor us his ministers. Though many be unlearned boys, and such as thou haste said: yet come they into their benefices orderlie, either by the Bishopp of the Diocese, or by my Lord of Canturburies good grace his dispensation and license.

I will not now treat, what is the true order of the making of Christ's Ministers, of their vocation, probation, and election, by the rule of God's word, and the order of the primitive Church: but with that old Bishoppe of Lincoln, called Robertus Lincolniēsis, Robert of Lincoln, that wrote more than three hundred and twenty years ago, before any Lord Bishop, or Bishops grace was named: and reasoned against the Pope, and proved him an heretic, for doing the like. I will reason thus with thee Bernard, against thy glorious Bishops grace. And I demand first, what callest thou heresy?

Heresy is an opinion invented by man's fantasie, being contrary to the holy scripture, openly taught and stoutelie maintained.

Thou sayest well. Now consider what followeth. To committee the cure of souls to a Boye, or to a wicked or unlearned dolte, is the opinion and the pronounced sentence of thy Bishoppe of Canturburies grace. It is invented by man's fantasie for money, and it is against the Scriptures, and it is openly taught and published. For it is with a solemn seal, carried abroad in writing, and confirmed, and it is stoutelie maintained. For no man may withstand it, but he shall be suspended and excommunicate. Therefore to whō this definition of Heresy pertaineth, he is an Heretic, whether he be Pope, or Archbishop. This good Bishop Robert of Lincoln saith furthermore, That those Priests or Pastors, which come as it were, in y ^e place of christ, and do not preach the word of God, although they had no further wickedness, yet are they Antichrists, and Satan transfigured into the Angel of light, thieves, and robbers, the killers and the destroyers of the Sheep, making the house of God a den of thieves.

Indeed I cannot well deny this, that thou sayest: that many of us are worse learned, and that is blame worthy in us. But I have read that obedience is better then Sacrifice, and we are more obedient, and this is your great fault, that you will not be obedient to the higher powers, in these policies and such like.

That Texte of Samuel is wrong wrested, and maketh sore against your side, for it is, the precise obedience, to God's word, that is there commanded, and to add nothing thereunto, by our foolish intents (as king Saul did) are we there charged. Now, for obedience to policy, I do answer that the popish priesthood, and the Evangelical Ministry, and the making and appointing of them, and the form of the Sacraments are not belonging to policy, but ad cultum Diuinum, only & wholly. In y ^t which, he that passeth God's word, deserveth God's wrath, as Saul did, not only by the leaving of the remnauntes of the Amalechites, but also because he was to bold in God's business, touching the Sacrifice.

Yet seeing some men (which be now counted amongst these Ministers) did in King Edward's days, use this apparel, having then a feruente zeal and good conscience, and now refuse it: it seemeth not that they are moved with zeal and conscience, but with contention, desire of novelties, and singularity.

Paul served GOD with fervent zeal, and a pure conscience from his progenitors, yet coming to more knowledge, did find and confess those things, to be hurtful and vile, which he had esteemed and used as profitable. And albeit that he had circumcised Timothy, yet would he not suffer Titus to be circumcised. Evē so some such as proceed in knowledge and experience, do find this apparaile hurtful and vile, which afore they thought profitable, or at the least not hurtful at all. And albeit charity did move thē, to bear with the weak, as it did Paul to circumcise Timothy, yet faithfulness to keep the truth of the Gospel, where it hath been longer preached, causeth the same Preachers not to yield, to any force or importunity, after the example of Paul, that would not circumcise Titus, not of any singularity, and desire of novelties, but of faythefulnesse, zeal, and good conscience.

Yet the Bishops being tried men, of great zeal & knowledge, think it meet, that your Ministers should follow them, or else be put to silence.

The Apostles of Christ, seeing a man casting forth Diuelles in the name of Christ, would have forbidden him, because he followed not them. But our Savior Christ saith: Forbid him not. Now these our Ministers follow Christ and his Apostles. Who then dare forbid them? The Apostle Paul saith, That some preach Christ thorough envy and strife, to increase my bands, and some of good will. What thē saith he? Yet Christ is preached all manner of ways, whether it be under a pretence, or sincerely, and I therein rejoice, yea and will rejoice. Thou mayst see therefore (O Bernard) that they are lead with a contrary spirit, that put them to silence, who preach Christ as purelie as ever men did, since the time of the Apostles: the very Bishops their enemies, being taken to witness. What though they will not follow them in popish trifles? Is this a just cause, why Christ by them should not be preached? Was there ever the like example in Christ's Church, that none should preach Christ, unless he would wear such a cap & a tippet, such a Cope and a Surplice? Of Antichrists munckerie, or other corrupt times we talk not, neither in a Christian reformation, may they be once looked back unto. Let them repent therefore, that hinder the preaching of Christ, for any such cause. For Christ will not suffer it vnaduenged.

Yet because all Bishops in England, and many good Preachers which once had refused this apparel, yet now by occasion, have received it again? and but a few there be, that yet still refuse it: Therefore it seemeth to be more expedient, and less danger of offense in the Church, to bring a few of small estimation, to a conformity with the Bishops, and their great number so esteemed, than to suffer inferiors, to differ from the Bishops, and chief Prelates.

When Peter and Paul were at Antioch, they both did eat meat with the Gentiles. But at the coming of certain from James, Peter fearing them of the circumcision, withdrew himself, so that other Jews there, and Barnabas also, were brought into the same dissimulation. Then Paul withstood Peter openly, as worthy of reproach, for giving of an example to the Gentiles, to keep Jewish observations. Wherefore if right proceeding in the truth of the Gospel, have made both these parties once to agree, in leaving of Popish apparaile, as it did Paul & Peter, in leaving of Jewish rites, and then fear and respect of some persons, move now the one parte, (as Peter was moved) to shrink back to rites rejected: in such a case, the most expediente way, to avoid all danger, is without regard of person, multitude, fear, or favor, to keep and maintayn the truth of the gospel with sincerity and liberty, inseperable from the same, as did Paul at that time.

But Christian obedience, requireth the observation of all things indifferent, commanded by authority. And these things (they say) are indifferent.

