Against the Outward Apparel and Ministering Garments of the Popish Church

The Book to the Reader.

A declaration of the doings of those Ministers of God's word and Sacraments, in the City of London, which have refused to wear the outward apparel, and Ministring garments of the Popes church.

COnsidering how hurteful a thing it is to a Christian common weal, to have the ministers of God's word despised, and brought into cōtemt: we have thought it our duty, briefly to declare in writing, & to set forth to be seen of all men, some parte of the reasons & grounds of our doings, in refusing to wear the outward apparel, & ministering garments of the popes church.

First, we consider that the power that God hath given to his Ministers, is given them that they should thereby edify or build up the Church of Christ, & not destroy it, or pul it down: according as S. Paul writeth to y ^e Corinthians. Of which edifying or building of the church of Christ, y ^e same S. Paul speaketh in that Epistle that he wrote to y ^e Ephesians. It were to long to cite all his words in order, we will therefore set down certain sentences, referringe the Reader to the places, where the same are written by S. Paul in that his Epistle.

First he saith thus, I am non estis hospites. &c. Ye are not now strangers and forreners, but ye are Citizens together with y ^e saints, and of the household of God, being built upon the foundation of the Apostles & Prophets, Jesus Christ being the Head stone in the corner. In whom whatsoever building is increased, it groweth into an holy temple in the Lord. These words doth S. Paul write, to signify that the church of Christ, which is built of living stones & timber, taken out both from among the Jews and the gentiles, must be built vpō the firm & sure foundation Jesus Christ, & not upon any other (for he was that foundatiō that the Apostles & Prophets built upon) and that the building which is set upon y ^t foundation, doth grow in to an holy Tempell in the Lord. The builders must not suffer it to decay, but they must still labor diligently, that it may grow into an holy temple, and that till it be as large, & as beautiful, as it is possible for it to be in this vale of misery. So far of would S. Paul have all y ^e builders of gods temple to be from the pulling down, or defacing any parte thereof.

Again, the same S. Paul saith in y ^e same Epistle. Idem dedit alios quidem Apostolos. &c. The same hath given us, some to be Apostles, some to be Prophets, some to be Evangelists, some to be Shepheardes, and some to be teachers, to furnishe the Saints unto the work af administration, for the building up of the body of Christ, till we do all come into the unity of faith, & the acknowledging of the son of God. That we may be a perfect man, and come into the measure of the full age of Christ. That we be no more babes, to waver and to be carried about with every wind of doctrine, through the craftiness and wiliness of men, whereby they set vpō us to disceiue us. &c. And afterward in y ^e same chapter, he saith: I speak and testify these things, even on the Lord's behalf, that ye should not walk as other nations do, in the vanity of their own minds.

By these words S. Paul doth plainly teache, that all such as are appointed to minister in the Church of Christ, must be still occupied in building, and never in pulling down, neither in staying the reast frō going forward with the building they have begun. And that such should not be so babishe, that they may be carried away with every strange Doctrine, or deceived with every subtle persuasion, nor walk in the vanity of their own minds, but be stayde by the holy word of God, and in all things acknowledge y ^e son of God, by exercising their Ministries according to his institution, so nere as possibly they may: utterly renouncing & forsaking all those unprofitable ceremonies & rites, that men have devised without sure ground in God's holy word, in following the vanity of their own minds. We therefore, knowing that we have received power, to edify and not to destroy, & that a day will come wherein we shall be sure to receive at his hands, whose builders we are, according to our doings, either in building or plucking down, or in staying & hindering of that which should have been built by others: dare not be so bold as to admit the outward & ministering apparel of the popes church, til it may manifestly appear unto us, that the same may help forward, and not pull down, stay or hinder the building up of the Lord's temple, which is his Church or congregation, purchased & bought with so dear a price, as the heart blood of his most dearly beloved, and only begotten Son Christ Jesus.

We would not therefore in these days refuse them, if we might but conceive an hope, that the use of them might help forwards with y ^e Lord's building: but forasmuch as we see plainly the contrary, we may in no case admit them.

We grant, that of themselves, they be things indifferent, and may be used or not used, as occasion shall serve: but when the use of them will destroy, or not edify, then cease they to be so indifferent, that in such case we may use them. For S. Paul hath taught us, that in the use of things indifferent, we must always note, whether y ^e same do edify or not. For he hath said, Omnia ad aedificationem fiant. Let all things be done to edify withal▪ If the using of the outward & ministering garments of the popes church, cannot now edify the church of Christ, then do they cease to be indifferent that we may use them. And howe y ^e church of Christ is edified by the using of these things, is plain to as many as will see.

First, the simple Christians (over whom we should have the chief care) are by these things so grieved, when they see us receive them, that they sorrow & mourn in their hearts. And such amongst them as be not altogether so strong, but that they do yet somewhat depend upon our example and doctrine (as the nature of man is so long as he is but a Nouice in Christ) those are by us beaten back to superstition, from which they were before making hast to fly. And unless God do by his spyrite stay them: they shall by our example in revolting to those things, which we have taught to be superfluous and superstitious, take occasiō to think that there is no truth in anything that we have taught, and so cleave to that false religion, whereof these indifferent things are relics and remnaunts, and utterly forsake the true Religion of Christ, that by our labor and travail began to take root in them?

And when we have thus sinned against the brethren, and wounded their weak consciences, and so sinned against Christ: what may we look for, but that heavy curse, which our Savior hath pronounced against all such as lay stumbling blocks in their brothers ways. It were much better for us, that mylstones were fastened about our necks, and we taste into y ^e depth of the sea, than that one of these little ones should be so offended by us. We dare not therefore admit these things, and so incur the danger of this curse. For it is an horrible thing to fall into the hands of the living God.

Secondly, the blind, stubborn, and obstinate papists (whom we ought by all means possible to draw out of the dark dungeon of ignorance, superstition and error) shall by our receiving of these things be encouraged, not only to continue in ignorance, superstition and error, but also to increase in the same, being more confirmed therein by our retourning again to those things, that we have both by doctrine and example disallowed & forsaken: than they could have been by the persuasions of many of their own opinion. For they must needs think, that we, which have so earnestly refused & spokē against these things, would never have received them again, unless it had been made manifest unto us, that without them our Ministry is sore defaced, and almost utterly profaned.

The Lord God therefore, when he brought his own people into the lande of Canaan: he commanded them, utterly to destroy all those things, that the heathen nations (whom he had cast out before them) had devised for the furniture of their Idol service, least they in using of any of those things, should give occasion to the Heathen to think, that the God of heaven & earth, had any pleasure in those things, or need of the use of them in his true service. Why should not we then fear to give the like occasion to the papists, to think that the true service of Christ cannot lack their glittering gear, & that it is more acceptable to God, when it is furnished therewith?

But this doubt is answered thus, It shall be leefull for all ministers to teache & to protest, that they do not use these things, as things without the which the ministration should be profaned or defaced: but only for decency and comely order, uniformity, and obedience to our Prince. Yea, and the same is plainly set forth in the aduertisements, that are published in print. This doubt therefore is out of doubt.

All men shall understand that these things be not enforced, as things that cannot be lacked, but as things decent and comely, & that in the church there may be an uniformity in outward apparel and ministry, & consequently mutual love and unity.

This wisdom & policy, passeth the wisdom of God: And it is much like the wisdom of them that will have Images in Churches, not to worship them: but by them to exercise their strength in refrayning frō the worshipping of them: for (say such) to have Images, and not to worship them, is a token of more strength, than it is to refrain from the worshipping of them, when we have them not. Even so, to have and to use these things, and yet not to have any superstition or opinion of holiness in them, is much more perfectiō, than to have no superstition in them, when they be clean set aside and left.

But the wisdom of God, who knoweth what we are, and how ready to abuse even his good creatures which he hath made to serve our necessity, & without y ^e use whereof we cannot continue in life: hath plainly forbid̄ his people the having of Images, and hath comaunded them to destroy them, & all the furniture of them, as things which he doth detest & abhor. And in things not commanded, and forbidden, he hath said, that his people shall not follow their own fantasie in adding any thing to his commandment, but by the mouth of his Prophets, he hath utterly disallowed their additions, saying: Frustra me colunt docentes doctrinas, praecepta hominum. In vain do they worship me, which teach doctrines that are but the commandments of men.

