An answer FOR THE TIME, TO THE EXamination put in print, with out the authors name, pretending to maintain the apparel prescribed against the declaration of the ministers of London.  Philip. III. 
As many as be perfect, let us be thus minded but if you be otherwise minded, god shall reveal even the same to you.  
M.D.LXVI.   



TO THE PLACE ROMANS xvi. which the examinar addeth to the title of his book and alledgith it untruly, for it is Romans xiiii.  
1 Ibesech you brethren marlze them which cause division:  
I beseech you brothers mark whether part causeth division, they that in the least matters show themselves to be faithful, yet not conden ninge other, or they that for so small matters cut of so many learned, ancient, & godly Ministers, whom they are not able to charge with any fault in doctrine, or conversation.  
And give occasions ofevyll:  
ANd whether they give offence, which to avoid offence are content to sustain so great lose and trouble.  
Contrary to the doctrine which ye have learned, and avoid them.  
And whether it be contrary to the doctrine which you have learned, to abstain from all show of evil, when you have learned that all the leaven of Antichrist is evil.  
For they that are such serve not the Lord jesus Christ, but their own bellies.  
Consider whether they serve there own bellies, and not the Lord which to serve the Lord purely and sincerely are content to departed with all there worldly livings and preferments to such as now do use them.  
And with sweet and flattering words deceive the hearts of the Innocentes.  
And whether they deceive with sweet and flattering words: which if they would flatter and dissemble, in these small matters, might retain their promotions and livings.  
Thus hath the examinar uncharitably alleged this text of holy scripture, to have it applied (but untruly) unto us, for this place both touchith doctrine, whetin, he knoweth that we do agree with the church of England, and also by it are noted such false apostles as couple corruptelie the Gospel and ceremonis together. Who are guilty herein let the church judge.   

To the place of S. Augustin cited by the Examinar.  
IT is manifest that S. Augustin speaketh of things mearlie indifferent, as appeareth by his examples of communicating on Sunday or saturday, etc. or orders which every church had divers, being grounded upon the scriptures, and differing in manner of using: and not of admitting Ceremonies, and orders of the gentils, jewis, or heretics: and therefore nothing pertaining to this cause.  Augustin consernig jewish ceremonies, Episto. 19 
Therefore as you on the contrary part say and although all the would (as you say) be against us, you do freely pronounce that the ceremonies of the jewis, are petnicius and deadly to Christians and whosoever shall observe them ayther jewor gentle, that he is thrown down into the devils dungeon: so do I confirm this saynig of yours, and add, that whosoevar jew or gentle shall observe them either in deed, or else but in show, that he is throun down into the devils pit.  Augustin conserninge gentle orders, Episto. 73. 
THe superstition of things which the gentils tied about them among the which, earrings of men, hanging on the tips of their ears, of one sid, is accounted worthy to be detested, it is used not to please men but to serve devils. But who can find out in scriptures the particular forbidding of wicked superstitions whereas the apostole doth generally say. I will not have you partakers of devils: and again what concord is betwixt Christ and Belyal? unlese peraventure because he named Belial, and forbade generally the society of devils. Is it lawful for a Christian to sacrifice to Neptune, because we find nothuig particularly forbidden as concerning Neptune? In the mean space let the wrettchiss be warned, that if they will not obey whole some doctrine, yet at the lest wise that they defend not sacrilege. But what must we do with them if they be afraid to lose their eaerings, and are not afraid to receive the body of Christ, with the badge of the devil.  Augustin consernig the Ceremonies of heretics, Epist. 86. 
TO fast on sunday is a great offence, especially since that detestable heresy of the manichees, which is directly against the catholic faith: and holy scriptures, was openly known: which manichees did appoint that day to their auditors, as lawful to fast in. by the which that fasting on the sunday is accounted more horrible.  
Here might we also add Chrysostoms' sentens: but to avoid prolixity we refer the reder to the first homely against the fast of the jews.    

TO THE PREFACE.  
IT is an easy matter for a Rhetorician or sophister having auto ritie on his side to florrish and flaunt, as though he had gotten the victory, when in deed he darenot on's join the battle: wherefore passing over his exordium commune, we desire the redar to way this man's writing with the epistles of Bucer and Martyr, annexed to the end. And to indg weather the same spirit be in them both. They bear with the things tolerable for a time, wishing the utter abolishing of them. This man defendeth them as good orders, profitable to edify, and therefore meet to be retained still. They esteem the resisters as godly brethren, he condemnith them as schismatics, belly gods, deceivers, flatterers, fools, such as have been unlernedlie brought up in profane occupations: Puffed up in arrogancy of themselves, chargeable to vanities of assertions of whom it is feared that they make post hast to be Anabaptists, and Libertines: gone out from us, but belike never of us: differing not much from, Donatists shrinking and refusing Ministers of London. disturbars' factious wilful, entanglers, and encomberers of the consciences, of their hearers, girders, nippers, scoffers, biters, snappers at Superiors, having the spirit of Irony, like to Audianis, smelling of Donatistrie, or of Papistry, Rogatianes', Circumcellians, and Pelagians. But concerning salomon's counsel we might perchance, turn it against the examinar, if we knew him which although we do not, yet we may be bold to put him in mind of the counsel of Christ, 
Matth. 7.  Nolite judicare, etc. and he that saith thou fool etc. and yet he calleth his brother fool.  
And the counsel of S. Paul, 
1. Cor. 3.  let no man deceive himself, if any of you seem to be wise in this world: 
1. Cor. 1.  let him become a fool that he may be wise: desiring him also to remember, that God hath chosen the foolish of this world to confound the wise.   

To the Christian reader.  
If for any occasion the counsel of Solomon, contrarious to itself at the first sight, may have place to be alleged out of the xxvi. Chapter of his proverbs, that is. Ne respondeas stulto juxta stultitiam suam, ne efficiaris ei similis, (And again) Respond stulto juxta stultitiam suam, ne sibi sapiens esse videatur, Answer not a fool according to his foolishness, lest thou be made lylze to him. And again: Answer a fool according to his foolishness, lest he may seem to himself to be wise: It may now of good congruence be verified in the cause uttered in question for order of ministers apparel. It is not unlznowen what arguments and conclusions, what letters and writings have been used and tossed from man to man in secret sort, for these two or three years, to disprowe the liberty of the children of God in the use of extern things, to convel the obedience that true Subjects should perform to the authority of their Prince, & to the laws of the Realm established, to the discrediting and condemnation of such which in a whole conscience thynlze it lawful for them to wear, and yet charitably beering with the wealznes of such whose consciences are entangled with fearful scrupulosity toward the same.  
IT is well known, that the matter was not handled so secretly these two. or three years but openly setforth in the pulpit these seven years: without any  contradiction: but it may be said, this is your hour. We may look for great truth in the body of your discourse, when your begnning is so farced with lies. This cause was not taken in hand, to disprove your liberty, but rather to prowe that your liberty should not be made necessity: as the lettar of a certain bishop written to a noble man witnesseth. And to teach you to use your liberty to profit, and edification, according to those sayings: all things are lawful for me, but all things do not edify. Let no man seek his own profit but an other man's: neither to convell (for so you term it) the obediens to the Prince, and her laws: but to teach chief obedience, to god and his word: nor to discredit and condemn them, that can away with them for we allwais judged of them as S. Paul willeth, they stand or fall to their Lord for if we had condemned them, we would never have communicated with them but to discharge our own consciences and to labour for the sincerity, as well, in rites, as in doctrine. As for the charitable bearing which you speak of, doth little appear in these sayings, subscribe, or be deprived, wear or preach not. This is but small bearing.  
The small weight of their reasons and arguments so set out, their cause so hard to defend withlearning (so many grave writers of judgement against them) the matter sully debated by the best learned men of the Realm of late, with thorder of the counsel talzen in the time of blessed memory King Edward, and fully concluded: caused divers men (being yet offended with such unadvised writings) to hold their pens, without more confuting or disproving the same, as was easy for them to do: partly stayed by the first part of Salomont counsel: Ne respondeas stulto juxta stultitiam suam, ne efficiaris ei similis. Yea moreover, charity borne to the authors of such writings, moved some men to lzepe patience, and the counsel of S. Paul held others in silence, whereas he chargeth his scholar Timothe thus: Stultas & ineruditas questiones respue, setens eas parere pugnas: porro servum Domini non oportet pugnare, sed placidum esse erga omnes propensum ad docendum, tolerantem malos cum mansuètudine erudientem eos qui obsistunt, si quando det illis Deus ●oenitentiam ad a gnoscendun veritatem, & resipiscant a diaboli laqueo, captiab eo ad ipsius voluntatem. foolish and unlearned questions put from thee, remembering that they do but gender stryse for the servant of the Lord must not strive, but must be peaceable unto all men, and apt to teach, and one that can suffer the evil in melzenes', and can inform them that resist, if that God at any time will give them repentance for to know the truth, that they may come to themselves again out of the snare of the devil, whch are now taken of him at his will.  
These be words of course, common to all them, that go about to overtrhow any cause, which because they are brought in without prose, we may stand to the denial. The arguments wear more weighty than you could avoid: and when you have by God's word confuted them than you may more justly call them weak. The cause so easy, to defend with learning and scripture, that you never durst assail it, so many grave writers against you: the matter never fully debated by the best learned in this Realm but of necessity enjoined them caused you to stay your pen until now: their necessary defence, caused you to write something lest you should be thought to have nothing.  
If the rule of S. Paul had been kept, this question of popish Ceremonies had not been thus earnestly moved, nor so sharply folowd. But Paulls place is wronglie alleged by you, for that he meaneth questions of genelogyes, etc. which pertain nothing to doctrine, nor disceplyne in churches of Christ. The question of rites and ceremonies you know Paul himself, and the writers both old, and new have diligently handled, and therefore may not be thought a foolish and unlearned question.  
To enforce this text at this time in the particular applying thereof, shallbe spared yet, for hope of their amendment who haver disorderly behaved themselves. To exagerat the matter against them, with much alleging learned men's judgements, many dead, some yet alive, otherwise then to in struck them by a few reported, shall also be spared, as it would have been wished, the matter whooly might rather with silence have been still buried. But now the provocation of a treatise so solemnly advouched, so confidently affirmed, of very late so publicly by print divulged and dispersed, hath made this writer now to thynlze it high tymn, tocall to remenbrance the latter part of salomon's fentence: Respond stulto juxta stultitiam svam, ne videatur sibi sapiens, Not yet profossing by this examination to say half so much as might he spolzen in the comprehension of the cause, nor talzing so much advantage against that inconsiderate writing, as it might deserve to be charged: but briefly to put to the authors consideration the vuealznes of the reasons, the sophistication of the arguments of that discourse, unworthy of itself, to say (ihe truetht) to be once answered, as being so vuritten, as every man, but such as be either to partially bend to the cause, or for lalze of learning can not expend the substance of the Vuriting, may perceive that it must needs fall to ruin & decay of credit of itself, though no man should bend any force at it, & how soever (in the heat which is now talzen) thought to be nuittyly, gravely, invincibly vurytten, but worthy in deed to be put out in the name of such, whom it would speciali defend.  
A good divine should spare at all times, to enforce texts of scriptures, which he ought rather rightly to apply, according to the meaning of the holy ghost. As you deligiht in inkhorn terms, and borrwed speeches, as exagerat, divulged, dispensed, comprehension, expend, concor de, infarce, expect, intimate, etc. so sometime you use them as one not well acquainted with them. When you say publicly divulged, Non loqueris vulgo. you speak not to the common people. you can speak twice as much, as you do: O noble rhetorician: you won't take so much advantage against the inconsiderate writing it is not worthy any answrere: it will fall to ruin of itself. Now would to god you would have writ as muchas you could and are able.  
If ye aslize me whom I could thinlze to be under the protection thereof: Surely I can not see, that divers such as be learned, and commonly judged to be amongst this number, can much joy to fight under that banner, or o run with them to that marlze they shoot at. For it is certain, that many whon this small rout, named London Ministers, would have joined with them for their more honesty, be far from their determonations in this question, neither so handling it, nor so would conclude in this cause as they do: Who howsoever, some of them, do yet a little stay at the using of this apparel in themselves, yet be not of their judgement to condemn the things of wyclzednes, neither in themselves, nor in the use of them, as the Ministers in this Church of England be called no we to wear them. And therefore howsoever they would wish a liberty to their own consciences reserved, till they may see more in the cause, yet be they far of to condemn their brothers, whose consciences can serve, them for obedience salze to use them.  
You would fain persuade men that no learned men, are of our judgement, but we kowe that the gretist part of the best lernid, yea of them that wear them, were of this opinion. No man to our knowleg condemnith the things nor the users of them of wickedness. And you yourself in your examination often affirm that we grant them to be indifferent.  
And therefore I must needs wipe a great many out of their brotherohed, in their singularities enteyned in this last vuriting, and say: They be but a veri few in themselves, other than such as have been either unlearnedly brought up, most in profane occupations, or such as be puffed up in an arroganere of themselves, peradventure chargeable, to such vanities of assertions, as at this time I will spare to charge them. God grant they do not by this degree, fall to the sects of anabaptists, or Libertines, where unto some wise and zealous men of their own friends & patrons, fear they do malze post haste, one day, openly to profess.  