Washing of hands amongst the Jews, was a thing much more indifferent of it self than this apparaile, & not so much abused of the Pharisees, as this of the papists. Yet this being commanded and urged by them, that had authority, our Mayster Christ defēdeath the not observing of it, and chargeth the maintainers of it, with the breaking of God's commaūdements, for their own traditions, and with hypocrisy, and the blind leading the blind. And so concludeth (as may appear evidently) that the authority, and obedience of Christians, standeth neither in commanding, nor observing, but rather in rooting up all superstitious abuses.

But the case standeth thus, that authority will not. Now if the Prince might be thereto persuaded, the Bishops seem, that they would be glad, to abolish these Garmentes, and all such as thou speakest of. But if the Prince will force all Ministers to receive them, or else put them from their livings and ministry: then it seemeth better to keep the ministry and livings, and the liberty of sincere doctrine, with this apparaill, than without it to lose all, and to leave the church destitute, and so sore offend the Prince, that hath restored the preachers and the preaching of Christ's Gospel.

Thus have the London Ministers, the hearts & consciences of the Bishops, of their side, by thy grant. Now if y ^e Bishops and preachers, respecting God & the cause only, have wished and persuaded not to use this apparel, as Joab did, not to number the people: and yet respecting y ^e Princes commandment, contrary to their former mind should yield indeed, as Joab did, then were it to be feared, such sequel of plagues over y ^e people, with great grief to the Prince, as was then in Judah. These things thus considered, move many good preachers, to be cōstante and sincere, as in mind & doctrine, so in conversation and manners, reproving and refusing all popish trashe, especially the furniture of that Idolatrous, blasphemous, and traiterous priesthood, moste pestilent enemy to all Christian authority, & Princely dignity. And therefore many good Preachers, be rather resolved, for preservation of the Prince, and people, from the wrath of God, by losing of livings & lives, to cōfirm their doctrine, truly taught, than keeping livings with flattery, endaungering the Prince & people, to build & bring again y ^t , which by faithful preaching they have destroyed. So cannot such preachers be put to silence, their deeds still declaring & confirming their doctrine: nor y ^e church by thē destitute, who are so ready to confirm true doctrine w ^t sincere rites & manners, which ought to give no offense to a godly Prince or people, whose safety next unto gods glory is chiefly herein sought.

I heard M. Doctor say, that y ^e London ministers made many arguments, but they could not prove their Minors. I pray thee what meant he by that word, for I understand him not. And what were their arguments tell me, if thou knowest. For I do not so much mislike your side, as I did: thou doest answer me so fully to all y ^t I demand.

I will plainly tell thee, some of their arguments: & thou shalt find in thē so good reason, that thou shalt not be able to deny them, whatsoever M. Doctor or M. Proctor do say. They reason thus, as thou mayst see in this Table: where thou mayest perceive the first sentence of the argument, to be called the Major, & the second the Minor. And the Minors for the moste parte, are open to the senses, and experience of all men, that will not be blind of willfulness, so that they need no further demonstration, but only Geometrical, such as master Beza useth with that Ass Heshutius. As for the first Minor, that this Popish ordure doeth not edify, we have the experience in all men's sight, by Paul's Church in London, and the glorious shows there, like as in all the Cathedral Churches in England, where these things are most used, the people are least edified in Christ, because they continue ignorant of Christ, being satisfied with their old superstitious shows, and therefore are most vnreadie, and unmeet to receive any profit, by Christ's words and Sacraments. Where contrariwise, in all such Churches, where these things are caste away, the people grow more in knowledge, and come by greater numbers, & with greater reverence, to receive the holy Sacraments.

I hear many say so, I cannot deny.

But learn once to see, with thine own eyes. Whether doest thou think, that the Copes, and the Surplesses, the Piping and the singing within Paul's Church, or the preaching only, without this gear, in the Churchyarde, doth more edify?

Truelie no man dare deny, but that the word doth more edify. But these things also do edify.

To popery peradventure, which was the use whereunto they were ordained. And therefore in Christ they cannot edify, as by thine own answer (seeing thei have God's word within, and without y ^e church, and that which is without, having no popish ordure, doeth more edify) it followeth by reason, that these popish things do not edify. Like as also to know, what can edify, & build anything, it is necessary, to bring things of like substance. For chaff, straw, and stubble, cannot build nor edify with any precious metal: carnal things cannot make the perfect building of things spiritual. These things are chaff, and the word of God is pure wheat. What hath chaff and wheat to do together? Christ is the Spiritual Rock and foundation, unto whom we must be edified by spiritual means, joining spiritual things to spiritual, as the Apostle saith. And doest thou not believe, that Christ our Savior knew what could edify, and that also, he would have appointed us these things, if they could edify?

I have a good opinion of our master Christ.

O Bernard, it is but an opinion in deed, & no perfect faith; that any can have that will not rest upon Christ wholly, and think his doctrine and doings sufficient, for our instruction in all things. But loe, here is the table of some of their arguments.

I thank thee hartilie, I never understood so much Logic, nor so much of this matter before. But yet me think the Minors are not so evident as the Mayors are, Therefore I pray thee Miles, declare them a little further, and more evidently unto me.

I will do it willingly. For I would fain call thee & all others, to the simplicity of Christ's gospel, from this hypocrisy of garments.

Why callest thou it hypocrisy? Thou speakest far worse of it, than the London Ministers do.

I speak rudelie, like a blunt soldier, but yet truly. For undoubtedly, to make a show of their profession, howe holy folks they were, or to get them reverence by garments, it was a point of the Pharisees, or of the Idolaters, of the Chemarims, of Cybeles Priests, of the fond Philosophers, as the Cinici or Stoics, or finally, of the Heretics, as the Manichees, the Montanistes, or the Nestorians, and Novatians. But the true Saints never did it, that we can read. And our Master Christ, his Prophets and Apostles, were moste troubled by such, as most main tayned this outward gear: as now are in England his chief servants, and most worthy, faithful and painful Ministers of his holy word: with whom I, and many other that fear GOD, desire to have our portion, rather than with y ^e proud Prelates, that persecute them, unless they do right speedily repent.