The wisdom of God hath said, Take heed that ye offend not one of these little ones that believe in me. Woe unto that man by whom offenses come. It were better for that man, that a millstone were tied about his neck, and he cast into the deep of the sea, than that he should offend one of the least that believe in me.

A wise shippers, that knoweth where • dangers do lie in the sea, will not of purpose sail so near those dangers, as he may possibly and escape: but contraryewise, he will hale aloufe, and be sure (if the weather will suffer him) not to fall vpō those dangers. Yea, & if he see, that the weather will not suffer him to hold his straight course, withour danger to fall upon the Rocks or Flattes, he will rather run upon an another point where he is sure to find sea rome enough. And shall we that be lodes men the ship of Christ (to try our cunning) creep so near the flattes or rocks, y ^e we put our whole charge in danger of perishing by falling upon them? God forbydde.

That wise & politic governor of God's ship S. Paul, would not venter so far. But seeing danger in the use of indifferent things he saith, Omnia mihi licent, sed non omnia conducunt. Omnia mihi licent, sed non omnia aedificant. It is leeful for me a to do all things (meaning of things indifferent) but all things do not profit. It is leefull for me to do all things, but all things do not edify.

Again, he saith. Bonum est non manducare carnem, & non bibere vinum, neque quicquam in quo frater tuus impingit, aut offenditur, aut infirmatur. It is good (saith S. Paul) not to eat flesh, nor to drink wine, nor to do any other thing, whereat thy brother doth stumble, or is offended, or made weak.

Yea, and the same S. Paul, exhorting the Corinthes to set them selves free from all the superstitions of the Heathen: saith thus unto them: Eandem autem habentes remunerationem (tanquam filiis dico) dilatemini & vos. Nolite iugum ducere cum infidelibus. You also having the same reward with me (I speak as unto mine own children) set youre selves at liberty, be not willing to draw in one yoke with the infidelles. What confort can there be betwixt righteousness & vnrighteousenesse? Or what fellowship hath light with darkness? And what agreement is there between Christ and Belial? Or what parte can a faithful man have w ^t an infidel? And howe agreeth the temple of God with Images? You are the temple of the living God: as saith God, I will dwell in them, & I will walk amongst them, & I will be their God, and they shall be may people. Wherefore, get ye out from amongst them, and separate yourselves from them, saith the Lord. And see that ye touch no unclean thing: and I will receive you. And I will be your father, and you shall be my sons and daughters, saith the Lord almighty.

These places of scriptures do move as to fly from all such things, as have been brought into the church of Christ, either contrary or besides the word of God. And to embrace & use those things only, which are commanded or have good ground in the holy word of God. Not despising the authority that God hath given to Princes, and other Potentates: but preferring the commandment of him that is the giver of authority, before the comaundement of those that have none authority of themselves, but have received their authority at his hand, and shall answer to him for the use thereof.

And herein we follow the commandment of God, and the example of all good men. The servant of God Moses, hath said: Non addetis ad verbum quod ego vobis loquor, nec auferetis ex eo. Custodite mandata Domini Dei vestri, quae ego praecipio vobis. Ye shall not add anything unto y ^e word that I speak unto you: neither shall ye take anything from it. Kepe the commandments of the Lord your God, which I do command you. And again he saith, Non declmabitis, neque ad dexteram, neque ad sinistram: sed per viam quā praecepit Dominus Deus vester ambulabitis, vt vi uatis, & been sit vobis, & protelentur dies vestri, in terra possessionis vestrae. You shall not bow neither to the right hand, nor to the left: but by the way that the Lord your God hath commanded you, shall ye walk, that ye may live and prosper, & that your days may be long in the land of your possessiō.

King Saul walked not in this way: but bowed to the right hand of his own good intent. And therefore he prospered not, but was rooted out with all his offspring, and one set up in his place, that had a pleasure to walk in that way.

King Roboham walked not in this way: but bowed to the left hand of his own malicious tyranny: and therefore ten of y ^e twelve kindreds of Israel were taken from him, and given to his neighbor.

King Hezekiah walked in this way: and therefore in his trouble he found favor & help at the Lord's hand, and when he was sick, he found health, and had .xv. years added to his life, & ended his life in the Lord.

As many as have walked in this way, have done it, because they have had and assured hope of a far better life, and more blessed estate after this life. And therefore, the trouble that they sustained here, hath not been grievous unto them, for they had the reward always before their eyes.

The true Prophets would never pleasure Princes, by adding to the commandments of God, nor yet by taking anithing therefor, by bowing to the right hand, or to the left: But they did always walk straight forth in his cōmandemēs although they did oftentimes sustain great displeasure at Princes hands for so doing. But the false Prophets did always mark the inclinacion of Princes: & fashion them selves to y ^e pleasure of Princes. For they were all brought up in Gnatoes school, and had learned to say, Aiunt, aio: negant, nego. If they say it, then I say it too: If they do deny it, then do I deny it also.

Such were the false prophets in y ^e days of King Ahab, who being in number four hundredth, did with one consent prophecy that the King should prosper in the wars that he purposed to take in hand against Ramoth in Galaad. But the true Prophet Michea could not flatter, for he had not been brought up in flatterers school. And therefore he said, Vidi cunctum Israel dispersum in montibus, sicut oues non habentes pastorem. Et ait Dominus, non habent isti dominum, Reuertatur vnusquisque in domum suam in pace. I saw all Israel scattered abroad in the mountains, as sheep without a shepherd. And y ^e Lord said, These men have no master, let everyone return into his own house in peace. This plain man that could no skill of flattering, was stricken and cast into prison, and threatened a worse tourne: but the false Prophets were highly esteemed, till their prophecy was proved false, & Micah prophecy true.

It hath always been the manner of the true prophets to be sure that they might truly say: Haec dicit dominus. Thus saith the Lord: but the false Prophets could never truly say so. For they used always to prophecy out of their own fantasies.

Our Sauyour Christ taught none other thing than the will of his heavenly Father: but the Scribes and Pharisees taught their own traditions, advancing them above the commandments of God. Wherefore our Sauyour commandeth his disciples to beware of their Leaven, that is, of their doctrine.

The Apostles were commanded to go in to all the world, and to teache all nations, and to baptize them, &c. And to teache them to observe all those things that he hath commanded them to observe. Which commission they did truly and faithfully exec •• . For none of them preached his own dreams, but everyone of them preached that which they had learned of Christ.

Saint Paul saith not, follow me & do whatsoever I shall devise for you to do, but he saith: follow me as I follow Christ, and look on such, as walk as ye have us for example. And again he saith: we preach not our selves, but Jesus Christ to be the Lord, and our selves your ministers.

We therefore, in refusing to admit those things which neither have commandment nor ground in the holy scriptures, follow the commandment of God, and example of all good men, which were builders of the house of God before us.

But what is all this to the purpose? (say some) The things that you refuse, are • iche as God hath neither commanded nor forbidden: and therefore, Princes have authority over them to command them, either to be used, or not to be used. In refusing therefore, to use them at the comaundement of y ^e Prince, ye do not only resist the ordinance of God yourselves, but ye do also fall into that inconvenience, which ye would so fain seem to be moste afraid of. That is, ye be made stumbling stocks to the simple Subjects, who seeing your disobedience, are encouraged to think, that it is none offense at all to disobey a Prince. And so seeming to fly from the gulffe, ye are fallen upon the most dangerous Rocks.