If you with all the learned of your side would procure us a free and a general disputation to have the matter quietly debated, and indifferently judged, you should see a great number ready to defended our cause, with their tongues whom you now blot out with your pen: for it is well known that not only a few unlearned brought up in profane occupations, as you uncharitable and slaunderuslie report: but a great number of wise, godly, and learned men, such as have been and are the eldest prearchers in England nevar stained with any recantation, or subscription, brought up in all kind of learning, both of arts and tongues, such as have the name not only at home but also in foreign nations, to be in the number of the best learned in the realm, agree with us, in this cause, and of them partly have we learned this judgement. Wherefore you have lost more credit with all indifferent men, by this your slanderus defacing of us, than all your examination is able to purchase to your cause. Of the same spirit it procedith that you charge us, with post hast towards the sects of Anabaptists, and libertines, which are so far from such detestable heresies as you are, from christian charity, so to judge of us. As are the arguments of multitude customs orders, and learning, are fet from the school of papists whom by this kind of reasoning, you more confirm in their error, than strengthen your cause, or weaken ours. To be called from an occupation to the ministry of the church, is no more reproach now, to men meet for that function, than it was to Petar, Paul, and the rest of the apostles. If they were unmeet than the bishops are to be blamed for admitting them and most of all for retaining, and daily multipling others, whom nothing else but a cap and a Surples do make commendable.  
Whereupon the adversaries of true religion can win no great rejoice at these men's oversights, as being but a very few, and counted in deed none of the sincere and learned protestauntes, howsoever for a time they seemed to be amongst us. For though they be gone out from us yet they were belylze never of us. So that the adversaries shall have the whole state of the Clergy in place and reputation, for learning, why sdome, and gravity, concordely joined to be wholly against them, to defend the sincerity of the Gospel, though a few of these malze such ado in our Church, as stories malze mention, was ever want some to rise in sundry times to trouble the state of their Churches, where they dwelt. And good it were that these Englis he Lovanistes, did no to much delight themselves with any high rejoicings, as though the Prince would for disproving of a few counterfeits, dislylze the whole state of the rest of the Clergy, who shall by God's grace be able enough to defend the true religion of the Gospel, whiehe they may hear howe the Prince doth profess daily and openly, to maintain and defend to the uttermost jot of the word of God, with renoncing aswell all foreign authority, as all foreign doctrine, not surely grounded upon this stable roclze of Goods word. Their faunuing flattery prefaces, their greatly conceived hopes, their busy dispraising of better learned than themselves be, can not so be witch wise men's heads, or hearts, but they can discern truth from falsehood, devotion from superstitiompapistrye from the Gospel, tyranny from discipline, Christ from Antichrist. And therefore sirs, if ye lznewe hounes few these are, by whom ye delight to slander the learned, honue little we thinlze the rest of the Apostles discrepited, though judas fell out from them, and howe these be regarded and accounted of, so long as they thus continue, and finally, howe little we shall joy of them, and use them, to take the Gospel in defence against you: Ye would not be so busy to infarce in your boolzes the reproach of these men to lad other with envy, the breath of whose penues, ye shall never be able to answer, say and vuryte what ye can. yourboolzes so fast and hastily sent over in great numbers, being not much feared for any substance that is in them, may for a time relieve you to your sustentation, may be gainful to your Printers & Pedlours, may peradventure jeopardy your friends within this your natural Country, for reading and cherishing matter against their own surety, and against the state of Realm. But truth is to high set, for you to plulze her out of heaven, to manifestly lznowen eo be by your papers obscured, and to surely established to drown her in the miry lalzes of your Sophistical liquorous vuritinge. Howsoever ye embosse out your glorious styles, they be but, Superuacaneae conflictationes hominum ment corruptorá, 
1. Tim. 6.  quibus adempta est veritas, qui existimant quaestum esse piet. with the forepart of the text there expressed, that is, but superfluous brawling of men perverse in heart, 
Psaal. 2. 1. Tim. 3.  from whom the truth is withdrawn, which thinlz that lucre is godliness, etc. Ye were best to understand, Quod qui habitat in coelis. etc. irridebit omnes janes' & Mambres, qui resistunt veritati. homines ment corrupti, reprobi circa fidem, sed non proficient amplius: siquidem ament ia istorum evidens erit omni bus quemadmodum & il. He wiche is in heaven, shall deride all Lannes & Mambres, which resist the truth, men of corrupt minds, reprobate in the faith, but they shall prevalye no longer, for their madness shallbe utterly lznowen to all men as theirs was. Ye should do well to remember, Quod Dominus est qui custodit veritatem, 
Psal. 145. 3. Ease. 4.  & quod veritas magua est & fortior prae omnibus veritas enim manet, & invalescit in aeternum. & vivit & obt. etc. hat it is the Lord which preserveth the truth, for the truth is of great force, and is stronger than all other things, for verity will remain, will prevalie for ever, and will live and havo the victory, world without end.  
It wear to be wished that the adversares of true religion, had not causeto rejoice at these your oversights: who being not many, if men many be measured, by there judgements, do so boldy pronounce of the rest of your brethren: that they are not of the sincere and learned protestants: that they trobell the church that they be contrefaits: that you shall little joy, and use us in the defence of the gospel against them: that we are like judas, who yet god be praised, nevar fell from Christ, with that traitor, but justly departed from you, yet but in a Ceremony: and that we are gone from you, for that belike we wear nevar of you, etc. who are you that we were nevar of you? By the example of S. Paul we may say thus much for ourselves: you are Christians? so are we. you are ministrs of Christ? so are we. you have suffered for the Gospel of Christ? so have we. That which you contend so much for, when you have defended it to the unttermost: is but the ordinance of man.  
And will you say that we are gone out of the church of god as heretics & Antichristians, because we descent from you in a tradition. Thus in your heat, to deface us, you wring and and rack S. Ihon. And as for the defence of religion, God chosith his own champions as pleaseth him. Other wise it is neither learning, nor wisdom, nor gravity, but the lord jesus with the breath of his mouth, that overhro with Antichrist. And yet if you had the spirit of meek Moses, you would rejoice in the number of Prophets: and if you wear obedient to christ, or had pitiful, bowels, toward the needy people, you would pray the lord of the harvest, to thrust out more workmen into his harvest: and not thrust any out of it for such traditions.  
But to draw to and onde, and to say some thing to these upon whon this labour is bestowed, who most glori of this gay boolze of theirs. I shall wish them to have a respects to their former calling and profession of the Gospel. And as love of grace and truth (I trust) did first induce them: so God grant that they do not finally fight against this grace received, and wylsullye pervert the true sincerity of the Gospel, by treading not aright, overcome by humane cogitations, as was Peter for a time, till paul did reprehend him  
If your dissimulation wear not to manifestest, you might easily deceive us, with your fair words and sugared speech. Euennow we wear anabaptists, Libertines, judasses, and contemnid in the churches: yea such as were never belike of the Church, now you trust the love of grace and truth did induce us. Call you this plain dealing. we thank god, that he hath given us grace, rather to sustain such reproach at your hands, and what so evar else laws and magistrates shall lay upon us, then to pervert the sincerity of the gospel, by mingling of it with the leaven of Antichrist: so may we call them, though the name be changed for it is well known that changing, of names changith not the thing. As for example of Peter's reprehension, maketh altogether against you: for Petar offended by dissimulation, and mingling the gospel with the leaven of the jews laws: which thing either ignorantly you omit, or else, maliciuslie dissemble.  
Trusting that they will so advisedly expend the earnest counsel of these two notable Fathers, Master Bucer, and master Martyr, in this their purposed discussing of the caase, that they will finally rest in quiet, praising God in truth and verity: forsalzng error covered with zealous persuasion to the saving of their own souls to the rejoice of such Christians to whon they have been teachers: as good subjects ought to do: to the glory of God. To whom be all honour and donanion for ever. Amen.  
To the epistlles of Bucer and Martyr, we answer, that what so evar seemed to them tolerable for a time, is not to be enforced as a perpetual law. Their epistls and censures to the contrary are to be showed. And even in these epistlls which vow bring they grant all the minors, which you deny: as in the table following doth apere. You go far in judgement. Can you make this controversy a damnable errore? and a matter of saving and loosnig soul les? so you do pronouncing severely against us. God be to you a more merciful judge.    
The examiner. 
AS you pretend in your preface that fear lest the Ministers of God's word should be brougth into contempt, was the cause of the unoderly pubblishing of these your smalreasons: So it is well known, that the great care which the chief governors of this Church of England taketh, to preserve true and faithful Ministers from despite and reproach, moved them to retain and set forth these orders, as whereby (their hope is) Gods diligent servants, accomplishing also other parts of their vocation, might recover again the ancient dignity of their forefathers, and that Gods holy word & Sacraments now (by the craft of Satan) something basely esteemed, might also have there due reverence and honour, herein they followed the steps of wise Princes rnd good Fathers, who thought it their service not only to estably she sound doctrine in matters of faith: but also to redress and ordain rites for discipline and public quiet, as in the godly counsels appeareth, Nicoene, Calcidon, and others.  The aunswersr. 
It is well that we agree in this point that the ministers of gods word ought not to be condennid we diffar only in this, which way they may be brought into good estimation: we say that they are worthy of dobell honour that rule well, as the scripture teacheth: this though you deny not yet, you appoint the the retaining of the prescribed apparel as a garment whereby the ministers may recover the dignity of their forefathers. The true honour should be given to good government and gotten by it. But now experienc teacheth, that an ass, a dissembling papist, a drunkard, a swearer, a Gamester, so he receive your apparel, may have the honour of retaining his living: but qui optime pr●sunt they that rule never so well, and are commendable in all points, that S. Paul requireth in a perfect good minister, for only refusing the apparel are thrust out, as men unworhy of any honour dew to a minister of Christ. Of forefathers we say that the Apostolls, not Pharisees the apostles, not Prelates: The apostle's (I say) which did not seek dignity by apparel, as these did, a● our forefathers. God his word bideth us take heed of the Scribes and Pharisees that love to go in long robes, and to have salutations in the maiket, and highest seats in the synagogues, and chiefest rooms in feasts. And those things which they do, do you not, saith Christ, they do all things that they may seem to have reverence of men. And if it be not lawful for the disciples, to get reverence by Pharisaical apparel, much less lawful is it for to get reverence by papistical apparel. Moreover if it be true that you say, that the retaining of these orders, was to preserve the true and faithful ministers from despite, it is much to be marveled, that now when all men do see the contrary effect follow, they are not utterly abolished, for these ministers that are m● made instruments to enforce these things, are counted tyrants and persecutors, those that refuse to receive them, are judged to be rebels, and those that receive them are reckoned tourncotes, flatteres, and wavering weather Cocks. If therefore none other thing wear sought but that which you pretend: these things ought speedily to be taken away. touching the Sacraments we think thee institution of them to be perfect that no honour is to be sought unto them by man's inventions, much less by such apparel, as they have been most dishonoured and defaced withal, by the Papists. God his word and Sacraments in in the apostle's time, when all things werpuer and nothing corrupt with man's traditions: when simple apparel was used in the ministery, were better esteemed than now. If any reverence be gotten, it is this, that the ignorant people is made believe that the old Mass and the Communion are all one: and so it maintaineth the error of the dignity of the popish sacrificing priest hood. And where you say you follow the examples of the fathers in Niceane & Chalcedon counsels, you are not able to prove, that they busied themselves about suich trifing matters, but raither about the electiones of good bishops and Ministers, excommunications of backesliders and correction, of other vices.  The Examiner. 
But in your considerations how smally you have regarded your duty in this common we alth, on this manner to make the world wonder at your factious wilfulness, before your superiors (if you think herein you have any) read over your reasons, it is rather to be lamented, and prosecuted with tears, then to be blazed abroad in words, and uttered by pen. Surely it may be true here: Nostalem consuetudinem non habemus nec ecclesiae dei: 
1 Cor 11.  we have no such custom, nor the Churches of god. Leaving then to the judgement of others, whether your run not headlong the ready way to make yourselves justly, and the ministery also evil spoken of, by not seeking the peace of the Country where you dwell, and by not obeying and following, 
Hier: 29,  but breaking and forsaking those variable orders and manners, whereby worldly quietness at the leastis gotten and maintained, 
ivit: Dei C: 19 c. 17.  which (as S. Augustine sayeth) is not the usage of the City of God, touching manners, laws, and ordinances, whereby the religion of the living God is not hurt: Leaving (I say) this, and your consideration to the judgement of others, it shall be sufficient at this time to weigh the grounds and reasons, which you use in refusing to wear apparel and garments, not now of the Pope's Church, but of Christ's Church in England.  The Aunsvuerer. 
The name of peace is very beweifull, but than it is truly beneficial, when the agreement with god and his word, is the foundation of our peace. If the things in controversy were nothing else but variable orders, and manuers, (which petition of principal none of us will grant you) we might ealselie and would gladly admit your peace and worldly quietness: not  standing being such as they are: if you would suffar us quietly to dischar ●ge our duties according to our calling, there should be small contention on our part, and therefore you do unjustly charge us  factions, wilfulness and contempt of superiors, whom we know and acknowledge as our Superiors in the lord unto whom we have always been ready to render our reasons.  The examiner. 
It shall not be unnecessary to advertise the Christian reader, that in the declaration there are much pains bestowed of these discoursours (were as very little needeth) to the intent (peradventure) other to advance themselves in their knowledge of God's word, or to nip and taunt their fellows and betters as unlearned and fools. For where as few or none are ignorant, that all things should be done to edify, no offences should justly be given, and Christian libettie should always be defended & such like: Yet in confirming of these undoubted truths many words are spent, when as little or nothing is said of that which in this cause and many others containeth the controversy, that is of the Minor or next proposition. As whether these orders do edify, do offend, or hurt Christian liberty?  
Wherefore think not much, if divers sentences of scripture tending to stablish one truth not denied at this time be briefly collected and answered together. For those things ought and shallbe expended, which make any thing at all to the pith of these matter.  The answerer. 