No more of this gear, it is odious. But tell me more of this first Minor, howe these things do not edify.

Though y ^e proof should be required rather of thee, & thy side, that hold the affirmative: yet loe, I refuse not. And thou mayest perceive by my talk, & by all these brutes abroad, and by the bitter contention that is fallen amongst the learned, that these things do not edify. For such things as raise contention in the Church of Christ, do not edify. These rags have raised such a contention in England, as never was, since the gospel was in England. Therefore they do not edify. They choke the sincerity of the gospel: they stay and stop the course of the gospel: they declare them to be halters that we are them: they join hands, and draw the yoke with the wicked Papists: they declare no true sigues of repentance, whilst they are not ashamed of the shows, of their old whorishe superstitions: they give Christ a reed in his hand, and attire him with a crown of thorn, as though he were unable to appointe his Ministry and Sacraments without men's devises: they take away the difference of the old and New Testament: they keep the people in blindness, and in the heavy clog of conscience, that they think still, that no Sacraments are rightly ministered without them: they cause Christ's servants, the true Preachers, to be evil spoken of, as the traditions aforetime, did Christ and his Apostles. Howe dare any man affirm then, for very shame, that these rags do edify? And if they do so, they must bring more, than their own bare authority, least they be found subject to this sentence of Isaiah, Woe unto them, that speak good of evil, and evil of good: which put darkness for light, & light for darkness. Woe unto thē that are wise in their own eyes, & prudent in their own sight, which build again y ^e things that they have destroyed, and make themselves transgressors.

I pray thee refrain from these raging heats, so can I like thy talk very well.

These are no carnal passions, nor rages as thou supposest. But as my sayings have their ground of God's holy word: so, I thank God, I do feel the zeal of gods glory, and the love of my Brethren, lead me thus to speak. And the very hatred of that Roman Antichrist, and the grief of heart, to see the godly Preachers, by this vile occasion, persecuted, spoiled, and prisoned by their brethren, and railed upon by the papists and Neutralles, and their places occupied by such, as will only wear the garments, may trouble any Christian conscience. And mark who are the moste ready to wear this popish gear. Even the papists, the moste enemies of the Gospel: for they would never yet refuse them, but by their crafty packing, have caused many other, that have no courage for the truth, but go backwarde not forward, to turn to them, contrary to the precept of God by Jeremiah: Let them return unto thee, but return thou not unto them. And I will make thee unto this people a strong brazen wall. They shall fight against thee, and not prevail. &c. Behold what the way is to edify: to turn wholly from the wicked unto God only: as the Lord saith again by Jeremiah: O Israel, if thou return, return unto me. Shall my Heritage be unto me, as a birde of diverse colors? O saith the Lord by his Prophet Hosea, Ephraim hath mixed him self among the Heathen. Israel is as a cake on the hearth not turned. Agayne, They return, but not to the moste Highe. They are like a deceitful Bowe. Whereby we may learn, that the whole turning unto God, from all superstitions, and not the patched turning is, that which doeth edify.

The way to edify in Christ's Kingedome, is described in these words: In that day (saith the Lord of Hosts) I will cut off the names of the Idolles out of the lande, and they shall be no more remembered. And I will cause the false prophets, and the unclean Spirites to depart out of the lande. And when any shall yet prophecy, his father and his mother shall kill him. And in that day the Prophets shall be ashamed of their visions, neither shall they wear, their roughe garments to deceive. Behold now that the spreading of Christ's Kingdom, is to take away the very names, and all monuments and remembraunces of the Idolles, and to make the false Teachers ashamed of their Garmentes, wherein they have mocked God & his people.

Thou mayest easily perceive hereby (Bernard) that to appointe these garments as ornaments for Christ's Ministers and Sacraments, is not the right way to edify Christ's people: no more than a skarre Crowe can geather Crowes, or a Wolves skin, can please the sheep. Our Savior Christ, took away the Garmentes, appointed by his father, because in his spiritual kingdom, they could nothing edify. And shall Antichrists Garmentes & toys therein edify? Christ rejecteth all the outward form of worship, both of the Jews and Gentiles: and saith, That his father will from thence forth be worshipped in Spirit and truth. And he knew the best of all others, what could edify.

Furthermore, thus bitterlie to strive for the maintenance of Popish garments, after the Pope is banished: for massing garments, after the Mass is abolished: for the rags of that Idolatrous and blasphemous Priesthoode, where we say, It is detested and abjured, it is a great madness. Therefore it cannot edify.

And this maintenance of the monuments of their old spiritual fornication, doth declare that men have not yet reap̄ted of their old spiritual fornication. Wherefore this doeth not edify. No (of the contrary) it maketh to edification, to bring the popish priesthood into full detestation. But that can never be, so long as their garments are appointed by authority, to bring honor & reverence, to Christ's ministry, and Sacraments: the strumpettes garishe gear, to attire the moste chaste Virgin: Antichrists whorishe smocke, to Christ's pure spouse, howe can this edify?

Stay thyself, thou wilt never have done. Go now to the seconde, that these are precepts of men.

Why? doubtest thou of that? They are not of God. For it is not written in God's book, that the Ministers of GOD, should wear the garments of the Idolatrous priests: but the contrary, as is partly declared, and shall be made more plain hereafter. Therefore not being of God, they must either come from man, or frō the Devil, or from both together.

Nay, there be many things, that are left indifferent: as all the creatures of God, may be indifferently used, or not used. And therefore by authority may be commanded.

Besides that in matters of Religiō, men's commandments are vain: There be four things which may make things indifferent by creation, not indifferent to be used of Christians. The first is, If that they bear the marks of the Idolles, as strange forms, only used to y ^t purpose: or strange names used only in the idolatrous service, as Cope, or Surplice. The seconde, if they be by usage superstitious: so that unto them is attributed any kind of holiness, as though without them, the sacraments could not be ministered. Thirdly, if they be commanded against Christian liberty, to bring Christian men into bondage, that they may not refuse such things, as are against their conscience. Fourthly, if they give any offense. In the which four things, against these garments, we may take exceptions. And for these and such like causes, the Apostles forbadde both Jews and Gentiles, even all the Christians, things offered unto Idolles, in their first Decrees: to teach by their facts and deeds the same, that they had spoken in words: that the Idolles and all that to them belonged, ought to be abhorred of all true Christians. And therefore in the same place, it is called 〈 in non-Latin alphabet 〉 , the filthiness of Idolles.