To this we must answer thus: The things that we do refuse, are such as God neither hath commanded nor forbidden, otherwise than in the use and abuse of them. And therefore, Princes have no authority either to command or forbid them otherwise than so. For this is the power, that God hath given to Princes, To see his commandments executed, to punish such as break them, and to defend those that keep them. Thus doth S. Paul write to the Romans, Wilt thou be without fear of him that is in authority? Do well then, & thou shalt not need to fear him: for god hath ordained him for thy wealth. But if thou do evil, then fear: for he beareth not a sword for naught. Nam Dei Minister est, vltor ad iram, ei qui quod malum est fecerit. For he is gods Minister, a revenger to execute his wrath upon that man that doth the thing that is evil. We must therefore be subject, not only for fear of punishment, but even for very conscience. But this subjection is not to do at the Princes commandment, whatsoever the Prince shall for pleasure command: but humbly to suffer at the Princes hand such punishments as the laws (whereof the Prince hath the execution) do appoint us to suffer for the transgression thereof.

And if the Prince shall take in hand to command us to do any of those things which God hath not commanded, in such sort that we may not leave them undone, unless we will thereby ruone into the penalty of the law (whē we shall see that in doing thereof, we cannot edify but destroy) we must then refuse to do the thing commanded by the Prince, and humbly submit our selves to suffer the penalty, but in any case not consent to enfringe the Christian liberty, wich is to use things indifferent, to edification and not to destruction.

And if the Prince shall forbid any of those things to be done, which in their own nature be indifferent, so that when we shall see that the leaving of them undone, shall destroy or not edify, then may not we leave them undone, but do them to the edification of the Church, and submit our selves lowely to suffer at the hands of the Prince, the execution of that penalty that the law doth appoint for doing, that thing which the Prince shall in such case forbid to be done.

And this is not to give example of disobedience (as it is before objected) but by example to teache true obedience both to God & also to man. First we obey God, in that, both in doing and leaving undone, we seek the edification of his Church. And then we obey man, in that we do humbly submit our selves to suffer at man's hand, whatsoever punishments man's laws do appoint for our doing or refusing to do at man's commandment.

Considering therefore, that at this time, by the admitting of the outward apparel and ministering garments of the popes church, not only the Christian liberty should be manifestly enfringed, but the whole Religion of Christ also, like to be brought to be esteemed, no other thing, than the pleasure of Princes: we have thought it our duty (being Ministers of gods word, and Sacraments) utterly to refuse to show our cōfirmity in receiving of those things that now are urged and enforced, and yett willing to submit our selves to suffer whatsoever punishment the Laws do appoint in this case. And so to teache by our example, true obedience both to God and man, and yet to keep the Christian liberty sound, and the Christian religion to be such, that no Prince or potentate, may alter or change the same.

We hope therefore, that our Prince and all good men, will like well with this our doing, understanding by Christian liberty, that freedom that Christ hath brought us unto, by beating down the particion that was between the Jews and the gentiles, which was the law of ceremonies contained in the law written: In which liberty, S. Paul willed the Galatians to stand. Not for that the Christian liberty doth consist only in this point, but for that this is one of the three points, wherein that liberty doth stand.

Christ hath delivered us from the thralldom of sin, the curse of the law, & the ceremonies of the same. By that sin, that the first man committed, all mankind became so bound unto sin, that none of Adams natural posterity can be able (without regeneration or new birth) once to desire to refrain doing that which is against god: From this hath Christ delivered his elected & chosen children, so that our inward man, our spirit, our new creature or new borne parte, hath now a delight in the law of God, as S. Paul writeth to the Romans: From that curse of y ^e law also, he hath set us free. For the sentence that the law pronounceth against all them that break any point thereof, is fallen upon Christ, and he is become accursed for us all, and hath thereby delivered us from the curse. The ceremonies also, he hath ended: for they served but for the time before his suffering of our sins. Being at the point therefore, to give up the ghost, he said: Consummatum est. It is finisshed. The whole deliverance of my people is now perfectly wrought. They are delivered from the tyranny of sin, the curse & condemnation of the law, and from the servitude of ceremonies. We are therefore that people that must serve God in Spirit and truth, and not in figures and shadows.

Least we therefore should by admitting these things (which were at y ^e first brought into the Church with opinion of necessity) bind our selves and our posterity to the same or like necessity, or at least confirm, that necessity in the minds of them, which never thought them other than necessary: we do utterly refuse the admitting of them, choosing rather, (with clear conscience) to suffer the penalties of the law for so doing, than by receiving any of them to fall into that horrible hell of a troubled conscience, from which God for his mercy keep all those that with some trouble of conscience have not refused them.

How unnecessary a thing it is for the ministers of God's word to be known from other men, by any outward apparel, may easily appear by that which we read of Samuel, and other Prophets, of Peter, of Paul, and other holy men.

When Saul sought his fathers asses, and came where Samuel was, and met him: he did not by his apparel know him to be a Prophet, but said unto him, Indica orô mihi, vbi est domus videntis? I pray thee tell me, where is the sears house? When the messangers of Ahaziah met with Elijah: they did not by his apparel know that he was a Prophet. But when they had declared to their master, that it was an hairy man and one that was girded with a leather girdell: the King knew by those signs of austerity, that it was Elijah the Thesbite: because it was not a kind of apparel, that served for Prophets to be known by, but such homelye apparel as Elijah alone used to wear.

John the Baptist, who was a Prophet, and more than a Prophet, wore not any kind of garment whereby he might be known to be a Prophet: but his appareil was such as was commonly worn in the wilderness or forest where his abode was.

Peter, when he followed Christ into the high Priests house, was not known by his apparel to be one of Christ's disciples, but by his speech. For they that stood by, said not to Peter: thou art appareled like one of them, but they said, thy speech doth show that thou art of Galilee.

Saint Jerome in his Epistle to Eustochium, wherein he doth instruct hir, howe to keep hir virginity, according as she was purposed to do: doth amongst other lessons give hir this instruction for the manner of hir apparel. Vestis, nec satis munda, nec sordida, & nulla diuersitate notabilis: ne ad te obuiam praetereuntium, turba consistat, & digito monstreris. Thy garment must be neither to clenly, nor to sluttishe, neither notable by any diuersytie: least the multitude of them that come against thee, and pass by, should stand still, and point at thee with the finger.

And the same Eustochium, writing to Mercella, persuading hir to leave the City of Rome, and to come and dwell with hir & hir mother Paula at Bethlehem: saith thus, Concurrunt ad haec loca, & diuersarum nobis virtutum specimen ostendunt. Vox quidem dissona, sed vna Religio. Tot pene psallentium Chori quot gentium diuersitates. Inter haec quae prima in Christianis virtus est, nihil arrogant sibi de continentiae supercilij. Humilitatis inter omnes contentio est: Quicunque nouissimus fuerit, hic primus putatur. In vest, nulla discretio, nulla admiratio, vtcunque placuerit incedere, nec detractionis est, nec laudis.

Men run together to this place, and do show us the example of sundry virtues. The language is divers, but the Religion is one. There be almost as many quiers of singers, as there be diversities of nations. And in the midst of these things, they take upon them no pride of continency, which in Christians is the thief virtue.

The contention that is amongst them all, is who shall be the moste base or humble of them. And whosoever shall be in the lowest rome, the same is thought to be the chief. In garments, there is no difference, no admiration or straungenesse. Howsoever it shall please a man to go in his apparel, it is neither occasion to be evil spoken of, nor to be praised.

The whole Clergy of Rauenna, in the days of the Emperor Carolus Caluus, about the year of our Lord .876. did write an Epistle to the Emperor, wherein are these words. Discernendi à plebe, vel caeteris sumus, doctrina, non vest: conuersatione, non habitu: mentis puritate, non vultu. Docendi enim sunt populi potius quàm ludendi. Nec imponendum est eorum oculis, sed mentibus praecepta sunt infundenda. We must be discerned from the common people, or other men, by doctrine, not by garments: by conversation, not by apparel: by purity of mind, not by countenance. For the people must rather be taught than mocked. We must not deceive their sight, but fill their minds with Preceptes and Rules. This the Clergy of Rauenna did write, following the judgment of Celestinus the first Pope of that name. As appeareth in the first tome of the Councelles.