Let the Christian Reader be advertised, how so evar this Examiner now grauntith the Majors to be undoubted truths, that before this time, he or they of his side would not so receive them, As this that all order ought to serve to edification, they would bring in instans, of the stoles, and pews, in the Churchis, expounding the saying of S. Paul, let all be done to edefinge, not to be meant of dumb things, but things that wearred spoken or song: therefore was it necessary to prove them out of gods word Substancialine. Where you say our Minor is not proved. although, we are men of occupation, yet we understand that a universal minor negative can not be well confirmed. Yet our particular minors they are all ready touched in the Table and herafler, as you give coccasion, shallbe particularly proved.  The examiner. 
The first discorse here, is of edifying or building the Church of Christ, which all faithful Ministers do acknowledge to be their bounden duty and service, according to the graces of God bestowed upon them, and never to hinder and pluck down a whit: whereof much more might be said then is here rehearsed, if it were needful to wade further in so worthy a matter.  
Herewithal in texts and expositions, you would not greatly have enlarged your book, 
Ephes. 2.  if it had not been to make all gods workmen saving yourselves suspected to the world, as pluckers down and destroyers of Gods most holy Temple, 
Fphes. 4.  builded upon the foundation of the Apostles and Prophets: when as through the grace of God working in them by true and sound doctrine in this apparel and orders, many earnest labourers of the lords, do travail to bring his people to the full knowledge of Christ, hovesoever you have entangled and accumbered the consciences of your hearers.  
So then to the two first places, that be out of the second and fourth Chapter to the Ephesians, no more needeth to be spoken, but that all the careful builders in this Church of Christ, which have other commanded or received these lawful orders, first (as they have before time, so do still take pains to amplify and beautify the spouse of Christ, with the precious jewels of spiritual wisdom: And secondly do utterly forsake vain, ungodly, and unprofitable inventions of man, which two things you seem to require by your note in a true preacher, and can not deny them (if you be not wilful) to be in very many using this apparel.  The answerer. 
You confess it is the duty of ministers always to build and nevar to hinder or pluke down, but hear of our text and expositiones you would not have judged so rashly if you had remembered what our Savioursayth Nolite judicare, 
Mat. 7.  etc. judge not. We do not affirm that they are all destroyers, and pullers down of the Temple, that wear the paparell, but we may well say that all the destrioyers and pullers down, are glad to be covered in this Apparel. And that the Ceremonies and apparel tend not to edification, but destruction, for that no man by them is directed to Christ, and the sincerity of the Gospel, neither yet, provoked to amendment of life, but to Antichrist, and the remenbrance of popery. Calvin saith that all Ceremonies are corrupt and hurtful, except men be directed by them unto Christ. And for these Ceremonies that are used in papacy, they are separated from doctrine, so that they keep men in signs lacking all fignifications, thus far Cal. Inst. li. 4, cap. 10. sect. 15. Secondly whether they refuse all vain ungodly and unprofitable inventions, which receive this apparel, must be tried by the conclusion of the matter. Yet we are not more to be accused for condemning the receivers, than you for condemning us the refusers, agreeing with the most excellent reformed Chirchis, of France, Germany and scotland: and will you, see, how you have setforwardes gods building in the City of London? Did you not in one day unfurnish and quite dispatch of work men all the placis in the City whereas any great bildinge was? and have you not heitherto kept back those workmen ffrom their work? And have you furnished these places with such diligent labourers again? and what can this be else but to stay hinder, and pluck down gods building?  The examiner. 
Upon this universal sentenc: That Christ's Ministers must huilde up and not pull down, you determine that Vicars, Curates and parish Priests ought to admit no orders which may not manifestly appear unto them that they do edify: giving every man in his parish an absolute authority, much more than they had before the prophecy was fulfilled: Kings shallbe thy Nursefathers, 
Esa. 4●.  and Queens thy Nurses.  The Aunsvuerer. 
We suppose that every pastor ought to be so far learned, that he may judge of such matters, or else we think him not worthy to be a minister: and what inconueniens cometh of this affirmation, we do not yet see: forasmuch as S. Paul willeth every man to be certainly persuaded, in his own mind, whether it be lawful or no, though the matter be never so indifferent. For he that doubtith is condemned, because he wantith faith: 
Esa. 49.  and that which is not of faith is sy●ne. wherefore when the scripture biddeth all things to be done to edesie. A good pastor should admit nothing, but that which he is persuaded will edify. 
1. Sam. 14.  And of this judgement is that reverend ●father Peter Martyr in plain Words, who putting a difference between Ecclesticall and political laws saith Spectanda est in in Ecclesiasticis▪ Eutaxia, in politicis autem parendum est, quamuis tu eam euxtaxiam non videas: In ecclesiastical laws good order must be considered, but in political laws thou must obey, although thou see not that good order, But where you name vicar's, curates, and parish priests, whereof we made no mention in our declaration, leving out Archibishopes, bishops, Deans, Archedecons, Prebendaries, Cannons, and Parsons: we marnell what you mean, unless you think none of them so mad as to join with us, in this cause. 
Isa. 49.  Yet shall she poorest ministers, even every vicar, curate, and parish priest, (as you call them) have as great authority, in the ministration of the word, and Sacraments, in his Church, as any of these prelate's: whom you spare to name. We confess that kings and Quees, should be Nurcies of the Church but not Lords of it, not of our consciens, which the words immediately following in isaiah doth plainly declare: bownig down their face to the earth, they shall worship the and lick the dust of thy fet. The authority that princes have over the churches, is a service to defend it, and to seek the profit thereof, raither then a prerogative to burden it with superfluus, and hurtful Ceremonies, at there pleasure.  The Examiner. 
Yet you fearing the inconveniences that must needs follow so an absurd an opinion, remember yourselves in the next lines and say: That if you might but conceive an hope, that the use of these things might help forward the Lords buyiding, you would not refuse them. So one time, all orders not manifestly edifing, must be condemned, another time if you may hope that they will do well, you will admit them. This your changeable opinion well weighed, differeth not much from that strange saying of the Donatists, 
August. Epist. 119.  of whose number one Ticonius said: Quod volumus sanctum est. What we will is holy.  The Aunsunerer. 
We fear no such inconueniens, and therefore your rack our words as pleaseth you. There is no changeable opinion to be gathe red of our Words: unlese you are more like the Donaristes, which for so small a fault, cut of your brethren, from you, if it wear any fault at all. And the sayning of Ticonius may be more justly applied to you, for what popish Ceremonies you reject, they are unhollye and what you will receive, that is good and orderly. you reject the vestment, and rerayne the Cope, you reject the Albe, and retain the Surplese, you reject the stole, and retain the tippet, you reject the shaven crown and retain the square cap. And yet these, and such like, are in one predicament. Why you should keep the one, and refuse the other we knon not, but by this rule, Quod volumus sanctum est.  The Examiner. 
If you had benin S. 
Epla. 119,  Augustine's time, when the Church was burdened with humane presumptions, so that the condition of the jews was more tolerable (as he witnesseth) than the state of Christ's Church in those days: belike you would not have continued preaching and ministering as he and other did, because those burthen●. Were not at the syrst dash clean taken from your shoulders. But he learned and taught other that: Multa toleranda ubi facultas non datur resecandi: Many things must be borne, when orderly meenes do not serve to cut them of. Yea, he tried by experience, than some times profitable altering of such things as were long accustomed, bread trouble in the Church by newness of change, as these his words testify. Ipsa quip mutatio consuetudinis etiam que adiwat utilitate, 
Epla, 18.  novitate perturbat: For the very change of custom, as it may do good for the profit thereof so it may make much trouble for thee w●es thereof. Th● this learned father would have men to expect in alteration, done by public authority, convenient time and season, in matters that might he tolerated without God's heavy displeasure.  The answerer. 
Saint Augustin him felse was not burdened with those humane presumptions, that he writeth of, neither doth he counsel his friend january, to bear with them at all. If we add been in his time we would not only have lamentid with him: the untolerable burden of Ceremonies, but also have laboured to have them utterly abolished, as he him felse giveth counsel which arguiths that we would continue preaching, and ministering, which is the chiefest way to deface them. it is a pleasant jest for you to say, we refuse preaching, whem you forbidden us your felse which would be content to be with out the living, so you would give us liberty that way to discharge our consciens. if we had been in S. August. time, we are verily persuaded that he would not have put us from the ministe rye, finding none other fault with us, but that we refuse upon good Consciens, that which he upon good consideration, thought meet, to be taken away. His iudgmentwas, that such things, as have not authority in scripture, nor are concluded in counsels, nor confirmed by custom of the universal Churches: but are variable and of a doubtful beginning: Vbi facultas tribuitur, sine ulla dubitatione resecanda. Epistola 119. 
1. Sam. 14.  Martyr also saith, that Ceremonies are so long to be suffered, as they make to order, and to some profit of the Church: but when they are no logger profitable, then with out all stick●g and doubt, 
●. Sam. 14.  they are to be taken away.  The Examiner. 
Here before you show what ruin and destruction of gods building these few order's law fully enjoined do make: frankly you grant, all these things refused now of you, to be of their ownn nature indifferent, and that they may be used, or not used as occasion shall serve  
It is hard to say whether this be the mind of all the shrinking & refusing Ministers of London, who are known herein not to be of one judgement: yea it is affirmed of you a little after in your declaration, that they be monuments of idolatry and so to be utterly destroyed: 
Heb. 10.  that they be contrary to Scripture, and so also not be received, though Princes command them.  The answerer. 
We are not so frank in granting, but you are more frank in receiving, of that which no man grantith. When we grant them to be indifferent, we speak of the substans, matter and creature, we grant not, that they are indifferent, in every kind of use. And when we affirm them to be monuments of idolatry: we affirm that, which you cannot deny: therefore are they to be banishedowt from true religion. And as they are monuments of idolattie, and slombling blocks to the week, they are no to be received, though all the Princis in the world command them.  The exammer. 
A man might ask of you what use that is which causeth these things noun not to be indifferent? the use that hath been, or the use that they are now appointed unto? If the indifferency of these orders hang upon the use: then we must look whereunto they are ordained, and not wherein they were before abused  The aunsuurer. 
Aman might answer you, that both the use that hath been, and the use that now is, causeth them now not to be indifferent for that which hath been abused, and is not necessary, nor profitable, to be retained, is clean to be abolis head and changed only in things profitable, and necessary, the abuse is to be clean taken away: and the thing itself to be retainid.  
Neither must we look only to what end they are retained but what end followeth the retaining of them. We deni not but that they are reteynid of a good intent, but we see that an evil end doth follow of the restoring of them. Namely the popish priests which are the greater number of the clergy use them for the same end, they did in popery. And that the ignorant people can conceive no other thing of them, but that the servis of god hath  need of them. Therefore for both the uses these are not now indifferent: giving manifest offence to the weak, open incorragment to the enemy and ignorant. Conserning the former use Musculus saith afler this manner (afler he that showed potestaem liciti) But there needeth diligent discretion in this cause, that a Minister accopt not those things indifferent, which ayther because they are against god's word or else for superstition, and wicked servis: do deserve just abomination. 
Cap. 5. ●radi.  Conserning the latter use Musculus also saith to conclude, I think that altraditions, are to be refused, which are against the word of god, which are idle, vain, and unprofitable, which are unhonest, and uncomely, which have but a show of superstition, which are grews and burdenus, etc., But Martyr grauntith in his epistle, that these as they are now commanded, in that it is not lawful, to do otherwise, are grews, and burthenus: and that therewith Papists go about to mayntay ne, a little spice of their Mass: therefore are they by Musenlus judgement to be refused. As for the other properties in their place, they are or shallbe showed to lie in these things. If any such new use of old superstitius garments, had been necessary, or commendable, the Earring, Baalls vessels and the brazen Serpent, might so have been conserved and converted, which jacob, josias, and Ezechias, destroyed whose godly zeal we think ourselves bound to follow, raither, than your new application.  The Examiner. 
Now are you come to thee hiefe point of ●he first argument, which is as you say, that Christ's Church is not edified by these garments: Which assertion you go about to per swade two ways. First, because the simple christians are grieved, and are ready thereby to fall from Christ.  
These whom you term simple Christians, are those, who (as may well appear) persuade themselves to have deep knowledge in God's word, to have grown to so certain a perfection, that they can and will suddenly judge of all men, and of all doctrine, and they think themselves to be settled and quieted in greater matters than these. They see weyghtyer things in the Church (if they see any thing at all) whereat they may be grieved, as other good men are, and yet must be contented, till God grant fit and orderly means to remove them, with charity to bear, lest the unity of Christ's Church should be rend upon every light offence, and horrible schism for trifles be brought in  The Aunsvuerer. 
The asscrtione is well proved. That doth not edify, which doth destroy, that which grieveth the simple Christians, doth destroy therefore, it doth not edify. This reason you grant, but you will needs persuade them, that it doth not grieve them. Because they are persuaded in greater matters. So might the uncharitable abusers of there liberty among the Romans and Corinthians, have answered Saint Paul, for they that were grieved with meats and drinks, had received the faith of CHRIST: but all men have not knowledge, though, you will bear them in hand that they have: for although they see: and are grieved, to behold greater matters unreformed: yet that is no cause why these things should be with charity borne withal. 
Lib. 3. ca 19 s. 13.  Ler ne that of Calvin, as our liberty saith he, must be in fesus Christ, to charity, so charity, must be subject to the purity of faith. Bucer not only in private letters but also in public comentaris, 
in Math. 18.  agreeth to the same. unde nihil dicunt. qui perpetuo iactant maiora esse quae urgeri oporteat, quam reformationem ceremoniarum, in Antichristi reliquii; patrocinantes, ceremoniae en●m testes religionis sunt, etc. wherefore they say nothing that continually boast, that there are greater matters to be urged then the reformation of ceremonies: herebi defending the relics of Antichrist: for Ceremonies are witnessis of religion, etc. But by the way we pray you remember tw things first that you confess these to be weighty: secondly, that among so many weightier things you reform none which causeth us to be less willing to joinc with you in this.  The Examiner. 