Paul giveth leave to eat y ^e meat offered unto Idolles, afterward.

Yea, after this there arose a doubt amongst the brethren, whether they might eat such flesh, as was sold in the market, and so eaten at the tables amongst other meats, unknown to have come from any Idole. Which was a far other thing than the using of these things about the Sacraments. To this the Apostle answereth, that as the earth and all that therein is, belongeth to the Lord: so may man use all meats, & creatures, receiving them w ^t thanks giving, at the Lord's hand, to his glory, without any further care, whence they come, so that none be thereby offended. But if any man do tell thee, that it is a thing once dedicate to the Idolles, thou mayest not use it. And hereby it appeareth, that the creatures (though they have been abused) that bear no name, nor form of any abuse, neither give offense by the using of thē, may be retained. But if they have the form, show, or name of things Idolatrous, they are to be abhorred for two causes. The one, least we should seem, to have any part or communion with the Idolaters: which were against the glory of our God. The other, least the weak brother be boldened, to use the things sacrificed to Idolles. And so thy weak Brother perish, thorough thy knowledge, for whom Christ died.

Thus may we note two sortes of Idolothites, or things belonging to Idols, Some have their names and forms changed frō common usage, and so by form & name, do retain, the memorial of the idols: whose names and memory God will have to be abolished. Such are properly called the monuments of Idolatry. These ought by God's law and man's law, here in England, to be done away, or with dishonor, at te least, to be defaced. The seconde, are such, as neither are altered in form nor name, the which may still be used: as the flesh sold in the market, and eaten at the table, & these may be called indifferent: so that in the use of thē, no brother be offended, nor against his conscience urged. But the creatures that are called gods, are accursed and may not be used. All the Idolles were creatures, yet by Moses & Paul they are called Devils. Therefore the partaking with them, is the partaking with Deuilles: and the very places, where the Idolles were worshipped, were detestable, and are called hell afterward. Their great Idol, whereunto King Ahaziah sent, in honor called Baalzebub, by his worshippers, was, by the godly Jews that hated Idolatry, called the chief of the Deuilles, and so his name continued. Such hatred did they bear to all things appertaining to the Idolles. Therefore biddeth Moses to destroy all those Idolatrous monuments. And Isaiah biddeth us to count their idolatrous Ephod (which was y ^e chief garment of their Priest) as a menstruous cloute, and utterly defy it. Therefore this gear, that beareth the names & forms still of their Idolothites, cannot be named amongst the things indifferent, though we grant the substance, and matter of them, of it self indifferent: neither can they be commanded to be used in the ministry or Sacraments, which are matters of Religion in any wise.

Yes, If the Prince command it.

Gideon was a Prince, who made and commanded an Ephod, a riche robe, or garment for a Prieste, and appointed it for his city Ophra. But this was the cause of the destruction of him and his house. For as we read Abimelech, the son of his Concubine, did usurp the Kingdom, and did slay seventy and niene of his brethren, the sons of his Father Gideon, upon one stone. Then this Abimelech, after he had thus cruelly slain his brethren, & his Mothers kindred that had set him up, and destroyed the City Shechem, that had made him King, he had his deaths wound by a Woman, yet would he have his Page to run him thorough, with his sword moste desperately, & so the whole family perished moste miserably. And no man can allege any other cause against Gideon, but only that which the holy Ghoste giveth, that he made this Priests garment, and appointed it for his City, without any warraunte of God's word, of a good intent only. So sore and perilous a thing it is, to deal in God's matters, by man's fantasie.

Nadab and Abihu, for the taking of fire, which God had not commanded, were sodenlie burned with fire from heaven. Uzzah was sodainlie slain, because he would help forward God's work, by his good intent, without God's warraunte. King Saul dealeth in sacrifice (a matter of religion) without God's commandment, but (by y ^e same wise policy, that is alleged for the garments) to retain the people together: yet for this cause loseth he his kingdom. Also King Uzziah is stricken with Leprosy, and cast out with shame, because he dealeth in sacrifices (matters of Religion) without gods word, by his Princelie authority. Thus God will have the Princes to know, that they are but men, & therefore that they may not medle in his matters, without his word and commandment. For as Samuel said to Saul, so saith he still unto all: Hath the Lord as great pleasure in Sacrifices, as when his voice is harkened unto and obeyed? Behold, to obey is better than sacrifice: and to hearken, is better, than the fat of Rammes. For transgression and rebellion against God's word, is as witchcrafte and idolatry. Wherefore thus saith God by his servant Moses, to Kings & to all others: That which I do command thee, that only shalt thou do: thou shalt put nothing too it, nor take nothing from it. Loe, this is the ground of true Religion.

And in matters of policy also, there must be some discretion. For the Prince commanded the two Captains and their hundred soldiers, to fetch Eliiah unto him, a thing that may seem indifferent, but the fire of God devoured them. So Kings have their law howe far they shall command. And the subjects by the same may know, howe to obey. For God when he setteth up Princes, hath not givē over his own right and authority. They are but his stewards and Bayliues, to see his will executed, in all things, not their own lusts and pleasures. In evil commandments therefore to disobey them, is none injury unto them.

Me think I smell a ratte in this gear. All is not gold that glittereth. But I pray thee tell me, howe thou doest prove them, precepts of men, as thou waste about to do.

I say they have no ground of gods word, therefore they are precepts of men. God never limited any several garment for his Ministers to be known by, in the new Testament, therefore they are plain precepts of men, and plants by the heavenly Father not planted. The papists them selves will grant them to be precepts of men. Me think therefore, the gospellers should not deny it.

They deny that they are such precepts of men, as Christ speaketh of, to be brought in, for God's service in religion.

Amongest the papists, they were brought in, and are used for his service, in religion, as their own books and doings do testify. Now the papists are men: who according to y ^e diversity of their sects, Regulare and irregulare, appointed the diversity of garments: some for the church, some for holy water, as the Surplice, Stole, or Tippet: some for censing the Idols, as the Copes: black for the dead: red for y ^e Martyrs: white for the Virgins. Now all these superstitious trifles, are precepts of evil men: therefore of men.