In the Decrees also, the .xxj. cause and fourth questiō, we read thus. In priscis enim temporibus, omnis sacratus vir, cum mediocri aut vili vest conuersabatur. Omne quippe quod non propter necessitatem suam, sed propter venustatem suscipitur: elationis habet calumniam. Quemadmodum Magnus ait Basilius: In the old times all such men as were appointed to the Ministry, did use mean and base apparel.

For everything that is taken for the beauty of it and not for the necessity, bringeth with it the reproach of pride. As saith Basilius Magnus.

By these places it is manifest, that it is nothing necessary, neither according to the example of y ^e first church: that there should be in the outward apparel of Ministers, any such difference, as we are now required to admit.

As touching the ministering garments that are now enforced: how unmeet it is that we should now admit them, shall easily appear to all that will consider, whence they first came, howe they have been used, what opinion men have had, and have in them, and what shall happen unto us if we shall now receive them.

For the first, they are partly Jewish, and partly Heathenishe. For the Jews, because they were a people much given to have a sensible gods service, had many goodly glittering things prescribed them, to stay them from receiving of those things that y ^e heathen nations from amongst whom they came, and that dwelt round about them, had and did use. But none of those garments that Aaron's priests wore, did lack their lively significations, to be fulfilled in Christ and his church▪

When Christ therefore was come, and had fulfilled all those things that were by those garments figured to be fulfilled by him: then was there no more use of those garments: but it remained that the people that should serve god under grace, should not serve him in figures and shadows. but in spirit and truth.

Suche partes therefore of the Popes ministering garments, as have been borrowed of the Jews: ought not to be received of us, because the receiving of them, should argue, that we are not persuaded that the Messiah is yet come, which were as much as to deny our selves to be Christians.

Some parte of the Popes ministering garments were heathenish, as is the Surplice, the Tunicles, the Chesible and Cope. And some mixed of both, as is the Albe, or white linen garment, wherein the Priest useth to say his Mass▪

It appeareth by Glossa ordinaria upon Ezekiel, that the Egyptian priests used a white linen garment in their sacrifices. Of what fashion y ^e same was, it is not shown there. The like matter writeth S. Jerome upon the same place.

The Jews had also Ephod lineum. A linen Ephod or garment, much like to the popish Albe. Platina in his book de vitis Pontificum, writeth, that Sylvester the first about. 320. years after Christ, ordained that the sacrament of Christ's body should be ministered in a white linen garment only, because Christ's body was buried in white linen cloth.

Of this linen garment Durand in his third book entitled, Rationale diuinorum, saith, that of necessity it must be had in all holy ministratiō. His words be these: Vestis linea, qua quibuslibet seruitiis altaris & sacrorum vacantes, super vestes communes vti debent.

A linen garment, which all such as be appointed to any manner of services of y ^e Altare and holy things, ought to wear upon their common garments.

Moreover, he doth in the same place note y ^e significations of it. The shining witness, signifieth, the cleanness or puritye of chastity. The name in latin, which is Superpelliciū, doth signify the mortificatiō of our flesh, & doth put us in mind of those garments, that God made for the first man and first woman, which were Tunicae pelliceae, Cotes made of pelts. The often use of it, doth signify innocentie. The largeness of it, charity, & the fashion of it, the passion of Christ, and the crucifying of Christians, Vitiis & concupiscentiis. To vices and fleshly lusts.

All this writeth Durand of the necessity and significations of the Surplice▪

These words being well wayghed, all men may see, that the ministering garments of the Popes Church, were taken partly from the Jews, and partly from the gentiles. And as Polidorus Vigilius, doth note in his fourth book, De inuentoribus rerum, they came from the Egyptians by the Hebrews.

How these garments have been abused, is manifest to as many as have considered the doings of Idolaters, sorcerers, & conjurers. For all these do nothing without them. The Idolater dare not appear before his Idol to offer any sacrifice, unless he be in his sacrificing garments. For without his prescript garments, he is not only without hope to purchase anything for others by his sacrifice: but also in great fear to sustain great displeasure him self at the hands of his god, whose wrath he is persuaded, that he hath deserved by enterprising to do sacrifice, lacking such ministering garments as are of necessity required therein. And hereof it cometh, that no massyng Priest will take upon him to say Mass, if he lack any one thing y ^t by the order of his Mass is appointed to be had, his Albe, his Stoale, his Fannel, his Amias, his Chesible, his Cup, his Corporasse cloth, his Altare or Superaltare.

And if any of all these things be lacking, or not hallowed by the Bishop or Suffragane: then can he say no Mass, yea if his Cup or Corporasse cloth hath been touched by any secular person, it will not serve his turn, till it be new hallowed. Thus joineth the Massing priest with y ^e Idolaters, & is him self the greatest Idolater of all.

The Sorcerers and Coniurers also, can neither have the instruments y ^t they work with, nor use them, when they have them: but they must have some help of some of these things. Their Aaron's Rodde, wherewith they work wonders, cannot be had without much help of these things. Their Aqua lustra •• s, their conjured water (without which no Circle can be made to keep out the devil) can in no wise be made without Surplice or Albe. The devils can neither be called up, nor bound, when they be called up, nor yet conjured down again, without an hallowed Stoale.

If there were no more in us therefore, but a desire, not to seem to be Idolators, sorcerers or conjurers, it were enough to move us to refuse to admit the Ministring garments of the popes church. but there is more to move us. For we see what opinion men have had, and have still in them: and what shall happen unto us, if we shall now receive them.

The blind and obstinate papists suppose, that without these things no holiness can be in ought that we do: and therefore they will not be partakers with us in anything.

The weak papists, which are contented to be partakers with us, do find none so great fault with us, as for that we Minister without their Ministring garments, and startche bread▪

The simple gospellers do suppose, that forasmuch as the Papists do hold that without these things there can be no right ministration: they ought not to communicate with those that use them.

And we our selves (although we know the indifferency of them in their own nature) yet when we consider how these three sortes, do esteem them, cannot be persuaded that we should show our selves meet to occupy the place of Pastors or shepherds in the church of Christ, if we should now use them.

A learned Father, & one whose bones were burned after his death, for the doctrine that he preached in his life, & left behind him in wrytinge, being required to write his judgment what he thought meet to be done in this case: answered that he could be content to suffer some great pain in his own body, upon condition y ^t these things were utterly taken away. And in such case as we are now, he willeth, that in no case they should be received: as doth most plainly appear in that which he wrote upon the xviij. chapter of S. Matthews gospel, and upon these words: Vae mundo ab offendiculis. Woo to the world by the reason of offenses or occasions of fallings: wherafter many words to this effect, he saith: That no man will earnestly strive to maintain these superstitious ceremonies, but such as be either open enemies to Christ, or else backeslyders from Christ. Hosts aut desertores.

And because it is said of some men, that this Father is against us in this matter: we set down his words written from Camebridge, to a most dear friend of his beyond the seas, cited by Theodore Beze in his answer to the calumniatiōs of fraunces Baldwine, which words were written the .xii. of January in the year of our Lord 1550. The words are these: Quod me moans de puri • ate rituum, scito, hîc neminem extraneum de his rebus rogari. Tamen ex nobis, vbi possumus, officio nostro non desumus, scriptis, & coram. Ac in primis, vt plebibus Christi de veris pastoribus consulatur. Deinde etiam, de puritate purissima, & doctrinae & rituum. Whereas ye write unto me concerning y ^e puritye of Ceremonies, ye shall understand, that no stranger is here called to council in those matters.

Notwithstanding, when occasion doth serve us, we are not slack in doing our duty, both by writing and word. And especially, that the people of Christ may be provided of true Shepherds, and then also, that both doctrine and ceremonies, may be brought to most perfect purity. And in the same Epistle he saith: Sunt qui humanissima sapientia, & euanescentibus cogitationibus, velint fermento Antichristi conglutinare Deum & Belial. There be some which by most worldly wisdom & vain devises, would with the leaven of Antichrist glewe together God & Belial. Here is the judgment of Bucer, concerning the retaining of Ceremonies, plainly set forth, speaking expresselye of this Church of England.