But the simple in deed, 
Heb. 5:  who are yet to be fed with milk, who have not through custom their wits exercised, are sore grieved, and that justly, seeing you not receive indifferent and comely orders: Of which sort, thousands are driven back, by such kind of disobedience as yours is, whiles you wilfully withdraw yourselves from your duties and charge of God's beloved children and the dear flock of Christ: wherein if you have taught your Novices that shese ordinances, & such other, are superfluous, idolatrous, and superstitious, when they are for decency and order sake by lawful authority thus left (upon which teaching their offence may arise:) you ought now on god's behalf otherways to inform them. But if they be taught to ●ake these things as God's word doth prefuribe, than your wearing shall not be the wounding of their consciences, neither by God's grace shall you need to fear the heavy curse of God, whereof you writ.  
I pray God it be not (as at S. Augustine's time) that this troubling of the weak, 
Epi. 1.8.  come not by the contentious obstinacy of some brethren, as is before said.  The answerer. 
11 The simple havenede to be feed with the pure milk of the gospel, not mingled with the poison of Antichrist, lest it breed such a disease in them, as when they are old, they shallbe scarce albe to shake of Christ bliss his his babes, from such milk: which S. Paul ne var dreamid of. If Irenae were alive he would say as he thought of victor, that you make the horrible schism which for trifills, as you term them, do thrust your brethren from you who before lived and laboured in loving consent with you. If thousands be grieved when we do our duties, sincerely, we will answer be fore the judgement seat of Christ of a good conscience grounded upon gods word. Our saviour Christ biddeth us let them alone with their blind guides. For they they pretend most grief are papists, and no Weak gospellars. And concerning offence, which is one of the thechefest causes why we refuse this apparel, they are most offended that are best pleased with it, for they are confirmid inther supersticius opinion, of these things, are boldened by example, to do that, whereof there consciencis doubtith: and is not instructed by god's word. And this is also the sentence of Bucer, in the place before alleged. Infirmorum rationem ita habebunt ut ni hill temere, nihil importune saciant, sed cum summa mansuetu dine, docebunt infirmos, sapere fortius, tamen & exemplis pro uchere illos dabunt operam neque paucorum qui antichristi ceremoniis aequo adictiores sunt & fortasse non veri fratres morabuntur cecitatem ut plurimos interim infirmes alios offendant quibus nunquam ista cogitatio non in animo versatur: si ista tâ mala essent, abolerentur si tam bona opere ea cuncti presertim qui christi volunt haberi amplecterentur:  
They shall have such respect unto the weak that they do nothing rashly, nothing out of season but with great gentillnes they shall teach the weak to wax strong in understanding, and yet by examples shall labour to set them forward, neither shall they regard the blindness of a few, that are to much addict to the Ceremonies of Antichrist which peradventure are no true brethren, in the mean while to ofend many other which, have allwais, this cogitation in their heart, if these things were so evil, they should be abolished: if these things were so good, all men specially, they that be accounted of Christ would embrace them in work. But because your faith rest colour is order, and decency: may it please you also to here the censors of diverse learned fathers, plainly declaring that this your apparel, is neither orderly, nor comely. first Peter Martyr 1. Sam. 14. hath these words handling the common place of the ecclesiastical laws.  
Esse tamen opertere aliqua quae faciant ad ordinem, & decorī● docet Paulus ad Corint hic tamen ordo non est situs, in magna pompa, in vestibus, in cantibus, in campanarum & organorum strepitu, sed quae ad modèstiam & gravitatem faciant, qui removeat lasciviam, confusionem, & barbariem.  
Yet Paulto the Corinthians teachiht, that sontinhgs must be had which serve for order, and comlynes but yet that order is not placid in great pomp, in garments, in singing, in the no is of Bells, & Organs, but such as makit to modesty, and gravity, which removeth wantonness, confusion, and barbarusnes. Calvin in the 4. book, Cap. 10. & 29. division of his Inst. writith thus.  
Similiter ordinem non constituemus, in nugatoriis it●is pompis quae nihil habent prater avandiem splendorem, sed in ea compositione, quaeomnem confusionem, barbariem, contumacian, turbas omnes & disci●iam tollat.  
Likewise we will not place order in these trifling pomps, which have nothing but a vanishing show, but in the composition which taketh away all confusion, barbarusnes, stubborns, all trouble and dissension. Thus much for order now for comeliness. Doctor Rydlie calleth them fowlish and to fond for a vice in a play. His fellow, doctor Tailor, calleth them apish toys. Doctor Poynet late bishop of winchest. in his admonition to England liknith them to a porters weed of bill in sgate. 
Lib, 4: cap: 18 〈…〉 29  Calum in his institutions  
Decorum ergo non u●cabimus in quo nihil praeter inane, oblectamentum inerit, quale exemplum videmus in illo theatrico apparatu, quo utuntur papistae in sacris: ubi nihil quam inutilis elegantiae, larua & luxus sine fructu apparet.  
Therefore we shall not say, that comeliness is wherein shallbe nothing but vain delectacionne such as we see in the playerlye like apparel, which the papists use in their service, where appeareth nothing else, but an unprofitable visar of gains. And excess with out fruit. Peter Martyr upon this text,  
Omnia ordine etc. sed recte intelligenda est ea particula, Decenter, ne hoc decorum situm putemus, in scricis vestimentis aureis & argenteis vasis, gemmatisque poculis, nolarumstrepitu & luminarium fulgore, haec qui iactitant ut decentia, in paralogismum incidunt, quem Aristateles secundum quid ad simpliciter vocat. decentia haec esse fatemur: sed oculis corporis sen sui, carnis mundi & judicio, que not poti': abnegare debemus quam sequi: decorum quoth in his requiritur, constat mortificatione sanctitate, modestia contemptu mundi & potissimum edificatione.  
But this word decently must be rightly understanded, lest we should think that this comeliness is placed in silk garments, godlen, and silver, vessels, cups, set with stones, 'noys of Bells and brightness of candles. These that brag of these things, as decent, fall into A paralogism, which Arist. calleth from that which is after a sort, to that which is simply. we grant, that these things are decent, but to the eyes of the body, to the since of the flesh and judgement of the world, which we ought raither to deny, than to follow. the comeliness that is in these words required, standeth in mortification, hollines, modesty, contempt, of the world, and most cheslie in edification. Peter Martyr also upon the 1. of the judges, fol. 33. speaking of popish apparel saith procedit sacrificulus ornatus prodigiosis vestibus.  
The priest cometh forth deked with monstrous apparel, and in the same place and leaf. Interponuntur etiam quidam imo permulti ritus peregrinisigna ridicula gestus quodammodo flulti & vestes inusitatae Theridamas are added also, Certain yea many strange Ceremonies signs, to be laughed at certain gestures in a manner foolish and disguised garments.  
If therefore fools babbles apish toys, porters weeds, disguised garments, playerlike apparel, monstrous apparel be indifferent, orderly, and comely, or else if in Church matters, we must seek to our bodily eyes, the sensis of the flesh and the judgement of the world, then may you go forward with your conclusion, but if not, our disobeydiens, (as it pleaseth you to term it) shall not be the overthrow, of thousands, but the confirmation, and strengthening of multitudes, in gods truth. As for informing the people otherwise, than we, have taught them, unless, you be albe to show us, that we have informed them with untruths, your request cannot be eselye ybtained, nor counsaell redylie followed. to your prayer we say nothing but Amen sobeit.  The examiner. 
Secondly: You would have us think that the receiving of these orders doth not edisie, because (as you imagine) the obstinate papist shallbe confirmed in his opinion. This thing is easier and oftener said of you, then proved as yet. For truly this may be a means rather to win the adversaries from their errors, when they see us without superstition or any necessity, turn those things to good uses, which they foully abused, and hear us condemn in open preaching, that which they set so much by. And upon this cause it seemeth, the Apostles used long after Christ's ascension the Ceremonies of Moses, 
1. Cor. 9  and that in the Temple, to win to Christ the obstinate jews. 
Note this place of ●ed. eccl. hist. lib. 1: cap. 30. and expendle his reasons:  The histories Ecclesiastical also have divers experiences, how much our ancient fathers increased Christ's Church by such godly policy. Hence it was, that they plucked not down all the Iewyshe synagogues and Heathnyshe Temples, but turned them to the service of God: that they altered their feast days: 
Epi: 154:  that they changed their rites to Godly purposes. And that this might be done, it appeareth by S. Augustine to Publicola, saying: Cum vero ista vel in honorem veri dei convertuntur, ho de illis fit, quod de ipsis hominibus, cum ex sacrilegis et impiis in veram religionem mutantur: when these things be converted unto the honour of the true God, it is of them as it is of the parties themselves, when they were before committing sacrilege and impiety, now they be converted into true religious persons. These fathers thought not themselves in such things under the commandment which God gave his people to practise in the land of Canaan, & therefore durst not with an heroical spirit destroy all that the Heathen had invented before: 
Dedoctr: Christ lib, 2 cap. 40.  But did, Vindicare tanquam ab iniustis possessoribus in usunt suum, clarme to their own right use (as it were) from the injust possessors, such like things as you talk of ●n this declaration.  The answerer. 
This reason is also effectual that which ●onfirmith the destroying Papists, is not profitable for the building, this apparel confirmith the Papists, ergo etc. The minor you say wantythe proof, what better proof, can you have then experiens. Remember what Harding writeth in this matter, in his preface before the answer to the Apology, inquire what the Papists say abroad, ●f these things be good, all popery, is not evil, we trust that other things will follow shortly etc. this argueth therefore the minor to be true, that obstinate Papists are confirmed, in ertos, by retianinge this apparel. But you will have it a mean to win the adversaries, gods word teacheth us no such way. the comparaison of the Ceremonis of Moses and Antichristes', are not alike for the one, were the ordinances of god, and for a time, might be used, to win the weak as Augustine, 
Epi. 19:  confesseth that the jewis Ceremonis when Paul used them were tolerable, but now detestable and again that the old mother synagogue must be buried with honour but no such honour is dew to the whore of Rome: ffurthermore, they were borne with all but for a time, and then utterly abolished, but now the gospel hath been long preached and therefore these things ought no longer to be borne wit hall.  
In Augustine's time, there were, that for the like policy, would have had some of the Pagans Ceremonies retaynid: that it might be a means, wherbye to win then even aaster the same sort, as you would win the Papists. 
Aug. tom. 10. Hom. 6.  But he utterly, misliked the policy, answering: quaeritis, etc. do you ask me hove the pagans may be won? how they may be called to salvation: forsake their solemnites let go their toys, and then if they agree not to our truhe. let them be ashamed, of their fewnes. If we could agree: with Augustine and forsake the popish toys, and trinketes, with in short space no doubt the Papists which now serve, would shrink in the wetting and wax so few, that they would be ashamed of their little number. The place of Beda that you refer us unto, and will us so diligently to way, is an epistle of Pope Gregory, to Nellitus. where we learn this policy (how godly, we leave to other to judge) Not to pull down the Temples of Idols, 
Id●. 9 ● 〈◊〉 dust. 4. E●●. 71.  but to sanctify them with holly water, Altars and relics of Saints for he saith, Aqua benedicta fiat, in eiusdem phanis aspergatur: altaria construantur: reliquia penantur.  
Let holy water be made and sprinkled in the the same temples, let Altars be builded, and relics be there placed. O godly policy: And teaching solemnities, where they were wont to kill many oxen, in the honour of Devils. It must be changed to some other solemnity, therefore in the feast of Dedication, or birth day of the martyrs, whose relictes are there laid let them make bowers. of green bows, about the same Chirchis, and so keep a solemnity 〈◊〉 holy banquets As for his reasons that you ●ill us to expend, they are like to the cause ●ich he had in hand, As for Churchis, we reta●● not, to allure Papists, to our religion, but because they are profitable for gods congrega●●ion, to gather together in. And touching other ●lemnities Gregory himself doth but tolerate them, because he thought, it unpossible ●o take away all at on's. The last reason of changing sacrifices of the Egyptians, leanith upon 〈◊〉 false ground, for sacrifices were first by go●es commandment, before all Idolatry, and ●herfore not taken from the Aegiptianes', but ●he old service reduced, and the new law of ●hem instituted ●ffinalie your policy standeth ●n great need of a god Patron, when you bring in Gregory who first corrupted religion ●n England, thorough tyranny of whose legate Augustine the monk 14. hundred religious ●nd learned Christianes', were cruelly murdered, and slain, for withstanding his devilish policy, But if he will not serve, Augustine ●hall help. we auswer that Augustine speaketh of those things, which are expressly commanded by god to be reserved, and such things as serve to necessary uses as wood for the fire, and vessels, for the sacrifice, And if commandment of god or necessary use, can be proved to be in or of, any of these things now in controversy, than you may aplie it. But how far he is from granting of any use of wncessarie things, once abused, it may appear, in the last sentence of the same epistle, wherein he will not grant for the necessary preservation of man's  fe leave, no body standing buy no body seeing, that a man may eat a piece of meat, that he knoweth hath been offered to Turrian Idol. As for the other place of Augustine de doctrina Christiana, serveth not to this purpose. Augustine telleth us what sciences we may use, and if anieh ethen writers have written any thing well, that we should take it from them, as from unjust possessors to our own use. This is to far fet to be applied to Ceremonies. You to maintain the patches of popery recite only pecis of places. For it followeth in the same place, simulata & superstitiosa figmenta, the feigned and superstitious inventions of the heathen are not to be imitated of Christians. finally concerning the policy of our forefathers, so far as it was agreeable to the scriptures, we embrace it, If they retained any thing that was necessary, or profitable, so to be judged by gods word, we commend them If they presumed upon human reason, with out gods word, we neither defend them, nor allow them, To the which end Theodore Besza speaketh against Baldwin saying: I will only speak of that, which is out of controverfsie, that the most part of the bishops of those days wear more careful than they ought to be about inventing of Ceremonies weather they thought the Pagans might more easily by thes means, be gained to Christ, or whether they had other causes. But how unhappy this Counsel was, this one thing doth declare, that seeing the nature of man is such, that it delitith nothing more than in external worshipping, suddenly it came to pass, that even while many perceived it not, that those Ceremonies which they desired to garnis Christian religion, with grew in to Superstition oppressed the doctrine itself. And that this is so whosoever would diligently read the writings of the old ffathers and the histories of those times, and consider the beginning of those controversies, where with at this day, all Christendom is troubled, shald pleinelie confess. Thus far Beza, to aunswar your Beda as for these that are now in controversy, they have only a pretence, of profit for order and decency: being in deed confusion and uncomlynes, for what order is that, which confundith light and darkness: and maketh no difference between a Protestant and a Papist.  The examiner. 