But not in God's service & religiō.

I do grant. For God will not be served by such things: neither will Christ allow them in his Religion. And therefore are they precepts of men, having no allowaunce of God's word: nor of Christ's Gospel, who neither careth for these garments: nor any other popish shows, in the ministration of his holy Sacraments, or any action of his Religion. Neither do they set forth the glory of GOD, nor his word, nor profit, but hinder the souls of men from the true service of God in Spirit and truth. And as always, wicked men have most urged their own precepts: so at this day these precepts are more urged, than God's holy commandments. Would to god there were not to many examples, both in the Cities & in the Countries, to prove this matter true. To wear a vestiment, is a precept of men. And why not a Cope? An Albe is a precept of men: and why not a Surplice? A Stole is a precept of men: and why not a Tippet? &c. Al patches of Popery, are precepts of men. Therefore the priesthood, being taken away, (as the Author to the Hebrews saith) it is of necessity, that the laws pertaining to the Priesthoode, should be taken away. So that if this were a law pertaining to the popish priesthood, to wear a Surplice at the ministration of the Sacraments, and at the saying of their Mattins, or their Euensonge in their religion, now should it cease from amongst them, which have renounced that popish & blasphemous priesthood, and that false religion: whose body and substance (if they wholly hate) they must needs abhor all the patcheries that appertaigne to y ^e same religiō. For the popish priesthood is like the lowsie and patched cloak of a filthy beggar. Now, what a fondness were this for two wise men, or for thee and me, that pytying a poor beggar, had pulled off his patched cloak from him, to give him a better: and afterward we twayne should fall together by the ears, and the one caste the other in prison, for the refusing to wear, those lowsie rags:

Surelie I would be loath to be in thy company, if thou shouldest wear any patches of that lowsie gear: therefore I would be loath to compel thee to it by prisons.

Loe, here is the strife, betwixt our Gospellers. They have put down that patched popish Mass, yet will they have lowsie patches of it. For the Surplice is a Massing garment, by the Papists own books. They have put down that Antichristian priesthood, and they will fight for his coats. They are far more foolish, than our fellows the soldiers, that when they had killed Christ, caste lots for his coat. And I tell thee, Bernard, thou sayest that thou shouldest loath my company, if I did wear the lowsie patches of some beggar: and so I tell thee playnelie, that I do loath thee and all thy company, when I do see you, in the lowsie rags of popery. Yet do I not hate you, for thē would I let you alone But I tell you my mind plainly, because I love you, and seek to do you good.

Fellow Miles, I thank thee hartilie, for I trust thou haste done me good. I have marked some things, that I shall never forgett, which I never heard nor understood before. But how doest thou prove the third Minor, that these garments give offense:

Diddest thou not hear me say, that they cause me to loath thy company: and so be sure they do offend many others: who so soon as they see you in these garments, their blood is up, remembering howe they burned the book of God, and that such thei were, that burned their brethren of late, and murdered y ^e souls of their fathers before.

Tushe, this is but your heat, and the offense is taken by you, not given by us.

Yes, yes. You give offenses in faith, and offenses in charity also.

Howe prove you that?

You draw men from the stability in Christ, and frō the sincerity of the Gospel, whilst you cause the ignorant to believe, that Christ's appoyntement of his Ministry & Sacraments, are not decent enough without some of the Antichristian leavē. Agayne, thou boldenest others, to occupy other patches of popery, while it thou usest these, and buyldest them up to superstition again. And ye give them to think, that you do not abhor that blasphemous & Idolatrous priesthood, whose garments ye wear. Yea the Bishops come • el men to wear these things, against their consciences: and therefore sinning thus against their brethren, and wounding their weak consciences, they sin against Christ, as Paul saith to the Corinthians, and give great offenses. Again, your offenses in charity are manifest. For besides the men that you spoil of their livings, howe many women and children, have cause to be offended with your cruel commandment about this gear: And all that be grown to full strength in the gospel, & have their senses exercised, to y ^e discretion of good & evil, are grievously offended, when they see them that have so long a time been teachers, and preachers against Antichrist, not only wear such superstitious apparel, but compel others by tyranny, to come into the same bondage.

Moreover, you give offenses both of faith and charity, when as you stablishe the Papists in their old errors: and cause them to say, That the Gospellers, cannot minister their Sacraments, nor have any ministry at all, but of their leauinges.

And as Hardinge testifieth to the Queens Majesty, It hardeneth their hearts, and causeth them to look for more at our hands. Even as it is reported that Butcher Boner said: They begin to taste of our Pottage, they will shortelie fall to the flesh. Thus they are moste offended with this Popish ware, that best do like it. For they are confirmed in their malice, and superstitions: and are boldened to do that, which is without faith (and therefore is sin) and which is without the warrant of God's word, and therefore must needs be done with a doubtful conscience. Thus Papist and Gospeller, weak and strong are offended, some in faith, some in charity, by these patches of popery, and lowsie Romish rags.

Thou usest thy terms to spitefullie, yet thus to call them. For if they were lowsie, I would not wear them, I promise thee.

They are worse than lowsie: for they are sybbe the sarcke of Hercules, that made him tear his own bowels a sunder.

Let go these words, and come to the fourth point, howe these things are against the Scriptures, or beside the Scriptures.