And Peter Martyr, whose judgment hath in this matter been oftentimes asked, doth more than once in his writings call them Reliquias Amorraeorum, leavings or remnaunts of the Amorites.

And although he do in some case think that they may be borne with for a season: yet in our case, he would not have them suffered to remain in the church of Christ.

Doctor Ridley late Bishop of London, when one Doctor Broches with others at • xforde came to degrade him a little before his death, persuaded the said D. Ridley to put on the Surplice with the reast of the Massing garments, which he vtt • rlye refused to do. Sayinge (as in the history of Martyrs appeareth,) truly if it come on me (meaning the Surplice) it shall be against my will. Then the said D. Brockes caused the said Surplice with the rest of the trinkets appertaining to the Mass, to be by force put upon him. Wherevpon he did vehemently inuey against the bishop of Rome, calling him Antichrist, and all that apparel foolish and abhominable, yea, to fond f • r a • ice in a play. Wherwith Doctor Brockes being very angry, bad him hold his peace, for he did but rail. Hereby it appeareth what estimation that worthy Martyr of God had of the Popish garments at the time of his death. Albeit in the days of King Edward, he did stoutely maintain them • gainst b • sh • p • oper.

Bishop • uell in his reply to D. Harding in the .442. page against the breaking of the Sacrament, hath these words: Verilye in the house of God, that thing is hurtful, that doth no good. All the Ceremonies of the Church ought to be clear and lively, and able to edify. If these things now in controversy can be proved such, then will we not refuse them. But in case they want all these properties (as undoubtedly they do) then by this man's judgment we may well reject them.

What shall happen to us, if we shall now receive them, shall be plain enough to them, that will but waighe these few lines afore written? It shall happen unto us, as it should have happened unto Moses if he would have consented to bring the Hebrews back again into Egypt, after he had brought them out of that lande, & through the read Sea.

We have by doctrine brought many out of the Romish slavery of Idol service, and now by example we have begun to go before them, in y ^e utter abolishing of all those chains of darkness, wherewith they, and we have been long time holden in miserable captiuitye: and were it meet, that we should now a fresh bind our selves & them with the same chains?

Whilest we our selves were in those chains, although we did know them to be bonds: yet we were for a season content to bear them, till we might be able to cause others to see y ^t which we our selves did see. And now that we have by the help of god caused some men to see what these things are, and have in their sight shaked them of from our own necks, and loosed the same from their necks also: what should our receiving of them again be other than a going back again into Egypt, and a leading thither again, of all such as we have labored to bring thence?

We have taught that which Tertul. writeth: Nihil dandum Idolo, sic nec sumendum ab Idolo. Si in Idolio recumbere alienū est à fide, quid in Idoli habitu videri? We may give nothing to the Idol, so may we take nothing of the Idol. If it be a thing against the faith to sit at meat in the Idolles feast, what is it to be seen in the habit of an Idolater?

We have taught that the popish mass is Idolatry, that all the popes holy creatures, as his wax, his ashes, his palm, his fire, his holywater, & other his holy things made holy by his coniurations, are derogations to Christ's glory, & therefore to be refused of all Christians: and shall it not be as meet for us now to fly in like manner from the use of those garments that they taught to be so necessary in their coniurations?

Surely we cannot be persuaded, but it is as great an evil for us, now to wear in our Ministration any of those conjuring garments, as it is for any of them that do know what these conjured things are, to be partakers of them.

Lest we should therefore encourage the obstinate and blind Papists to stick still in their popish puddle: lest we should beat back those that are by our cryinge unto them beginning to craule out of that puddle: lest we should shake off and hurl headlong into that puddle, those that are by our means plucked out thereof, and yet not so freed from the filth thereof, but that they have need to be made clean by our help, & stayed from slyding in again: yea and lest we should make sorrowful and pyerce the hearts of them, that be quite escaped, whē they should see us by whose means they have escaped, bewadled in y ^e same filth our selves: and so bring all that we have taught into doubt, and all that we shall teache into suspicion, we have thought it meet for us, utterly to refuse all these things that now are urged.

For if we, that have by doctrine proved these things to be superfluous, & in the abuse of them superstitions, shall now receive them our selves, and so in doing (although not in words) affirm them to be necessary? What obstinate Papist will not be the more confirmed in the reverend opinion of them? what young novice in Christ, will not afreshe embrace them? what weakling will not again inclyne to them: And what perfect Christian will not weep in his heart to see them?

And shall not the blood of all these be required at our hands: shall not we once hear that horrible saying that Christ shall once pronounce against such as we should herein show our selves to be: Tollite seruum nequam. &c. Take up that naughty slave, bind him hand and foot, and cast him into utter darkness: there shall be weeping and wailing, and gnashing of teeth.

Fearing therefore to lose our selves with the loss of so many souls, besides our selves: we have chosen rather to venture the loss of wordly commodity, than to hazarde that which no earthly treasure can bye. Trusting that our Prince and all other in authority will favor our just cause, and not mislike with us, because we fear god more than man, and are more loath to lose the heavenly Kingdom, than earthly commodity.

We hope that all wise men do see, what mark the earnest soliciters of this matter do shoot at. They are not, neither were at any time Protestants: but when time would serve them, they were bloody persecutors, & since time failed them, they have borne back as much as lay in them. Shall we think then, that such do seek the aduaūcement of gods glory, in the setting forth of his true religion? no, no. Theyr purpose is, in us (sielly wretches) to deface the glorious gospel of Christ Jesus, which thing they shall never be able to bring to pass.

For though we, like cowardes, should run from our Captayne, and yield our weapons into the hands of our enemies: yea though we should (like traitors) tourne our pikes against him yet will he have the victory. For he hath the hearts of his enemies in his hand, & can cause them to take his part, and to use us as traitors should be used.

Our goods, our bodies, and our lives, we do with all humble submission yield into y ^e hands of gods officers upon earth: but our conscience we keep unspotted in the sight of him that shall judge all men. Desiring nothing, but that it may be free for us by doctrine to teach y ^e flock of Christ, whereof we have taken charge: and when we have so taught them, to go before them, in doing that which we have taught according to the truth of gods holy word. That when we shall appear before that great shephearde Christ, our flock with us, and we with our flock may hear these joyful words, Euge ser ue bone & fidelis, &c. Well done thou good & faithful servant: because thou haste been faithful in the thing that is of small value, I will make thee Ruler over much: enter thou into thy Lord's joy. Which joy shall undoubtedly be givē to as many as unfeignedly shall love the coming of that shepherd. To whom, with the eternal father and the holy ghost, be all honor, glory and dominion forever.

A godly prayer, agreeable to the time and occasion.

O Almighty God, great Judge of all, Father of mercy, and loving Lord of thy flock and congregation: we do acknowledge they goodness, thorough which thou hast vouchedsafe to choose and call us into the society of thy Saints, the fellowship of thine elect, the fold of thy sheep, wherein always thou haste dealt with us in all things, as with thine own inheritance, thy chosen sheep, and beloved Lambes. For this thy great kindness, we do yield to thee our moste humble & hearty thanks. We do confess also, that on our behalf, for want of due consideration of this thy goodness, & our duty, we have grievously offended thee, not only in unthankful vsinge thy benefits, but also in willful and sinful abusing thy mercy.

To holy assemblies we have joined our selves in the exercises of thy word and sacraments, of prayer, & charity, yet not with such zeal & diligence as we ought, but with that lothsomenesse & contempt, which we ought not. In coming to them daily, we have filled our fancy, rather than feed our faith, we have come to them more of custom than of conscience, we have heard much more with our ears, than we digested in our minds. And thus with hard hearts, hearing much, doing little, promising fair, performing nothing in effect, we have remained uncorrected, not amended, to the great offense of thy divine majesty.

Of thy displeasure kindled heretofore against us, we have been diverse ways admonished. For even as thou didest leave a remnaunt of y ^e Canaanites, not cast out from amongst thy people Israel, to be snares, whips, and thorns in their sydes and eyes, because they did not fully clean unto thee: so do the remnants of the Remishe ad • omination, 〈◊〉 still amongst us, to witness thy wrath against our cold love of sincere serving thee, & yet is not our zeal inflamed to better. The sharp scourges which we have seen & felt, together with strange signs shown in heaven & earth, have testified thine anger against us, but we earth and ashes, are not yet by them taught our good.