Neither did almighty God will his people to overthrow the Canaanites images and altars, 
Deut. 7.  lest those gentiles should be made more obstinate in their false religion (as you allege the cause:) but rather (as the text declareth) lest Gods servants should there by fall unto their idolatry. For they were charged not to bring that heathynyshe people to God's true service: but to rote them clean out of the land which they had so wickedly polluted. wherefore, you do wry this place from his natural sense.  The answerer. 
You would fain prove that we wry the text from his sense, as you do yourself to often. Yea and in this place misreport us out cause is uttered in these words: lest they in using any of these things, should give occasion to the heathen, to think that the god of heaven and Earth, had any pleasure in these things: or need of the use of them in his true servis. and this is our only reason which well followith of yours: God willed say you, that all the Canaanites Ceremonies should be destroyed: lest his people by using such Ceremonies, should be snared ergo, as we say, god by so doing showed he had no need of such Ceremonies. Neither any pleasure in them. Thus whilist you have sought a knot in a rush your cavil is not worth a rush, Notwith standing though we grant your collection to be true: yet of one thing there might be diverse ends, one was lest god's people hold fall into idolatry. And we might hold also, that this was an other end, lest the Canaanites should be more obstinate. Which we gather of that, that god forbade them to make covenant with them, but to destroy their Imagis, etc. they were not for bidden to bring them to god's service for Rahab, was received with all her house: but the obstinate were commanded to be rooted out: which thing the Israelites did not perform: and therefore it may be justly gathered, that God in providence, seeing they would not do it: gave commandment to destroy they idols, with all their furniture, lest they which remained should think their religion was in part allowed, which was not utterly overthrown.  The examiner. 
Upon this text you add a note in the margin: That all monuments of Idolatry must be destroyed, signifying what your auditors and readers should judge of these orders; which yet you yourselves sometimes acknowledge to be indifferent, and may be used when occasion shall serve. If these things required at your hands, be precisely under that commandment of God to his people entering the land of Canaan: then is all this controversy is at an end. Prove that, and all is done.  
It would help you very much in this matter, to consider that there is great difference betwixt those things that were merely invented of the Heathen, to the worship of Idols, and to maintain idolatry: and those that have been abused of papists, specially these few things, being first institute for no such intent.  The aunsuurrrer. 
The mayor you grant, that all monuments of Idolatry must be destroyed upon the proof of your minor, you dare adventure your cause. A monument, is a remnant of a thing that is left or set up for a remembrans: these be such remnants and call popery into remembrance, which is Idolatry, and not only remenbrance, but some estimation: therefore they are monuments of idolatry. But you will have them proved precisely under the Commandment that shalbie done two ways: first, because not only the image itself, but all that belong unto it, even the gold and silver of them is accursed. Deut. 7. also we must abolish the very names of them Deut. 12. David also agreeth that he won't only abstain from sacrificing with Idolaters, but also denieth to take their names in his lips. Psal. 16. The prophet Esay speaking of them which are truly converted from Idolatry: commandeth them saynig: you shall pollute the covering of the image of silver and cast them away as a menstruus cloth, and thou shalt say unto it avant, or get the kence. Esay 30. according to this meaning did jehu (whose zeal in this fact the holy ghost praisith) Not only destroy the images of Baal and his priests, but also their vestments, which he commanded to be brought out of the vestry for them. And if jeroboames calves, Balls Imagis, altars & vestments. be under this commandment, then by Peter Martyrs judgement these things are precisely, under the same commandment: who comparith them together as all of one sort. in these words, Cavere ita debent Lutherani, ne dum exciderint multos papisticos errores mitentur jehum, retinendo adhuc permulta papis●ica, defendunt enim adhuc presentiam corporis Christi, realem corporalem & substantialem, ut loquntur, in pane coenae Domini tuentur imagines, tuentur vestes: & alia permulta huius generis. Sicut Iehu cum veri Dei cultu idololatriam vitulorum observat, non est in religione ad hunc modum agendum tota quip repur ganda est & ad uiuum emendanda.  
Also the Lutherans must take heed, lest after they have cut of many popish errors, they follow jehu, by retaninge still many popish things, for they defend still the real, corporal and substantial presence (as they call it) of the body of Christ, in the bread of the lords supper, they maintain Images, they maintain garments, and many other things of this sort, As jehu with the worship of the true god observed the idolatry of the Calves, we must not do some religion, for it must be altogether purged, and wholly reform to the quick. And speaking of Elias which repaired the lords altar, he saithei: fait etiam hoc quod indignumputet ut jehovae sacrificium offeretur super altare Baalis: cum tamen h● die nonnulli sunt qui in administranda vera Coena Domini, uti velint papisticis vestibus & instrumentis.  
This also he doth because he thinketh it an unworthy thing that he Sacrifice of the Lord should be offered upon Balls Altar. Whereas there be some now a days which in ministering the true supper of the Lord, will use the popish garments & instruments: and these sentemcies are in the last works that ever Peter martyr wrote. If you list to cavil of the creatures of god: we have made aunswrere before, that all things of gods creation are good: but here all godly men may see, how hateful all idolaters usage are, when for their sakes, the creatures of god are accursed. If you say that commandment perteynith only to that time, of their furst entry: the saying of David and Esay, which the example of jehu will confute you. But before we take further pains in this matter. We think best to demand of you two questions. on whether you willstand to your promise. Prove this and all is done. The other whether you allue the authority of P. Martyr and S. Aug. for proof. of your honesty we have good hope: and therefore lose of your fidelity. Of your judgement we presume, because you allege both the authors as proofs against us. Now therefore hear Peter Martyr and S. Augustin both at oncs affirming these and such like things to be precisely under that commandment, upon the 2. Chapter of the judgis fol. 40.  
Dubinum adhuc est an idem a Christianis Deus exigat quod ab Haebreis fieri voluit: ut videlicet idola & superstitiones cum infidelium, tum haereticorum ui auferant atque comminuant: Si de Principibus ac magistratibus, hoc rogetur exploratum est illos debere suas ditiones ab iis malis repurgare, atque ad id gladium & potestatem â Deo acceperunt. Qui vero privati sunt à ui abstinere debent cum eis gladius & potestas coercendi non fuerit commissa: Hac de re Augustinus to: Tomo sermone 6: ad hunc modum respondit Ita saciendum esse à Christianis quem admodum Hebraeis deus iusserat: Deut: sep: Vbi diserte praecepit haec tum a judeis fieri debere cum terra fuisset in eorum potestate: Itaque oportet & Christianos' idem agere sed in is agris villis & domibus quae possident etc.  
Yet it is doubtful whether god requireth the same things of the Christians, which he willed to be done of the Hebrews, namely, that with force they should remove, and break the Idols, and superstitions both of infidels, and heretics. If this be demanded concerning Princis and Magistrates, it is clear, that they ought to purge their dominions, from such evils, and therefore they have received the sword and power of god but they that are private men ought to refrain from force, seeing the sword and power of constrayning is not committed to them, Conserning this matter S. Augustin in the 10. Tom and 6. sermon answereth after this sort, that Christians must do even so as god commanded the Hebrews Deuter. 7. were he preciselis commanded that these things should then be of the jews, when the land was once in there power. Therefore Christians also must do even the same. but in those fields towns and houses which they possess, etc. Now stand to your promise, this is proved, all's is donne. Secondly if that which you say to the contrary, do nothing disprowe, but that they are under the commandment, then may we say that they are precisely under the commandment. For your difference maketh them to differ nothing from these. For sacrifice and divers others customs, were not merely invented of the he then, to the worship of Idols but taken out of the true worshipping of God, and abused to idolatry, yet were the sacrifices and customs forbidden, whereas these things if they had not been invented of the Papists: yet was their institution superfluus and superstitious: not gronded upon the word of god. Herto agreeth Peter Martyr jud 1. fol. 32. Non est spectanda origo ceremoniarum sed an sentient cum verbo Dei. Not the institution of Ceremonies is to be considered, but the use whether they agree with the word of god as the brazen serpent had a good institution, but forth abuse was destroyed. Moreover if altars superalters, Pixes, Shrins, Censers, rolls of Wax, Tabernaclls, etc. be nonuments of idolatry, as the Queens Ma Injunctions say they be and therefore precisely under this commandment: why are not Copes Surplessis starchbred Cross. caps, tippets, etc. precisely under the same commandment. If the former be not under the commandment by what commandment are they abolished? If they be under it, by what authority are thes retaynid? But the fewnes ●ow think doth excuse them. The lest of them we● to many, if Bucer and Musculus might be hard, for Bucer saith, qui sincere christiani sint: nihil penitus ferre possint antichisti, Those that are sincerely Christians can abide notihng at all that which is antichrist's. And Musculus in his common placis of traditions 6. chapter. Voco autem papisticas traditiones, quae ut natura sua, nel abusu impietati superstitioni, ac cacitati, papisticae serviunt, quas omnes, summopere aversandas esse censeo. nec est ut fingat sibi ipsi, quisquam commodas in speciem interprctaciones, ob quas illas absque conscientiae suae laesione, servare se posse putet. I call popish traditions those, which aither by their own nature orelse by abuse, do serve ungodliness; superstition: and popish blindness all, which I think we ought most earnestly to abhor. Neither can any man feign unto him seiffe, any gentle interpretation: in outward show, which he can think, he may keep them with out hurt of his conscience. Thus one of these fathers, would have none of these abidden: the other would have all, to be abhorred. And you think that the small number can excuse them: as who say they were so few as you, would have them seem to be. Cope, Surplese, starch btead, gospelers, pistlers, kneeling at Communion: crossing at Baptism Baptism of women, Cap, tippet, and gown. Item by authority of parliament, Albes, altars, vestments etc. These few things are more than may be well borne with.  The examiner. 
From this argument of not edifying (wherein you would have us rather yield to your saying then be persuaded by your reasons) you fall to speak against policy without the compass of God's word, under the which you would comprise these orders not impius & wicked. And for want of matter, thorough your spitite of irony, you must (as you do to the Prince, the Counsel, the Bishops, the learned men & wise) give also to the advertisements their gird and nip: which (very prudently) thinketh it well, if Ministers receiving these orders, teach and protest, for what end and purpose they take and use the same, whereby others may learn, what difference there is now when these things are set forth for decency and order, and the time when such like were enforced as the service of God.  
What fault you find with this rule, you declare not. Peradventure you think those garments yet stained with Idolatry, and therefore not to be received by any protestation: wherein you are contrary to yourselves, to all learned men, and to the scriptures: Or else you think not this declaration suffient in these things indifferent, that they be not urged of necessity, that they be only appointed for decency and order: whereunto you may add more circumstances (if you will) but they are contained under those two: which if the Minister both hold himself, and diligently declare to other, he may with discharge of conscience obey his Prince, knowing that comeliness and order, edify the Church of Christ.  
Well, the advertisements must be defaced with the infamous title of the invention of man and such like. And upon what reason shall this be done? Forsooth it is like the wisdom of them, that would have images (you say) in Churches, to exercise their strength in refraining from the worship of them, which thing is against the wisdom of God. Deut. 7.  
You condemn us of the spirit of Irony: But you through your spirit of malice and uncharitableness, interpret all things as you think best: you say we declare not, what fault we find, with the rulle of advertissements: and yet the 14. line after, you confess, that we call it the invention, of man: like to their wisdom that will have images to exercise our strength. The prudence that you teach the Ministers in making protestation, whereby others may learn the difference you speak of. deceived wise Origen, Venite, saith, he, accipite, non frondes simulachrorum, sed frondes domini So, our paractysers of policy say: come were this, not for any religion, but for ancient order, and decency. If you object, the place and service are not alike: we answer that the Collars, and pretencis are like.  The examiner. 
You should have done the duties of discrete preachers, if you had uttered this your unlikely likelihood, to them that stand in so fond defence of images, whereof, what the doctrine of this Realm is, it is publicly declared. And as for these orders, all obedient men well understand, that they are not given to try any man's perfection: 
●. Cor. 14 ●. Petr. 2. Mat. 16. ● Acts 15.  Neither do they pass the wisdom of God, which in the Scriptures willeth all things to be done decently and orderly, which granteth the godly magistrate authority of making ecclesiastical lawcs, which hath given also power to the Church, which promiseth his spirit to Synods, yea for ordaining rites and manners.  The answerer. 