They are beside the scriptures, because that no manner of appointed apparel for Christ's Ministers, nor any sacramental garments, are once named in the new Testament: which is a book all sufficient, to instruct us to all well doings. By the which we may learn, what Christ required of his Apostles, and what simplicity they used in their garments, and ceremonies, & usage of their sacraments. And this is most plain, that they borrowed no garments of the Idolaters, that they had converted unto Christ: which is the scope of our Disputation. For this is the question, as it is now in controversy: Whether it be against, or besides the scripture for them to wear the garments of idolatrous priests, that have been the means, to beat down their Idols, and to banishe their Idolatries? The question also may run further: Whether any true Bishoppe of Christ, may compel his fellow Bishoppe, and fellow Minister, by prison so to do? But this declareth Rome to be come home to our gates, and Christian liberty in this point, to be utterly banished. Therefore I will not now medle with it. Howe beit, I do answer to y ^t former, that, if Paul called all the carnal and outward holiness, and all that he might trust in, concerning the flesh, under Moses law, donge, loss, and dross, for Christ's sake: then must all y ^t Idolaters (be they papists or others) count all their hypocritical show of holiness, dung & dross. And that they should do so, GOD by his Prophet Isaiah doeth teache thē, to deteste and destroy into powder, those things that were about the Idols most precious. And saith, that this shall be the token, and fruit of the taking away of their former sins, when they shall make all the stones of the Altars, as chalk stones, broken in pieces, that the Groaues & Idols may not stand. Again saith he: Pollute the covering of the Images of silver, & the Ephod of the image of gold: and cast them away, as a menstruous cloute, and say unto it: Gette thee hence. Wherefore I ask thee, if thou think of conscience, that Isarah could suppose, that the little rags of the Idolles, should be kept in reverence, for comeliness, and to beautify the ministry & sacraments, when he had given such terrible charge against the greatest?

Now furthermore, because these priestlie garments were carnal shows of the papists, they are dung and dross, and so beside the scriptures. But as they are Relics and rags, belonging to the moste blasphemons Altars and Idols, so are they against all the scriptures, that command the utter abolishinge of Idolatrous remnauntes: whereof I could allege many places. Therefore as the wearing of the garments, of the Chemarims, of the Priests of Baal, or of Mahomet, in the ministry, and in the sacraments, were besides, or contrary to the scriptures, if any of these should be commanded, for decency and order. So these popish garments, are besides, and contrary to the scriptures, because the Idolatry of the papists, hath been as wicked, and abhominable before God, as any of these. God also saith by his Prophet Zephanaiah, that he will cut out, the remnaunt of Baal, and the names of the Chemarims, and the priests, and all those that are clothed with strange apparel. Therefore it is besides or against the scriptures, to maintain such remnauntes of such priests, and such shows of strange apparel borrowed from the Idolaters. The Prophet Hosea teacheth, That the people of God, may not mixe their religion with other people. Therefore it is besides, or against the scripture, to mixe our true religion and sacraments with the doings of the papists. Zachariah saith also, That the false prophets shall be ashamed of their visions and garments, wherein they have deceived.

Therefore it is beside, or against the scriptures, to compel Christ's Ministers to wear them. And though some liberty be permitted by the scriptures, for the Church to appointe some orders, yet are the bounds so limited, that all must be, to the glory of God, and to edification, nothing superfluous or triflinge, nothing superstitious, nor idolatrous. For such things, are against God's glory, against the scriptures of God. and contrary to edification, as thou hast heard.

If thou be able to prove, the commandment of these things, so playnelie to be against Christian liberty also, which is the fifth point, thou wilt almost persuade me, to speak no more against the London Ministers.

That is a thing moste evident, and therein I doubt not but that we shall agree: For to bind a man to do against his conscience, is against Christian liberty: but thereto are many driven, by this commandment, therefore it is against Christian liberty. The conscience must have God's word to warrant the actions. But God's word doth not warraunte us to use these idolatrous gear, but plainly forbiddeth the same. Therefore man cannot have his conscience persuaded, that this standeth with Christian liberty. Agayne, to command men, to abstain from such things, as were known to belong unto Idosles, which are called, Idolothita, was the advouchinge of Christian liberty, and the declaration, that they were no longer under that Idolatricall slavery, wherefore the Apostles commanded it at the beginning. Therefore to be bound to use these things, is against Christian liberty. As for the use of the matter, or substance of such things, either unknown or of some necessity, I have told thee before, that so the creature is indifferent. And to know this, is one pointe of Christian liberty, like as to fly from Idolatrous bondage, and to teache others to do the same, is the practice of true Christian liberty.

Furthermore, to bind men upon the peril of living and liberty, to wear those garments, wherein their heavenly Father hath been blasphemed, Christ's death derided, his Sacraments polluted, their Brethren deceived and murdered, in souls and in bodies, declareth a very small semblance of Christian liberty. The holy Apostles, command men to abstain from the filthiness of Idolies, meaning by that word (Filthines) that they could have nothing to do with anything belonging to the Idolles, but that they should be defiled. So doth Paul call the Idolles, Deuilles, and saith, that they that eat of their tables, are partakers with the Deuilles, and counteth them partakers of the altar, and y ^e same religion, whereof they are partakers, in the Idolothites.

Now, these garments which in popery have belonged to Idolles, are filthy Idolothites, that served unto Diuelles. Therefore are they against Christian liberty. Again, to bind men to eat Idolothites, were against Christian liberty: therefore to bind men to wear the Idolothites, is against Christian liberty. To command them to wear Garlandes, Palms, Hattes, or eareringes, like the Idolatrers, were against Christian liberty. Therefore to bind them to cover all their bodies with Idolatrous garments, is against Christian liberty. To bind men to observe Jewish Ceremonies, were against Christian liberty. Therefore are such commandments, in the ceremonies, of Antichrist, against Christian liberty. Popery is bondage and slavery. And the binding of the Ministry, and the sacraments, to such prescript apparel, was parte of the things, whereby men were chayned in popery: therefore are they against Christian liberty. Wherefore we must stand fast in the liberty wherewith Christ hath made us free, and fly from the yoke of bondage, of that Roman Antichrist. We must go out from that whore of Babylon, that we be not partakers of hir sins, lest we be partakers of hir plagues, and give hir double, for that she hath given us. Loe, this becometh Christian liberty.

Why? Thinkest thou Miles, y ^t everyone that weareth these garments, shall have a portion of the plagues with Antichrist?

Yea surly. Everyone shall have his portiō, much or little, that hold anything of him. And though I doubt not, but that many of the Bishops, and sundry of them that wear this gear, hold Christ the foundation, yet must needs this chaff & dross (as they them selves cal it) be burned from them, by the fire of God's judgment. And so by faith and repentance, they may be saved: howbeit not without some smell of the fire, as God by his wisdom shall measure it.