The ministers of thy word, seeing our sinful state, have severely threatened greater plagues to fall on us, but we have tryfled of our time, & not heartly turned unto thee. And therefore it is, that even now we see (as a beginning of greater vengeance) their hearts (whose power should procure the correction of our mischief) not only hold̄ in neglect & contempt of that they should do, but bent also to maintain that they should destroy, to the hindering of y ^e course of thy gospel, which they should set forward.

Are not the relics of Romish Idolatry stoutely retained? Are we not bereaved of some of our pastors, who by word & example, sought to free thy flock from those offenses? Ah good Lord, these are now by power put down from pastural cure, they are forbid to feed us, their voice we cannot hear. This is our great discomfort. This is the joy & triumph of Antichrist his lymmes, our enemies: yea, & that is more heavy, increase of this misery, is of some threatened of the wicked hoped for, and of us feared, as thy iu • t judgment against us for our sins.

And now Lord, what can we say, confusion of faces is ours. We have sinned & done amiss, we confess our fault. As justice is thine iustelie to correct, soe mercy is thine also to pardon and to help the miserable. We persuaded of thy goodness towards us in Jesus Christ, do know, that of love thou dost now chastyse us as children. Correct us O Lord, but not in thy wrath. Remember thy loving kindness, and in the riches of thy great mercy, pardon & forgive all our sins, through which, we have thus offended thee. O Lord blot them out of thy remembrance, by the blood of thy son Jesus. And let thy good spirit now transform us from our old evils, so that we commit them no more, y ^t there appear no cause to move the memory of them any more in thy holy sight: but rule us to grow in regeneration, that this our mortal life may bring forth plentifully those fruits of the spirit, which do please thee. O heavenly Father, stay thy stroke now begun. Restore our helps to us again. Yea of thy liberal goodness, give more of such aid and help, as thou knowest needful to work the thorough reformation of our state generally, and of eche one of us particularlye.

Much good hast thou wrought unto us by our souerayne, and the ministers whom thou hast appointed to government. Do not withdraw thy graces from them for our sins sake, but rather increase thy good gifts in them, for thy mercy sake. Indue them with increase of knowledge, zeal, and diligence, that they may do that which is to be done, to give thy glorious gospel the full course, so that by it perfect stablishment may be wrought of thy religion in sincerity, and of civil regiment, in peace and equity.

Loke Lord and Judge most just on the proud brag and boast of antichrist thine enemy, cut his courage, cōfound his counsel, disapoint his hope, break his power, & give him that utter overthrow, that there do not remain so much as a memory or token of him, to be had in regard, but that his memory may be had in confusion. O Lord set up thy glory, remove thy wrath, restore thy mercy, comfort thine afflicted, tourne thy loving countenance to us, pour forth thy grace on us, build us up in Christ, & love us still. Let the trumpet of thy gospel with such power & plenty be blown, that all flesh may hearken & yield thereto, thine elect to their comfort, the reprobate to their confusion. And let this blast continue without ceasing with due effect, until that last trump be sounded by thine Archāgell, at the day of Christ, And come Lord Jesus. In thy name, O Christ our Capitayne, we ask these things, & pray unto thee o Heauenlye father, saying. Our Father, &c. O Lord increase our faith whereof we make confession. I believe in God, &c. Arise O Lord, and let thine enemies be confounded. Let them understand that against thee they fight. Let them fly from thy presence, that hate thy godly name. Let the groans of thy afflicted, enter in before thee. And for thy name sake wash away all dregs of Popery and superstition that presentlye trouble the state of thy church. And preserve the Vyne which thy ryghthande hath planted, that the glory of thine anointed Jesus Christ our Lord, may clearly shine here and before all nations.