If your count this a fond defence of imagis, why do you not show how the comparison is unlike, you say they are not given to try men's perfections, if there be no fear of offence, what needeth protestation: if there be fear of offence, why are they commanded, you say they pass not the compass of god's wisdom, because the Scripture willeth all things be done decently & orderly. But this is not proved, if these things are decently & orderly not hot soever is said to be decent, is comely, nor whatsoever, is commanded, as good order is good order. In deed when confess the magistrate ought to set forth Ecclesiastical laws, but unelie out of god's word, for neither the magistrate nor the church, hath any power but to edify. Where you promise the spirit of god to Sindoes for ordeyniuge rites and manners we trust you mean not so but that Synods may ere in ordaining rites and manners. if they trust to their own wisdone and not to the word of god.  The Examiner. 
But to beat down this policy of man's brain, you say (very little, nay nothing at all to the purpose) that in things neither commanded, nor forbidden, we must not follow our own fantasies, lest we hear: 
Mat. 15.  In vain do they worship me, teaching doctrines the precepts of men. 
Hom. 52: in Mat.   
These precepts of men, wherewith the Prophet and the Apostle say, God is not worshipped, were such (as Chrysostom writeth which the seniors had made new other ways than Moses commanded, and preferved them in God's service before the law of the Lord, and added them to God's word (as judging it otherways unpersect) for the fa●uation of God's people. On this manner no man at this time urgeth these orders.  The Aunsuurerer. 
How can you avoid the saying of our saviour Christ, (whom it pleaseth you to call the apostle) and of the prophet Esay, In vain do they worshp me, teaching for doctrine the precepts of men: because the seniors had preferred them in god's service, before god's law? it may be doubted whether they were so impudent to say so. But this is out of doubt that they were, as your are more zelus in observing them, then in keeping gods law & more severe in punishing the transgression of them, than the breaking of god's law. Remember that before you granted that the Ceremonies now reteymid have sometimes been observed as the service of god and therefore in such realms where popery doth still flourish as much as ever it did in england, thes be yet enforced as god his feruis, In vain therefore do you urge thes doctrines of the precepts of men used & urged of others as god's service, even such as Chrysost. mentionith. what pharisaical opinion the papists have had, and have yet of this attire, appeareth in the constitutions given to england, the pontifical Hugo Cardinalis, Albert Magnus, Durand, Synod Seronensis, etc. Which opinions yet are not bloated, out of the hearts of papists.  The examiner. 

Contra Crescen. lib. 3. cap. 51. Ser 24. dewer. A post. Epi. 48.  That wholesome laws of godly magistrates, which serving God (as S. Augustine affirmeth) they make not only for humane society, but also for God's religion, which further more he truly termeth: Cleansing instruments of the Lords barren flower, profitable terrors, commodious admonitions, healthsom bounds medicine right physical: That these (I say) are not to be thought the precepts of man, it needeth not to call together here all the ancient fellowship of fathers. Doctror Bucer upon this place may teach you the same, who most godly pronounceth thus: Quiequid homo statuerit, quod quomodoeunque ad usum proximorum faciat. etc. whatsoever man shall decree, which by any means may make to the use of his neighbours, for that the same is derived from the rule of charity, as be laws civil, domestical statutes, ceremonies and rites which Christian: men use, thereby to reach or hear Gods, word more commodiously, or to pray, and about the lords Supper and Baptism, yea, & what soever shallbe a furtherance to pass our life here more profitably and decently: That thing ought not to be esteemed as a tradition or precept of man, though by men it be commanded, but as the tradition or precept of god. Thus far Doctor Bucer. 
Instit lib. 4 cap. 10 par 30.  with whom Master Caluine very well agreeth, saying: ¶ That which is part of decency commended unto us by the Apostle, though it be prescribed by man is God's tradition, and not man's, as knecling at solemn prayers and such like.  
So than if you would have rested upon the censures of these godly learned men, you should not have needed thus unwisely to have skoffed at this wisdom of man, containing herself within the limits of the wisdom of God, as is before proved, and might be justified by infinite plays of German writers, and by their letters of late sent into the Realm to divers godly, butfor prolixie.  The aunsuurerer. 
That good laws ordained by men according to god's word, either to set forth the glory of god or the profit of our neighbour were man's traditions, no man affirmeth, but that these laws of apparel serve to the woeship of god & profit of men, as yet resteth to be proved. for Caluine whose authority you allege, in the division next before, utterly denieth, this popish apparel to be decent & therefore it sir tuiths neither for the glory of god nor profit of our neighor. And in the same place which you alleg he protestithe in these words, I allow only those ordinauncis of men which be both grounded upon the authority of god and taken out of Scripture yea and are alogether gods own, And Muasculus in his common placis.  
Quod noxiae & pernitiosae sunt traditiones quae ex diabolico instituaetur ex humana praesuptione natae Ecclesiis obtruduntur, 
De tra. thap. 7.  non est ut admoneamus. Nemo enim Christianus talibus patrocinari vult.  
Hove hurtful & pernicious those traditions are which springing ayther of diwelish instinct or humane presumption are thrust upon the churches, we need not to put you in mind for no Christian man will defend any such.  The Examiner 
The third main reason you use, is: That none of Christ's litleones must be offended: which thing according to your usage, you augment with sundry texts of Scripture, as if all the men of understanding in this Realm we●●e yet asleep, and neither saw nor hard the voy ●●ce of their master CHRIST and his ●holy Apostle: But you pass over with silence, that which you should have sustauncially waded through. Vz: That these orders now taken, do justly offend the weak lambs of Christ's fold. Wherefore to answer to the general proposition, it is not expedient, seeing at is holden as most true of all men.  
But concerning the offending of the weak, briefly: In idifferent things, if law, for common tranquillity have prescribed no order what ought to be done, a Christian man ought to have a great regard of his neighbours conscience, according to S. Paul's doctrine. 
Rom. 14:  But if law foreseeing harms and providing quietness, have taken lawful order therein, offence is taken, and not given, when the subject doth his duty in obedience, so severely enjoined him by Gods wotde.  The Aunsuurerer: 
Y●t seemeth to you a small matter to offend the little ones and therefore your jest of it at your pleasure we believe it were better a milston were hanged about our necks and we throne into the sea than we should offend one of thesse's little ones. Your answer is if that laws in things indifferent, abridge. S. Paul's doctrine. First remember we never grant these things in respect of all circumstances, to be indifferent. secondly consider how ●ham fully you do err, as though S. Paul's doctrine wear subject to politic laws. The holy ghost commandeth to abstain from meat lawful, for feat of offence, the pollitycke law commandeth to eat the same for obediens sake, A godly man in this case will little doubt to say it is better to obey god than man, but you determine that laws pretending common tranquillity may prescribe an order contrary to the ordar of charity commanded of the holy ghost, by his instrument S. Paul: binding all ages places, and persons. where doth S. Paul, or any part of holy writ teach such doctrine?  The examiner. 
notwithstanding (you say) that a wise shipper in sailing, will not come nigh rocks and flats if he may, but take sea room enough. In deed the wise shipmen of our Church have spied the rocks of false doctrine, fuperstition and error, whereupon many have been cast away, and to avoid them have taken row me enough in the scriptures of God. For outward apparel of themselves, are not such rocks and flats (as you do phanrafie) ineyther ever hard you any of Christ's servants to be in danger of perishing justly by them, as they be now appointed. Yea, you may behold many a godly passenger under these order's sailing with a strait course toward that heavenly Haven, whereunto he trusteh safeli to arrive. All these men in this ship of Christ, taking example by the politic governor S. Paul o●e out aloud and say: Non omnia papistica aedificant: All popery doth doth not edify, and are marvelous circumspect and careful, lest any of Christ's dear flock should be offended.  The Aunsvuerer. 
You say the outward apparel of them selves are not such rocks and flats, that any of Christ servants should be in danger of perishig justly by them. yet S. Paul thinkith meats to be such rocks and flats, that many weak brehern be in danger to perish by them, Ro. 14.1, Cor. 8. but you think you escape the flat tes & rocks, if you cry out of the Ship, non om nia papistica aedificant, all popery doth not edify. And we cry as loud, Omnia papistion destruunt, all popery doth destroy, now whether have more care of offending, against rocks & flats, let it be tried, by the chiese governor and shipimaister Christ, by the true compass of his word.  The examiner. 
As for the place alleged by you, where S. paul forbiddeth Communion with the gentiles in their idolatrical worshipping: if you had applied it, you should have perceived no sequel thereof. For (thanks be to God) we dwell not among the babylonians and Chaldies' we have in our Church no public worshipping of idols, 
2. Cor. 6  no Heathems he or idolattical lacrifice as were in some place of the city of Corinth, whose society & contagion we ought to avoid. And if there be in a Church where Christ's Gosp, is pureli preached and his sacram. rightly ministered, some evil among the good, as in one net divers sorts of fis●hes, in one field Wheat and tars, in one barn corn and chaff: yet the good are not said to communicate or be defiled of the bad, as long as they consent not to their wickedness, but depart from among them, not by corporal separation. but by dissimilitude of life and diversity of manners, though they both ice the same temple, the same table, 
Con●don: post collaet cap: 5: etc.  the same sacraments, as S. Augustine setteth out at large. It is one thing to flee from communicating with open professed idolatry, their profane rites and devilis orders, though in heart we worship God: and another, rightly to use rites and fasions abused, all the abuses being clearly condemned. Of the one we have an express commandment in Scripture: the other our ancient fathers have practised before you, and Gods holy word hath not forbidden it.  The Aunsurerer. 
Your cannot deni unlese you willbe impudent, that we dwell among many hundred of papists, though by public authority popery be not maynteynid. Therefore though we have many things of necessity common with them, as the creatures of the world one table, one temple. Your rites & ceremonies, which are not of necessity, we ought not to have common with them. we must be saith, Tertulian compossessores mundi, non erroris, we must be comparters in the world, not in error. for if we have then is there some society between Christ & Belial, which S. Paul utterly denieth that it ought to be. which ancient fathers not only have practised, but taught before us. For Belial is Belial whether he be openly or privately professed, & so Ceremonies are profane and unhollie, though they have never so fair & holy a vizard. 
Bucer in Mattheum  for Bucer speaking of Ceremonies retaynid in a reformed Church saith: Certe ut nulla est prorsus Christi, & Belial conventio, ita sincere Christiani nihil penitus ferre poterunt Antichristi. certainly as the are is utterly no agreement of Christ & Belial, so sincere Christians can abide nothing at all of Antichrist.  The examiner: 
The fourth foundation or ground that you lay, is That you must needs cast away and forsake all those things as have been brought into the Church beside or contrary to the Scripture. This plat you enlarge with a dozen several sentences, all which pains you might well have saved, if you had not minded to have been biting and snapping (by the way) at your superiors.  
This truth all faithful Christians confirm with you: That concerning faith and doctrine, concerning remission of sins, and eternal salvation, nothing ought to be taught or received, which is contrary or not grounded in the Canonical Scriptures. 
2. Tim. 3,  For holy writ given by the inspiration of God, is not only a light to our feet, as David saith: 
Psal. 119.  but also so profitable, that thereby the man of God may be absolute, being made perfect unto all good works, as Saint Paul testifieth.  
And though hit be most true, touching the substance of Christian religion: yet the manner and order of setting of it forth, is not particulary expressed, 
1. Cor. 14  but generally left to the disposition of Christ's Church from time to time, accordinng to those words of Saint Paul: ¶ Let all things be done comely and orderly. wherein whatsoever shallbe lawfully done to those purposes, is not to be judged beside the Scriptures.  The answerer. 
It wear folly to strive  you in vain words and malicious construing, you will needs have the victory. The scripture you will have perfect, only touching substans of Christian religion. The manner & order of setting it forth, is not particularie expressed. But left generally to the disposition of the church, we grant. but so that this disposition is barred in,  many conditions, that nothing superfluus, or superstitious be brought in, nothing offensive be decreed, all things be order lie, and directly apoyncted, and that for edifing: which conditions seeing they want in your pretenced orders, we must needs say are they beside the scripture.  The examiner. 
As fro example. Fasting is commanded in God's word: But what days we should fast, 
Aug. Epist: 86  or what da●es we should not, being not there determined, if the Christian Church decree, it is not besides the Scripture. The ministering of Baptism, & the lords supper is commanded in God's word: But what days, what times, what places, in what company, with what prayers before and after. if the Christian Church decree, it is not besides the Scriptures And according to this Saint Augustine, writeth, touching the receving of the Sacrament of the body & blood of Christ fasting in the morning: 
Epist: 118.  salvator ideo non praecepit quo dein ceps ordine sumeretur, ut Apostolis per quos Ecclesias dispositurus erat, seruaret hunc locum: Our Saviour therefore hath not commanded in what order (the Sacrament) should be afterward received, because he might reserve this place to his Apostles, by whom he would order the Churches. Thus also the preaching of the Go spell is commanded in God's word but how to do this office in Pulpit or otherways, in morninglor after noon, and so forth if the Christian Church decree, it is not besides the scripture. The like may be said concerning laws politic of Princes, affairs and traffic betwixt man & man, whose grounds and rules are in God's word: and yet the particular circumstances in practising them being divers in sundry Countries, according to the judgement of magistrates, are not besides scriptures when all those diversities have God's word for their general rule and end.  The aunsuerer. 
So superstition be away, & other conditions observed, a law may be made off fasting, provided all ways that by no humane constitution whichiss besidethe word off god, mens consciencis be entangled, which werecontrarie to the word of god. Remember what August. writith of the fast of the Manichees, which you may see in the beginning of this book, whereby we gather this general rule always in this controversy to bemarkid: that no Ceremony is to be borrowed of the adversary. 