But I am loath to come into that fire of God's judgment.

Prepare for it then betimes, & renounce all superstitious gear, and learn by the word of God, what it is to be a true Minister of Christ.

I pray thee tell me that, for I would fain learn, if I wiste howe.

O Bernard, thou spakest a word in the beginning scoffinglie, which is thy whole charge, Pasce, Pasce, Pasce, feed my sheep, feed my flock, feed my Lambes, if thou love me, saith Christ to Peter, and to all that take charge of any congregation. Therefore doeth Peter deliver the same charge over unto others, whom he calleth fellow Elders, & admouisheth them to feed the flock of Christ, as much as lieth in them. And Paul counteth all that are called to this state, the Ministers of God, and the Stewardes and Disposers of his treasures, and saith in his own person, that which he will have to be understand of others: Woe unto me, if I do not preach the Gospel. For a stewardshipp is committed unto me. Therefore saith he to Titus, that a Bishoppe or a Minister of Christ (for these two are confounded in the scriptures) must be God's steward, holdinge fast the word of faith, according to doctrine, that he also may be able to exhort with wholesome doctrine, and improve them that say against it.

Lo, Bernard, this is Christ's first mark of his Ministers, that they feed his flock, with the wholesome doctrine of his word. Secondly, it is required, that they which must reprove others, must be unreprovable them selves, that they be watch full, modest, herborous, apt to teache, &c. as Paul writeth to Timothy. These be Christ's livery garments. And what pitious case is this, in Christiā churches, to see men thrust out of the doors, and robbed of living, and liberty, that have all these marks and liueries? And to have such men called in and chearished, that have none of these, but only can read a little in the Churches, and iett up and down idellie in the enemies liueries, as thou mayest perceive (dear frȳd) by thine own self.

Why my friend, must every Minister or Prieste be a Preacher? Must I be a preacher also?

The scriptures of God, admit none other, as thou hast partly heard, and more evidently may be proved, howe the lips of the Prieste (as Malachi saith) must keep knowledge, and they shall seek the Law at his mouth: For he is the messenger of the Lord of Hosts. Loe, thou and everyone, that taketh this office in hand, are appointed messengers of the Lord of Hosts. If thou either know not this message: or canst not speak it, or wilt not do it, what a messenger art thou? Doest thou not on God's parte (whose glory, power, justice, and mercy, thou shouldest preach) deserve sharp punishment? And of the parte of men, over whom thou haste charge, and to whom thou art sent as messenger, thou deseruest that their blood should be required at thy hands.

This is sore gear. Thou makest me to tremble at it.

O would to God, that thou, and all thy fellows, would turn wholly to God's word, and leave your triflinge hipocriticall shows. So should GOD be glorified, and Christ's Congregation edified, which now by the displacing of the godly learned Ministers, is pitiefullie molested and daungered. What a Decree is this, That no man shall be admitted, a Minister of Christ, unless he will admit also and Subscribe to some, yea and many of the misorders of Antichrist? And as I heard a Bishoppe say, If it were Paul himself, he should not here be suffered, unless he would be conformable to this gear?

Durst any man speak that blasphemy?

Do they not fulfill the same in their deeds? What was Paul? What was Apollo? But the Ministers of Christ, and the fellow laborers with others that truly and purelie preach Christ: although his spirit were more excellent. Paul spake most francklie against all superstitious ceremonies. So do these. Paul was counted a fool in y ^e world: so are these. Paul counted all the pharisaical shows of garments, & all other traditions of his fathers, dung and dross: so do these. So that thei have one common cause. Paul was persecuted of his brethren, feigned Christians: so are these. Take heed now Bernard, whether thou wilt join with the proud persecuting, or the poor persecuted Ministers of Christ.

I would fain take Paul's parte.

Then must thou leave thy pharisaisme, thy shows of garments, as he did.

Ah, then must I leave my Benefice.

God will send thee some other service. Thou were better to become a soldier again at Barwick, for defense of thy country, (for it is a state allowed by Christ, by John the Baptist, & by Peter) than to continue in this state, wherein thou heapest so much blood upon thy head, thorough thine ignorance, and deceauest thyself & others, thorough thine hypocrisy.

I will take more aduisemēt, before I forgo my good & riche livings.

O howe hard a thing is it, for thē that have riches, to enter into y ^e kingdom of heaven, saith our Master Christ. And Jerome sateth: Fly thou like as from the pestilence, the chopping Chapleyne, that of a beggar is made riche, and from a base state, becometh glorious. But Bernard, thou knowest some thing, what doeth belong to the Queens Lieftenaunt, or Captain of Barwicke, howe that he, for that same little Town, must be watchful night and day. He must have an eye to the enemies, an eye to the walls, & both his eyes bent continually, upon his souldioures, to find all the means that he can possible, to keep them in order, to have them expert, everyone in his trade, howe to handle his weapon, howe to save him self, how to encounter with the enemy, and to be always in readiness. Therefore doth he oftentimes give his charge, provoketh with benefits, and with threatenings, and sometimes trieth by alarummes, who are the painful soldiers.

What meanest thou by this?

Thou haste taken upon thee, to be & Captain of a Town of war, more whotelie besieged, thā ever was Barwicke, whose enemies are ever about it.

I know not what thou meanest: for I have given over such matters.

No, no. Thou art entered into a greater charge. Do not all men in their Baptism promise to fight manfullie, like faithful soldiers, under Christ's Standard? Doest not thou in the ministering of Baptism, as Christ's Liefetenaunt, and Captain of his soldiers under thee, take their solemn vow and promise to that purpose?

I grant that I so do. But what then?

And art thou thus watchful, and careful, as thou hast seen thy Captayne there?

Nay, I need not, we dwell not so near the Scots.

But Paul saith, That y ^e Christian man, hath a greater fight, than with flesh and blood, even with the Principalities and powers, the wordly governors, the princes of the darkness, of this world, which are above us in the air. Therefore we must take against them all the armor of God. Knowest thou what y ^t is Bernard?

Nay surely, (as I said) I know not what thou meanest. I understand thee not.