because we are creatid for gods glory the edification one of another in Christ, and are bound to serve thereunto by wealth or woo, life or death, and chiefly, they to whom God have given the greter gifts, and whom he hath callyd to higher romes, are moste bound to be zealous for gods glory with godly zelousie to profit the church and sponse of Christ under their charge, and that by no subteltye as the Apostle warnithe, they should be corrupted from the symplicitie of Christ: therefore there is no doubt of your good zealle and diligence. My good fathers & dear brethren, who at first callid to the battle, to strive for gods glory and the edification of his people, against the Romish relics and rages of Antichrist, I doubt not but that you will coragiouslye and constantlye in Christ, rape at these rages of God's enemies, and that you will by this occasion race up many as grete enormites that we all know, & labor to race out all the dregs & remnants of transformid popery, that are crept into England, by to much lenite of them that will be namid the Lord's of the clergy: what is he that hath the zeal of gods glory before his face, that will not join both in prayer, and in sufferinge with you, in so good a cause, that is so much for gods glory, and the edificacion of gods church, in the pure simplicite of Christ's word & sacraments, wherein our enemies and persecutors are strangely bewitchid. I wote not by what Circes cupe, that they do make such a diuersite betwixt Christ's word & his sacraments, that they cannot think the word of God safelye enough preachid, & honorably enough handlyd, without cap, cope, surplis. But that the sacraments the maryinge, the buryinge, the churching of women, & other church service, as they call it, must needs be decored with crossinge, with capping, w ^t surplessing, with knelinge, with preti wafer cakes, and other knackes of poperi. O Paul that thou were a live, thou durst tell those politic gentelmen, that there hath been to much labor bestoued upon them in vain, thou durst say unto them, as thou didest to y ^e Corinthians, that they eat not the Lord's supper, but pley a pagent of their own to blind the people, and keep them still in superstition, fare from the symplicite of Christ's supper: but howe many seely souls is there that doth believe verily, that they have an English mass, and so put no difference between truth & falsehood, between Christ and antichrist, between God and the devil, they are strangely bewitched. I say that thus will bind their English priesthood & sacraments, but much more enchauntid that can find no garments to please them. But such as have ben polutid openly with popish superstition & Idolatry, but most of all in this point shall their madness appear to all posterites, that they make these Antichristian rages Causam sine qua non, that is, a cause without which there is no holy ministry in Christ, so that this shall make an English priest, be he never such a dolt or vnlearnid in the knouledge of the scripture as we have very many, and without these romisshe relics not Paul him self shall be admittid (as one of them did blaspheme & the rest of them in effect do affirm) well against such popish chaffer and popery, hath byne longe agone foughten withe all, when the gret captains of that religion lyuyd, and yet God gave the victory. Therfor let us not fear now, although it doth begin to sture again, for there is no craft, conuinge, counsel, wisdom, or policy against the Lord. We have Christ & his Apostells & the Prophets ever stryuing against the Ipocrites of their time on our side: a strau for popish polici we have the word of God to warrant us, to rote out all monuments of superstition and Idolatry, & are charged to abhor them, to accompt them, accursed, and to defy them, and to detest them as menstreous clowtes, they have not the word of God for them. And what wisdom is in them, saith god by his Prophet Ieremi, they talk of obedience & concord, but there is no obedience against the Lord, no nor concord to be desired, but where gods glory and verite is preserved, Els better to have all the world in hurly burleis, and heaven & earth to shake, then one ioyte of gods glory should decaie. So far forth as in us leithe, we have their own laws and proclamacious, to rote out all monuments of superstition and Idolatry, & their own words are contrary to their doings. Yt should appear that they repent their reformacion proclamid, as did y ^e Israelites, they build again that which ons they have distroied and this is done openly that all the world may wonder, and behold: but what is done secretly, god will one day have it declarid openly, ye they make the name of god & this doctrine that we profess to be evil spoken of already. By many of their doings, their judgment hasteth that for such causes persecute God's true preachers. Wherfor let us not fear their threteninges, there can none persecute the godly for this cause & trasshe. but ether such as are nether hot nor cold and then they shall be vomyted out unless their zeal increase, or such as have no God before their eyes, whose god is their belly, or else open papists, whom god hath given up to a reprobate sense, wherefor we must thus take it, that they ar gods rodds for our sins, because we have not ben more zealous in God's cause, nether careful to seek his glory, that wolf Wynchester & blodie bucher Bonar fought once against many godli men for the ground of this gere, and thei had all the power of the Realm seruinge their lusts, but behold how the Lord in short time overthrew them all, to give us coradge to go forward, the Lord forgive us, we ar to slack and neglygent in heavenly things, this monster Bonar remainithe and is fed as papists say, for their sakes, & it must be grauntyd, it is for some purpose, although he be a traitor and an enemi to the crown and realm, and both to God and man, which brunnid godes holy testament, murderid his saints and his servātes. But what the Lord requyrith to be done with false Prophets it is manifest: we have both the law of god & man for us, But we ar answerid nay, you your sealues shall be compellid to turn your coats and cappes, and get you into his leueris, and to be like him in your garments. O Elyas that thou lyuedste, or that thy spyrit wear amongst us, thou wouldest say with the Prophet Sophoni, that God will vysit the werears of this Idolators garments or strange aparell, thou wouldest say, that things dedicatid once to idolatry, is not indifferent, thou wouldest say reverence to the sacrament is wrought by doctrine and discipline, and not by popisshe & Idolators garments, thou wouldest say, what decency can there be gaynyd to the sacraments, by that which hath been deuisyd & vsyd to deface it, if the gold ordeinyd by god for the reverence and decenci of the Jews temple, is not to be admittyd to beutify the church of Christ, much less copes brought in by papists the enemies of god, and always continwyd in their service as ornamētes of their religion in no wise ought of us Christians to be retaynid. But the papists triumph and glory in their assembles, that the hot gospelars shall be driven to their doltishe attires, for the Lord's sake let us never give them any cause of Ioye, though we should die for yt: Moses would not yield on hoof of a best in gods business, he would not leave the loupe unmade nor make a button or a clasp more or less. Eleasar will not decemble by eating of unlawful meats the faithful Israelites would not receive so much as an yui bushe. Contrariwyse Orygen caryinge a branch and professynge, that he bare it for Christ at the first. But was afterward compellid to open Idolatry, so cursid a thing it is to give any place to the wicked: all the papists that say, they worship Christ in the cross, and God in the sacrament, do still under these words continue still in their Idolatri, beware of deceitful words, that cover wickid purposes, to draw us from Christiā symplicite. Let us stand constantly against all abuses, and repent for our former coldness in religion, and our sins, and call for help from above, for the hand of the Lord is not shortenid: we ar assured that we seek God's glory, and our adversaries may see, if they can se any thing, that this thing that they seek is not for gods glory, seeing the papists the enemies of God, do so desire yt and glory in yt. And rejoice, that we, whom they most hate, cannot be safe but under their garments: we ar assurid that we seek godes glory in following Christ his Aposteles and Prophets. whoever despised these pharisaical outward faces and visures, Christ fyndethe fault withe the garments of the phariseis. Paul counteth all his pharisaical, show to be donge. Zachari saithe, that the false Prophet shall be ashamed of his prophecy, and forsake his garments wherein he deceyuid. & shall the true Prophets be fain to crepe into their cowls? for by the same authority may be comaundid any peace of popery, so that it be namyd policy. Hezekiah and Josiah knew no such authority, but they say: It is for policy, For it plainly apearithe that there is less care for religion, then for policy. But beware that the example of Ieroboham be not followed, that made such like priests for policy as would do as he commaundid them. Achaz of policy brought the fashion of an alter into Jerusalem, as he saw at Damascus, where he had overcome the Idolators and their Idols, but cursed was his policy, and so ar all they that will retain any thing of their Idolatry. Nabuchodonosors Idol was for unity and policy, but without the warrant of gods word, there is neither good unity nor police. The godly father Bucer callithe the tenths and the first fruits sacrilege and roberie, they be kept still for policy. Cross and candelstickes at superstitious, though they be kept. I wot not for what policy the adoration of the Sacrament in the countres, where they knock and knele to a wa •• r cake is a popish policy. That women baptize, that pluralites, tot quots impropriacions, non residence, despensacions, suspensions, excomunications, & absolucions, for money ar grauntyd, yt is evell, like as are many other inormites borrowed from Rome, which remain in the name of policy. All these things were abhorryd as popish superstitions, and Idolatries, among our gospellers both bishops & others, when they were under gods rods in pouerte. But how thei now have learnid courtely deuinite, to ground all apon policy? Humble them again o Lord, that they do not forget the, and thy great kindness and mercy shewid apon them, and sture up their hearts and minds, that they may be careful over thy pore flock. O Christ, whom thou hast dearly bought, by this their policy ar blindid, & carithe for no more, but that thei may have this superstitious show which is so stifely maintained. Let him mumble as he list, if he be thus apparelid, all his service is well enough, otherwise yt is nothing worth. Thus cause you them to perish by your polices, for whom Christ hath died. further more, if poperi be superstitious and idolatrous, evel and wicked, as yet therwas never a worse thing in the world, then ar we commanded to abstain from all participatiō thereof, and from all the show thereof ab omni specie mali, that is, from all show of wickidnes. These garments were the show of their blasphemous preisthod, herein they did singe and say their superstitious idolatrous service, they did sense their Idols and help forward their Idolatrous masses, what policy can it be then to wear this gere. But a superstitious wickid and popish policy, they do it for policy, they say, that their priests may be known and magnified of men. Dyd not the Pharisees use the same policy, to do all their works and make all their garments both Philacteris upon their headdes, and their wide and side robes and borders, that they might be more expectable, and notorious to the people? but their woo is thretenid above all other sinners. To such ypocrites, as being void of all true holiness, delight in all outward shows, their curse is most inculcate, their polyci is that y ^e priests shall wear white in the churches to signify their virtue, their pureness, and holiness. and when they go fourth of the church they must wear black gowns and black horns, for contrary polycies, and for divers significacions, Our master Christ's polycie was expressyd in one word, feed, feed, feed. and the Prophets before, and the Apostelles afterward, if Christ be the wisdom of the father, the true ministers shall be well enough known, by that one mark which he giveth: and if that he have not that mark better unknown then known, both for him self and others, therefore lett them not say for shame, that they seek gods glory, Christ's will, or the edification of his church, by their polycie. Whyles they thretē & stope the spredinge of gods word and fedinge of Christ's flock, cōmandyd by writing to excommunicate the most faithful laborers in the planting of the gospel, because thei will not wear the rages of popery, to expulse y ^e most valiant soldiars against the Romish Antichrist, the most earnest ouerthrowars of the kingdom of Satan, which standith in sin and blindness. O beware you, that will be Lord's over the flocks, that you be not sore punished for your pride, towards your brethren, and your cowardliness in gods cause, that for Princes pleasures and pompose livings, do turn poperi into policy, and to become our persecutors under the cloke of policy: it were better to lose your livings, then to displease god in persecutinge of youre brethren, & hinder the course of the word. But as our deutie is, we will pray for you, and for all our brethren in the ministeri, that god of his grace would grant us more zeal for his glory, than any of us hath had heretofore, more desire to edify, Christ's people in pure simplicite, to present them a chaste virgin unto Christ then hitherto hath apeared, that when the he deshepherde shall cal to account, we be not ashamyd. But being found perfect in all good works, may receive the crown prepared, as for you dear brethren whom God hath callyd into the brunte of the batell, The Lord keep ye constant, that ye yield nether to tolleracion, nether to any other subtelte persuasions of dispensacions, or lycences which were to fortify their Romish practices. but as you fight the Lord's fight, be valiant. God will not leave you, nether forsake you, as you seek gods glory, god will glorify you, and as by you Christ's church is edifyed, comfortid and confirmid in Christian simplycite, so shall you receive comfort by Christ your heed captain, when you shall be callyd to give acomptes of your stewardshippes, and to be rewardyd for your fidelite, the matter is not so smalle as the world do take yt, yt will appear before all be endyd, what an hard thing it is, to cut of the rages of the Hidra of Rome, it is beautiful, but poisonful, there is no daling with such a mounster, beware of looking back to Sodom or delight any wit in the garments of Babilone, neither once touche the poysonid cupe, though yt be of gold or gliteringe. Let us repent of our former sins vnfaynidlye, and then shall we abhor and stamp under our fette these rages, that were apoyntid to superstition and idolatry, Let us hate the blasphemous preasthode, so injurious to Christ's preisthode, that every pache and token of it be in execration, detestation, and accursed, and take no parte of yt upon our heddes nor backs, least we be accursed as it is. Let us not make the heritage of god as a byrde of many colors, holdinge of diverse religions, Let us not mixte the Jews with the gentills, let us not in no wise mixed this our religion with any thing of Antichrist, let us not confyrme the blind in their blindness, neither the weacke in their superstition. But rather let us take away, if we can, the names, memories, and all monuments of poperye and that Antichrists priesthood. Let us open our wyndous with Daniel, and profess what we ar: their cruelty shall be our glory. Let us follow Paul, that knew that the truth gospel cold not be retainyd, if any Jewish cerimonies were mayntainyd. Lett us rather never wear any garment, then we should wear those, whereby our brethren should be weakened, offendyd or boldenyd to take parte with the idolaters, & so through our hautines in knouledge, our weak brethren perish, for whom Christ died. Behold and mark well, how they fall backwarde that yield in any jot, and se how they are edifyed, and increase in godliness, which hold that right way that you go in, the which the Lord increase you, & us all, and strenthen us with his holy spyrit, that we may continue to our lives ende, all ways both by our thoughts, words, and works, to avaunce his glory and honor daily more and more, now and forever.