Homel. pri: ieun. jud  And also consider the sayning of Chrysostom, conserninge the fast of the jews. Tell not me (saith he) they fast, but show me that they fast according to the will of god, which if they do not, then is their fast, more wicked, than any drunkenness- Likewise for ministering the Sacraments, order may be taken by the curch, so it be most to edification, according to the time place and compagnie. Touching the tradition of the Apostles that it is necessary to receive the Communion ffasting, if you dare defend it by saint Augustins authority you may. we suppose you will not defend all the doctrine that was commonly received in his time, & by him thought much less, all rites & ceremonies. To be short the scripture hath lefl nothing so free or in different to man's laws, but it must agree with those general conditions before rehearsed, & such like.  The Examiner. 
And blessed be God, our times are here such, 
Deut. 24:  that no man in our Churches presumeth to add to God's word, as acknowledging the perfectness thereof to our salvation: And that our governors in the fear of God, 
Rom. 15:  eschew saul's disobedience: and by righteous clemency flee the tyranny of Reboam: and through the direction of God's spirit, walk zealously in the paths of Godly Ezechias, in all those things which they find written in the book of gods law, to appertain to his true service and worship, not so much weighing the displeasures of worldly potentates, as the curses that the most mighty God poureth upon all such as truly and sincerely regard not his religion and glory.  The answerer. 
We give thanks to god for our good governors, desiring him to increase in them, those god qualities which you commend, the perfect obediens of David, to hate the very name of Idols, the righteous clemency of Solomon, to maintain the godly, and punish the wicked, the godly zeal of Ezechias, to break the brazen serpent and do all thing according to the precise rulees of gods word.  The examiner. 
And blessed be the name of the Lord for ever that hath stirred up such Bishops and preachers among us, which neither have, nor do flatter Princes, to set up their pleasures above the will and commandment of God, though some surmise the contrary: As Audianis, 
Epi. lib. 3: Tom prim.  certain sectaries laid to the Father's charge of Nicaene coum sell, that they took an order in the troublesome dissension for keeping Easter day, to please and flatter Constantine the Emperor, whereas they did it upon just consideration, and to avoid schism.  The answerer. 
God be praised for allgood Bishops and preachers which seek not to please men, but to show themselves the servants of Christ which for the more detestation of Antichrist, and clearer attestation of Christian liberty, and for avoiding of strife and dissension wish and labour to abolish all remembrancis of Idolatri. As for the sectaries called Audianis, they misliked the fathers of Nicean counsel, for that they would not keep Estar at such time as the jewis kept their passouer, and therefore they are more like unto them than we, that carenot how like they seem in ouward rites unto the papists.  The examiner. 
Surely the examples which you bring in, of wicked Kings and false Prophets, might have well at this time, in this cause been pretermitted, as which concern matters expressly forbidden or commanded by God, but that you would intimate to some not well stayed, that the Prince in these things suffereth them contrary to God's word and her lawful authority: which (thanks be to our heavenly father for his abonndaunt blisinges most richly powered upon her) is altogether otherways, or that all preachers and subjects obeying so orderly demands, are but false Prophets and flatterers. This is very sore judgement, to condemn all your brethren for man-pleasers, that obey their supreme governor under god in matters indifferent: of whom (as you know) a great number, when flattery was much more gainful, refused to do it, with no small danger  The answerer, 
If nothing be expreselie forbidden by god's word, but that which is expreselie named in god's word, the Mass, the Pope, Purgatoire, with a thousand monsters be not expressly forbidden: and therefore may be named things indifferent: but if all that, be contrary to god's word, which is contrary to any general rule of holy Srripture, we have showed before that these things are not indifferent: because they are the glorius badges of the enemy, with whom we may not in any such thing communicate: they offend the weak, grieve the godly, confirm the obstinate, edify not, maintain superstition, make contention are uncomely etc. To answer your uncharitable surmise of our indgment, were needles, because it bewrayith itself. yet to uncover your Sophistry, because of the simpell it shall not be amiss. All though we affirm, that these things suffered, or set forth by the Prince are be sides gods word, but being persuaded by you and such as you are, that they may stand with god's word. your Sophistry is ab ignoratione elenchi, or, a non causa procausa.  The examiner. 

Epi. gene  And if you mark your note well: Flattery hath not been always the sure mark of false teachers. For your shall read S. Jude foretell of some that should despise them that were in authority: 
Aug. Epi. 48.  You shall read of the Donatists, Rogations, Circumcellions, and Papists, that are rather disobedient to just and good laws of Princes, for that (as they say) they see not in the writings of the Evangelists and Apostles any such example.  The answerer. 
None despise them that be in authority, more than flatterers which speak fair to their faces, and condemn them in their hearts The Donatists, 
Epi. gene. Aug. Epla 48.  Rogatians, Circumcellians, and Papists, have all ways been flatterers, where they have hope to be entertained. To such disobedient parasites you do unjustly and ungently compare your brethren.  The examiner. 
Now for the manner and condition of true Prophets, 
Eze. 13.  which (you assure us) is, to avouch always: Haec dicit dominus, Thus sayeth the Lord: It is marvel you remembered not, in what things that was then necessary, and wherein it is requiered now. Trueli you are not so unskilful, but that you know sundry several things to be left to their judgement, who may for the more handsome feeding of Christessheepe, 
1. Cor 11.  and not for their own purse, belly, or kitchen, say with S. Paul: ¶ Other things when I come, I will set in an order. All rites and fashions which every nation believing may stablish and use, are not distinctly rehearsed in Scripture, that the minister may say of every one of them: Thus sayeth the Lord. It is sufficient in such things, if they truly serve to EUTAXIA, that is, seemly order, to retain the which, the Church hath power to abrogate old, and make new laws. wherein (sayeth Doctor Peter Martyr) these conditions must be observed: ¶ First that they be not contrari to God's word: Then, that justification and remission of sins be not sought for in them: Thirdly, that the multitude overwhelm not the Church: Fourthly that they be not decreed as necessari and not to be changed: Last of all, that they be not so urged, as if he sinned dampnablie that sometime omitteth them without offence or contempt. Such laws then albeit they be not in plain terms and words mentioned in the scripture, yet having these properties, they are not to be rejected, as if they were by no manner of means in the word of God.  The aunsuurere. 
It is needles you think, in orders and Ceremonies to say hoc dicit Dominus. Thus saith the lord, because saint Paul saith other things when I come I will set in order. This is neither good logic, nor witty Sophistry: what a consequent is this. S. Paul will set things in order when he cometh. Ergo he will not, or need not set them in order according to the word of god. S. Paul is wont to give warning, when he speaketh of things whereof he hath no commandment of the Lord. Thus say I and not the Lord. 1. Cor. 7. That I speak I speak it not afler the lord. 2. Cor. 11. But when he prescribed orders to the Church of Corinth. concerning the reverent use of the Sacrament: he saith, that which he delivered he received of the Lord: condemning all for disorder that was not received of the Lord. The same night he was betrayed. You will cavil of the time place and company. We are not so ignorant, how foevar we have been brought up in profane occupations, but we can distinguiss he and make a difference of things done at the institution of the Sacrament that some pertain to the Sacrament as the bread, the wine, the sitting at the table, the blessing, the breaking the delivering, the receiving, the preaching of the lords death. In the which action we think nothing was omitted that served ayther for reverence of the Sacrament, or for decent and orderly mynistring of the same. Therefore what so ever is addedor changed for these causis at the jest, we think it superfluus, if it be not presumptius, to seem more wise in these poyncts then Christ. And his apostles that were contented with this pure and innmingled institution. Other things there were in the institution that were no part of it, nor pertaynid to it, as the time: at night, after supper, the place, a parlour, the certain number 12, and, such like. These are indifferent: for we reed in the scripture that all these circumstancis, were changed. And of such are the rules of D. Peter martyr, to be understood: which if they were observed we should not long be troubled  these matters.  The examiner. 
It is a pitiful case to see how you trouble yourselves in comparing Christ preaching the will of his father, and the Phariseis teaching their own traditions: as if any man enforceth now man's law, as part of God's divine service: or as if these orders upon necessity of salvation must be received, 
●d Cassul.  and God's blessed word trodden under foot. Yet saint Augustine is thus bold, touching the observation of profitable rites in Christ's Church, that he thinketh the contempteus breaker of Ecclesiastical orders, to be corrected as transgressors of God's laws.  The answerer. 
It is a pittefull case to see you so stoutly maintain precepts of men, against the word of god, as though all precepts and traditions (unless they be enforced, as a part of gods divine service, or upon necessity of salvation) are to be received. What can the Papist say more in defence, of men's traditions. The pharisees as is touched before, made not much more of their traditions then the traditions of their elders. though they were as you are (more) zealus for them, then for god's law. And as for S. Augustin his rule, first prove these to be profitable, and then use then & spare not.  The examiner. 
The Apostles (you say) preached not the dreams of their own heads: 
Ast. 15  and yet for all that, they made orders for the Church which continued their times and season, whereof we read not their particular commission. 
1. Cor. ●●. 14.  True it is (as you report) that S. Paul willed not men to follow his devices, neither preached he himself at any tyme. What then? Did he not appoint temporal rites in the Church, which he had not Verbatin expressly at his master's hands and which now cease and are not in use? 
Ephi: lib: 3: Tom: 1●  the like is said of such doings of the other Apostles, whose constitutions were altered after their death.  The answerer: 
You shall never be able to prove, the Apostles made any orders or constitutions, but they were agreeable to the general rules of Scripture: before often rehearsed.  The Examiner. 
You conclude thus: because these things have no commandment nor ground in God's word, therefore you refuse them.  
first special commandment needeth not in this part of Ecclesiastical discipline. The edification, order decency, authority of supreme magistrates have ground sufficient in the new Testament and old. Last of all, you should have proved that they had no ground in Scriptures: But that thing you never once touched, but rannea roving upon the Mayor, to blear the simple Christians eyes, as if you had said much of the matter, when you never come toward it.  The answerer. 
It is true all edisication, order, and decency and authority of magistrates have grounds in the Scripture: but your apparel hath not any edification, decency or order, nor lawful authority, for we have no power but to edify. Therefore it hath no ground in the Scripture: and all this hath been spoken of before.  The Examiner 
Passing from this fourth reason, you frame an objection unto yourselves, as it liketh yourselves, and answer unto it as you list. Your objection is: That the Prince commanding a thing indifferent (and profitable for the of the Church may be added) must be obeyed. whereupon (you say) it must follow, you disobeying therein, must both yourselves offend, and be a stumbling block for others.  
In aunswrere hereunto, how slenderly you excuse yore selves and avoid blame, how dangerously you pass over other matters, it had not been greatly amiss to have quietly left: but that this place as well as others, would have something spoken of it.  
The authority (you affirm) of a Prince in these things indifferent, is to command their good use, and forbid the contrary. Upon which your resolution, a man may reason with you thus. The good use of indifferent things is gods commandment, which a Prince must execute: But this may be a good use of these orders now taken, as the contrary is not proved by you, & so consequently the magistrate may call upon the execution of the same. Touching the Minor, this much we have of your grant, that a time may be, when these things in Christ's Church may have their good use: But whether that time be now or nay, there are preiudices against you of the like time heretofore, of the whole parliament, of the Clergy, of the most part of protestants & papists.  The answerer. 
The answer to the objection is better, than you can take away for all your glorious words, remembering the former protestation, that we never granted these things to be indifferent, in their use: then admitting they were never so idifferent yet edification must be sought in them. Christian liberty must not be infringed for them. etc. This is our answer to the obyection. But your fine reason may not be omitted. The good use of indifferent things is gods commandment. Which the Prince must execute, but this may be a god use of these orders now taken, therefore the magistrate may call upon the execution of them. First you crave no less than two principals, to help your weak cause, th'one that these things are indifferent: the other that there may be a good use of them. Your Minor seemeth to bring a fallaci  it there may be a good use of things: ergo there is a good use. And this is called a posse ad esse, from that which may be to that which is. But you say we grant your Minor, that there may be a time when these things in Christ's church may have there good use. If this had been granted you yet you run into another fallacy, by abusing, and stretching the grant, à dicto simpliciter ad secundum quid. These orders may be used of some whose consciences are not entangled, ergo of all contrary to their judgement and science: or these orders may be used at some time, and for a time: ergo. at all times and all ways. you are not ignorant, that the circumstances of persons and times vary the case, But you say there are preiudicis against us, of what? of the like time before? King Eduardes time is not like, for the gospel hath been longer preached. of the whole perliament. you know what the Papists answer to this. of the learned and godly? They wish their abolishing with us. of the most part of Protestants and Papists? we are ashamed to hear a Protestant allege such popish praeiudices, prescription of time, of council, of clergy, of multitude, of Protestants and Papists.  The examiner. 
As for that power which (you expound) God hath given to Princes, whether it contain all their authority and jurisdiction, as you rehearse it, it shall not be narrowly scanned at this time. Neither (thanks be given to God) doth the Prince of pleasure, but for furthercommoditie of her subjects, require this subjection of yours, which how lawfully you withdraw, God knoweth and will judge. verily this your declaration in that day, 
1. Cor. 4  will not be your defence, when the Lord shall lighten things that are hid in darkness, and make the counsel of the hearts manifest. Also we all nkowe, or aught to know, in what cases we should put in use that saying of S. Peter: ¶ we ought more to obey God then man. And therefore we stick not in these things to show grateful hearts, as of those men, who acknowledge themselves by the means of such a Prince, delivered out of those miserable cases. We are afraid to strive contentiouslie about the variety of king salomon's wives garment (things outward) lest we should hurt her inward beauty as S. 
Ad cass::  Augustine thinketh to become servants of the Church, a Queen so peerless.  The answerer. 