Ah, how shalt thou teache others, to play the good soldiers, whē thou knowest not, the names of thy weapons? nor of the armor that thou and they should wear? neither yet canst feel any strokes, when thou art deadly wounded? Nor know thine enemies, when thou and all thine, are in their hands enclosed? There is not one Legion, but whole armies of Devils, devouring this Town, where thou haste charge, by ignorance, superstition, Idolatry, blasphemy, contempt of God's word, his Sacraments, his Sabbaothes, given to Drunkenesse, riott, dissoluteness, pride, covetousness, adultery, and infinite crimes. So that they fight upon the Deuilles parte, against Christ: and yet thou their Captain, canst not espy it: or will not, by the sword of the spirit (which is the word of God) fight against this enemy, y ^e thus doth invade thy cure: but the blind leading the blind, both perish together.

O, now I do something understand thy meaning, and I would fain that all were well. But thou requirest a thing impossible, that all should be Preachers, that have the charge of souls in all the Parishes, throughout England.

I require nothing, but that Christ, which hath so dearelie bought the souls, with his own blood requireth, and that which God the Father requireth in the old and new Testament, and the Primitive Church did continually practice, until that blind time, that the Massing priests did creep in, under the Roman Antichrist. And yet in Gregory's time, whē there was great blindness, he him self can say, that he is a dead Priest, (& therefore no priest, no more than a dead man is a man) which doeth not preach. For he kindleth the wrath of the great Judge against him, if he walk without the sound of preaching: Furthermore he saith, That you priests increase your own sins, with the death of others, and that you kill, and murder so many, as you see daily, without all care, holding your peace, go toward their death. Loe, here is other gear to be urged, than surplesse matters. It is not enough to be a priest of cloths, or a dumb dog that cannot bark.

But yet I do ask thee, howe it can be possible, to get so many preachers?

No doubt, this popish ware (as thou seest) doth drive out many preachers, and stoppeth many good men (that I know) from coming to the ministry. Therefore one ready way to get moe Preachers, were to take it away: otherwise there may be found many, if GOD give grace to seek them. But as thou demaundest of me, Howe is it possible, to get so many preachers, for this Ylelande: so might Titus have demanded of Paul, in the first planting of Christian Religion, where he should have found, so many preachers, and of so good qualities, in the Ylelande of Creta, as Paul appointeth. But Paul and Titus both depended upon God's providence, knowing that God is riche enough, to furnishe his own house and family, and the spouse of his Son Christ (which is the Church) if it be not, thorough man's negligence. Therefore doeth Paul give no leave, nor Titus demand any leave, to place dumb dogs, such as were not apt to teache: much less could they have thought it meet, to place wolves in the steed of sheepeheardes. No, Paul urgeth this pointe unto Timothy, charging him before God and the Lord Jesus Christ, and his elect Angels, not to lay hands vnaduisedlie of any, to be partaker of other men's sins: as those Bishops now do which admit a sort of popish Asses, which were wont to say Masses, and such others, as neither have knowledge, nor fear of God: which will wear any thing, or do any thing, for an idle living.

I heard my Lord Bishop say, that they are fain so to do, or else they should not have Priests enough, for the Countries. For yet one doeth serve two or three churches.

That is a mad service, to serve two or three masters, for the gain of proling proctors. And I think the parishes, would not be content, with such a swineheard.

What then? shall they call forth Cobblers and Taylours, that every parish may have one, & so place in men of handiecraftes, and occupations?

Yea a great deal better were it so to do, than to place popish Priests, the devourers of Christ's Lambes. For their priest craft, was the wickedest occupation, that ever was in the world, and the moste crafty. And as Celestine saith truly: It is no marvel, though those that grow not up in the Church, but have crept in at the back door, bring strange gear, into the Church, which they had in their other trade. For by these Popish priests (which never were of Christ's Church) cometh in this popish trashe.

But thou mayest perceive by this, that I have said before, that I would have none admitted, to this holy State, but such, as are well instructed, in Christ Jesus already: And the Lord our GOD, without them and their trashe, can furnish his Church, (which is his own house and family) if we could turn to him vnfeignedlie, by Godly prayer: as our Savior Christ teacheth: That we should pray the Lord of the Vyneyearde, to thrust forth laborers, into his Vineyard. Which he grant of his great mercies, and turn their hearts, or stay their enterprises, that strive against God's business, either of malice, or of ignorance, AMEN. AMEN.

But now (fellow Bernard) that thou mayest know, that the London Ministers, and other their Brethren in the Country, have just cause, to speak and preach as they do, against the Popish trashe, that yet remaineth, here mayest thou read in this Table following, moe than an hundred points of Popery, unreformed in England. So that popery (having yet so many sprowtes and branches amongst us) will surly spread again, if these and such like faithful Ministers, be put to silence.

They were godly men (and are so counted now after their death) that heawed down, the great trees of Popery. And shall these be judged evil men, that would dignity up the roots and sprowtes of Popery, to cause it never to grow again, if it be possible? It is not only for the Cap & the Surplice that they contend, but against all these points of Popery, whereunto they are urged, to subscribe, by general terms. So that the Gospel should be tied, by their Subscriptions, to spread no further, neither for the reformation of the Ministry, nor for the recovering of true Discipline, nor for the abolishing of such wicked superstitions, as these be which do follow.

Peace, here be to many. But me think Miles, that there be some pointes here reckoned, that are smallie to be accounted of, and are but very trifles.

That is true, for all popery is but trifles. But what hath Christ's Church to do, w ^t the poisonful leavē of popish trifles? Christ w ^t Antichrist? A little leaven corrupteth y ^e whole lūpe. A little poison, y ^e whole pottage. And many small make a great heap. And how can we account it a good reformation, where so many pointes of popery do remain? Or why should men in pain of prisonment, or loss of living, be bound to subscribe and allow all these pointes of popery? But because thou and thy fellows should not quarrel, about the smalest trifles, I do give thee seven score to the hundred. And wherefor is the glorious glass of the Gospel, by God's mercy set before our eyes? but that we should wipe away, all these popish blemishes, from the face of our English Church, in the which we do boast of a reformation. God for his mercy grant, that we may once see a right reformation in this church, to the glory of his name here in England, AMEN.