as in come dangers of fire, or such like, welbelouyd, they that be fare of, come to socoure those that have need, so I being out of iepordie and far of, cannot but of deuty wish well to those that be touchyd about the popish apparel in this liberty of God's truth, which is tought plainly without offencis, in y ^e greatyst misterys of our religion and salvation, yt is much to be marvayled, that this small controuersye of aparell should be so heuely taken. But this is the mallis of Satan, that where he cannot overthrow the greatist matters, he will cause great troubels in trifels. Peter and Paul agreyde in the greatyste articles of our salvation, and yet they differyd so about meattes, that Paul withstode and rebuckid him openly. Paul and Barnabas fell at such bitter contencion, whether Mark should go with them or no, that they partyd companyes, and either of them went sundry ways. God defend us from the like. Paul circumcisyd Timothy when there was hope to wine the Jews: but when they would have it of necessity, he would not circumcise Titus, therefore compellinge would not be vsyd in things of liberty, yt is a lamentable case, that among them that are civil & full of knouledge, that yt should come thus to pass. Consyder dearly belouyd, I beseech you, how that all countres, which have reformid religion, have cast away the popish aparell with the pope: and yet we that will be taken for the best gospelars, are contentid to keep it as an holy religion. Mark well also how many godly and learnid ministers there be here in all countres, that be so zealous not only to forsake the wickyd doctrine of popery, ready to leave the minystry, & to lose lyuinges, rather then to be like the popish teachers of superstitious order in aparell or behavior. This realm hath such skacite of teachers, that if so many worthy men and learnid should be cast out of the ministry for such small matters, many placis should be destitude of preachers, & yt would give an incurable offense to all the fauourars of gods truth here, and in other countres, also shall we make so much and so precious of the popes rages, that other reformyd places, exteme as vile & filthy, God forbid. S. Paul byddith women use such aparell as becomith them that profess true godliness, which rule is much more to be obseruid of men, & especially of preachers. But if we forsake popery as wickid, shall we say that their aparell becommith saints, and professars of true holiness. Saint Paul bydith us refrain from all outward show of evell, but surely in kepinge of this popish aparell, we forbear not an outward show of much evell, if popery be iudgid evell, as greter wickidnes cannot be, as we would have a diverse show of aparel to be know̄ from the common people, so is yt necessary in aparell, to have a show, howe a protestante is to be known from a papiste. Yt hath pleasyd God to call us to preach his heavenly word to that hye office, God give you grace and us all to seek his honor & glory if we so do with a pure heart and mind, he hath promised, He that honorith me, I will glorify him, and he that contemnith me, I will contemn him. Let there be no curtisye made to help gods people now they be in danger. Call to your remembrance Queen Easter, she be gave to make curtisy to speak in y ^t cause, but Mardocheus said unto her: If thou now hold thy peace, God shall deliver by another mean, & yet thou & thy fathers house shall perish. You that can and may do good, do it while time is offerid, the time will come when it will be to late: yet god will comfort his by some other mean: It ys a perilous thing, not to help in the time of neade, & not to suffer religion to go forward in all syncerite, and to further gods cause when ye may, when Terenti a good Christian captain returnid with great triumph & victory, the Emperor Valerius bade him are what he would, and he should have it for his good service: he having God before his eyes, desyrd nether riches, nether honor, but those which had aduentered their lives for true religion, might have a church alowid them, to serve their god purely in, & several from the Arians. The Emperor being angry with his request, pullyd his supplication in pecis, and bade him axe some other thing. but he gathered up the pecis of his, paper and said: I have receuid my reward, I will axe nothing else, God encrece about Princes the small number of such zealous suitors & promoters of religion, and then no doubt gods glory shall florishe when we seek his dew honor, and not our own profit. But to avoid contencion & schism Agustine gevith good counsel to godly and quiet men, that they mercifully correct that which they can, & that which they cannot, patiently bear, groan and morne, with love, until god ether correct or amend them. But how this Christian love should be kept in this church, when so many godly for so small things shall be thrust out, & also how many already is from the ministry & their lyuinges, yt passyth many good and godly wits to conceive. S. Paul's rule in such things, saith: All things to me is lawful, but all things is not expedient: all things to me is lawful, but all things edefye not. Therfor in this case we must not so suttelly dispute, what Christian liberty will suffer us to do, but what is metist and most edifying for Christian charity, & promoting Christian and pure religion. But surely how popish aparell should edefie, or set forward the gospel of Christ Jesus, it cannot be seen of the multitude, nay, it is to much fealt how gredly it reioysith the adversaries of the truth, when they see what we borowe of them, & contend for the same as things necessary. mark well the bysshopes wearing of their white rochets, what ground they first had, and from whence they receyuid it. Ther was a certain man, namid Sisinius an heriticke bishop of the Novacions, and he first began yt. all those other popish trashe hath the like foundacions, but they have to long contineuyd & pleasyd popery, which is beggarly patchid up of all sortes of cerimones, & that they could never be routyd out sense, no not from many professors of the gospel. Wherefore you that se others that is come to a better perfection, grudge not at yt, but be thankful to God, though things may be borne with for a time for Christian lybertes sake, in hope to win the weak. yet when liberty is turnyd into necessity, yt ys evell, & no lenger liberty: and that, that was for wynning the weak sufferid for a time, is become the confyrminge of the froward in their obstinacy. Paul vsyd circumcision for a time as of liberty, but when it was vrgyd of necessity, he would not bend unto it. That famous father Master Bucer, when he was aryd why he would not wear a square cape, made answer, because his head was not four square. wherein surely he notyd well the comlynes of aparell to be, when yt was fassionyd like the body, & a gret folly when a square cape was set on a round head.

God be merciful unto us, and grant us uprightly to seek his honor with all earnestness & simplicite. The Lord comfort his afflictid church, & grant that in this old age of the world, we may serve the Lord of hosts in synglenes of heart, and labor to rote out all stomblinge blocks in religion, that Christ's glory may nakydly shine of yt sealue, without all traditions or inuencions of men, as in the beginning when yt was purest, and all such deuyses unknown, but inuentid of late to blear the eyes of the ignorant, with outward show of holiness. God grant that we may give all honor to whom all honor is deue, both inwardly and outwardly, to serve him unfeignedly all the days of our life. Fare well dear brethren in the Lord Jesus, whoever keep us in his faith, fear, and love, forever.