We must all apere, before the judgement seat of Christ were the thoughts of our hats shall either accuse or excuse us, where howsoever our Declaration defend us. Your examination shall not rondenne us. Whether the Prince of pleasure cequire these things or no, you confess that ye receive them to pleasure the Prince: for your words are, that you stick not in these things to show grateful hats to the Prince. And also we a● at the Prince's commandment body and gods,  thankfulness, our obedience to god and his word all ways reserved. As for saint Augustine's allegory we have little to do  it, but if you like it, then must you like two things in that place, first that it may please you to suffer the Queen's garment to be changeable and not to rend the cote of Christ  contention, for lack of conformity: secondly that you will consider that there is no comeliness of the church in outward shows, for as he saith Omnis pulchritudo filiae regis intrinsecus, all the beauty of the kings daughter is inward  The examiner. 
The bonds and limits which you appoint for true obedrence of subjects to their princes, are very narrow & dangerous. For oftentimes the Subject ought to obey in things not forbidden by God, and commanded by law, though he do not plainly perceive either for what good end they are required, of to what end they will come: as daily experience in common wealths do show. But (belike) you will have every man to understand as much as the Prince and council knoweth and intendeth: or else you will set the subject at his choice.  
Moreover, here is perilous authority granted to every subject, to determine upon the Prince's laws, proclamations and ordinances that when they shall see them (many times otheruayes than they are in deed) unprofitable than shall they, nay they must not do and accomplish the same. If you restrain this to matters Ecclesiastical, you help yourselves never awhyt: For every Minister there hath not full power to make and abrogate Ecclesiastical laws, nor yet knowledge well to judge of them.  
This is therefore scarce to give example of true obedience to God and man. For in not obeying man in such things indifferent, whose use you can not show now to be wicked, you obey not God, whose minister man is. But I omit here longer to recite your writing in this point for good, considerations: Which I think, yourself better advised hereafter, will expend.  The answerer. 
We will give as large limits of obedience, as the scripture giveth. And so far there is no danger. we grant that often times the subject aught to obey when the Prince do the evil to command: but this stretchith no farther than temporal matters. As if the Prince exact an unresonnable tribute, the subject is bound to pay it. As for matters ecclesiastical every minister though he make no laws, yet oug to have knowledge, that he may judge of laws made, whether they stand with god's word or no. And thus thinketh Peter Martyr (as is before alleged) making a distinction betwixt Ecclesiastical and political laws. You think it dangerous for subjects to restrain the Prince's authorities, to bounds and limits. we think it as dangerous, toin large the Prince's authority beyond the bonds and limits of holy scripture, but you omit upon considerations, to rehearse more of our writing. You never omit upon any good consideration, to charge us with false and uncharitable suspicions, which we would wish, you had uttered plainly.  The examiner. 
The fifth and last reason general, that moveth you utterly to refuse the receiving of apparel yet continued and declared, is the consideration of Christian liberty, which thereby (you think) should be manifestly infringed, and so forth. And here you triumph in your texts: how Christ hath delivered us from the bondages of ceremonies and law.  
As touching Christian liberty, the faithful man must know, that it is altogether spiritual, and pertaineth only to the conscience, which must be pacified concerning the law of God, and nerte well stayed in things indifferent. This liberty consisteth herein, not to be holden & tied with any religion in external things: but that it may be lawful before God to use them or omit them, as occasion shall serve. This persuasion a godly man must always retain & keep safe in his mind: but when he cometh to thee use & action of them, then must he moderate and qualify his liberty, according to charity toward his neighbour, and obedience to his Prince. So though by this knowledge his mind and conscience is always free: 
Calvin  ye his doing is as it were tied or limited by law or love. Hereupon a well learned man saith: ¶ It is sufficient in Christian liberty to understand, that before God it is no matter, what meats, or what clothes thou use, 
Pet: Mar●:  though in thy whole life thou never eat flesh, and though always after thou use in apparel one colour, and fashion. So hath another: Quod ad sensum et doctrinam, semper profiten dum, adiaphora esse libera, non quo ad usurpationem: A Christian man must always profess, that indifferent things, as much as appertaineth to understanding and doctrine, are free, and not touching their use. Now then forasmuch as these garments are among things indifferent, we may easily know how they are free as pertaining to our conscience, and yet notwithstandyug we may be obedient to laws without impairing of Christ's liberty. But to the weighing of your reasons.  The answerer. 
Saving our former protestation, concerning the indifferentie of these matters, we allow well the sentencis of Calvin and Martyr but your applying of them never a dealle. You misconstrue D. Martyr, and clean wrest a wry his distinction he meaneth that such things are free in opinion, though touching the action and use they ought to serve to charitable edification you contrary wise, not only use them freely and franckelie yourselves, but constrain others to do the like, with out, respect of charity, or edification. Charity is the rule in scripture, for the use of indifferent things. Against charity, no Prince hath authority to make laws. The ceremonial law of god, giveth place to the law of charity. Christ touchith the lepor, which the law forbade. It is a godly harmony when the Prince's law and charity agree and a great disordre when they jar. Therefore in things indifferent we must not only have our own consciences free, but also take heed, that we give none example, whereby they that have not knowledge, have their consciences entangled.  The examiner. 
first, the Lord God be praised, the religion of Christ standeth in no such danger as you bear men in hand it doth, by putting men in mind to try those constitutions, that the wise men of the whole Realm have well hoped, will serve to some good purpose in this congregation of Christ.  The answerer. 
what danger the religion of Christ standeth in, let the rejoicing and triumph of the Papists, for the executing of these constitutions testify. what danger also hangith over the Church for receiving these romish rites many wise men lament to see. If a surplefe may be worn why not an albe? if a Cope, why not a vestiment? stole funell and chesseble? if Cap, tippit, and gown, why not a shaven crown, affriers, a monks, a canons weed, why may not all the Ceremonies of popery be received there end being changed for order and decency, etc. If we receive one, we see not, how to stay our consciencis from the rest. Therefore it is a manifest danger that hangithe over the Church, by receiving any of these. It is an old verse and true: Princ cipiis obsta. If you object that the Prince will urge no more. yet the inconueniens is never the less, which we may not admit, to give so evil a precedent to our posterity.  The examiner. 
Then, no witty or Godly man can justly judge our religion to be but Prince's pleasures, if Princes through great deliberation make laws for the Church, & call upon the practise of the same. You are not ignorant what this smelleth of, that is either of Donatistrie or Papistry: which sects think always the true catholics to give to much to Princes and Magistrates, when as by God's word they acknowledge them to be supreme governors not only to see laws, framed by the Clergy, put in use. but to disannul the naughty, and to decree good and godly.  The answerer. 
If any thing be admitted for Prince's pleasures, which is not permitted by gods word, many must think that some part of our religion, were nothing but Prince's pleasure. we neythet take from Prince's authorities with Donatists, and Papists, nor add unto it with clawbacks and fflatterers. But give unto it as much as gods law alloweth it, you are not ignorant it smellith raither, of Donatistrie, to reject your brethren for a trifling and pre●ended matter as you call hit: and of papistry, to defend popish tradiciones, against the simplitie and sincerity of gods word.  The examiner. 
thirdly, he hath travailed but simply in Scripture, who reasoneth from the abolishing of Moses' ceremonies, to the plucking of all good orders out of the Church. For though Christ, being the body of all those shadows, hath fulfilled them, so that we need not to fear the curse pronounced upon all them that do not abide in all things that were written in the law: yet we are not forbidden to use some one of them if it might edify the Church of Christ. And if they be by all way: forbidden: yet no learned man will gather tha: no decent fashions are needful in the Church.  
Last of all, who seeth not that these few orders, now to be observed, are not joined as figures or shadows of any thing to come: but as some means (if it might be for a time) to set forward the building of God.  The aunsuerer. 
He hath well traveled in the Scriptures, that reasoneth from the abolishing of Moses' Ceremonies, to the abolishing of all Popish Ceremonies. For those ye mean by your god orders.) And so Calvin A man, no simple scholar in Scripture, hath traveled, to reason as aperithe, 
cap: 13, u: 3  in his exposition upon the Acts of the Apostles. Nunquam satis constat tales ceremonias nec vela esse, nec sepulchra, quibus tegitur Christus. sed foetida potius stercora qui bus obruta est syncera fides & religio. Qui promiscue faciunt liberum earum usum long plus Papae arrogant, quam Deus legi suae concedat. De Missa & similibus spurcitiis quae manifestan in se idololatrian continent, dicere nihil attinet. That is. now seeing it is sufficiently known that such Ceremonies are neither veils nor sepulchres, by which Christ is covered, but raither smelling dung by which the sincere faith andreligion hath been overwhelined. They which make the use of them indifferend to be ffree, arrogat much more to the Pope. than God granteth to his own law. Conserning Mass, and such like filthiness, which containeth in them manifestest idolatry, it is no need to speak. This is Calvin's mind. And the Churches which were reform by his advise, were never so wise to make good ptositable orders, of the stinking Dung Hills of Popish Ceremonies. And Peter Martyr one that hath something traveled in Scripture, is of the same judgement. Answering the objection of the Nicodemians Concerning jevish Ceremonies saying they are not to be compared  inventions of man as are popish Ceremonies and therefore not for any time to be retained jud. 1. f. 34.  The examiner. 
The end of these grounds is this: That you fearing these garments should be thought necessary, you utterly refuse to admit them. This opinion of necessity (which you fantasy) neither was annexed to these at the beginning, neither any wise or learned man in this Church maintaineth it, neither is it now by any means confirmed: but plainly the contrary is protested, taught, and done.  The answerer. 
Our ffeare is not for wise and learnid men but for our posterity, which shallbe confirmed by our example, in the opinion, of necessity that they have before, or may hereafter conceive of them.  The examiner. 
How unnecessary soever you would make men believe that uniformity in outward apparel among Ecclesiastical ministers were, 
Of out vuard apparel.  as by the which you would prove they can not be known yet you can not be ignorant, but that such things were under Ecclesiastical discipline: whereof (even touching apparel and ornaments) Cyprian following his master Tertullian saith, after great commendation thereof: Hanc sectari salubre est, & aversari ac negligere laethale. 
Ter: de vir vela:  To follow this discipline, it is a healthsome thing: but to turn from it and neglect it, is as dangerous as death. In this time Tertullian sharply reprehended a Bishop that suffered a widow to sit without a veil in the Church among other widows. 
Niceph: lib. 9 cap. 45. To. pr. con Sin. Gang.  Eulalius also a Bishop did cast Eustachius a Priest out of the Church, because he used an apparel: Qui sacerdotem non deceret. which was not comely for a Priest to wear: The which Eustachius after ward was condemned of the council in Gangra, fordoing many things otherways the the order of the Church was, and for altering his apparel. I leave here to reharse the seventh general council, with the decrees of sundry good bishops, that have taken order for their Clergies apparel, because this thing only is intended at this time, to show how little the examples brought by you, conclude that thing which you would.  The answerer. 
Although uniformity in outward appaparell wear necessary, yet it followeth not, that it is under the Church discipline, to appoint us the apparel of heretics as though there were, no uniformity but in popery and no honest tailor to shape the Church a Coat but Antichrist. we wish for that discipline which was in Cyprianes time, and which he doth commend, As touching that women should wear vaills or coverings, on their head, it is the doctrine of S. Paul, and not of Tertulian only. But hereof shallbe better occasion to speak afterward: As for Eustachius which was cast out because he wot apparel, that became not a priest. it maketh not against us. for we would not have a minister, go like a serving man, or a mariner, but in honest and sober apparel, meet for a man of gravity. And whereas he was condemned in the counsel of Grangra, you cannot prove: 
In prohem. c●n: gang:  that it was for leaving the distinct apparel, of priests, but raither the common apparel, and inventing a strange and a new apparel, for he was accused, Adhuc etiam vestibus communibus spretis, novas & in solitos habitus, assumpsisse. Moreover despicinge common garments, to have put on new and unwonted attires. The apparel he left is called common apparel, not proper to priests, that which he took on new and unwonted habits, which is not like to be the common apparel of grave honest and learned men. you think you have to do with Tinkers and Coblears, and men brought upin profane occupationes, that never red the general counsels, when you speak of the seventh general council, which we are not ignorant was the 2. of Nice, the synagogue of Satan, wherein, the use and worshipping of imagis, was confirmed no marvel if such a counsel made laws for the apparel of Priests.  The examiner. 
Saul (you say) did ask Samuel where was the Seers house, 
●. Reg: 9:  when as Samuel himself was the Seer or Prophet. As if Samuel might not have on him the apparel of a Levite, though Saul thereby did not know him to be a Prophet. If God stirred up a Prophet among the Levites, as Samuel was: we read not therefore that he altered his apparel. This seemeth rather against you thus: That Samuel though a singular Levite, yet in the number of them that went alike, was not known to have that gift he had.  The answerer. 
We say truly that Saul knew not Samuel by his apparel to be a Prophet, and you say untruely that Samuel was appateled like a Levit. As though the Levites did wear other then comen apparel, except only when they did their ofice about the Sacrifice, and in the tabernacle where learned you that else they wore their linen Ephodes? for where it is said that Doeg slew 85. Priests that wore a linen Ephod, it is not meant that they wore it as a garment to be known by, but only in service of the Tabernacle. and Though Samuel ministered before the Lord in a Ephod: yet when he departed from Saul, he took hold of the lap of his Coat, not of his Ephod, and when the witch. Raised him up (as she thought) Saul knew by his manttell that he was wont to were, that it was Samuel. 1. Sam. 28. where you say if that Samuel a singular Levit, in the number of them that went a like, was not known to have the giste he had: Maketh not against us, for we would not have men's, gistes known by their apparel, but by well using of them.  The examiner. 
Touhing Elias, whom Ochosias' servants meeting knew not to be Elias the prophet: It maketh nothing against this, 
4. Reg. 1●  but that the Levites might have and use a distinct apparel: yet it appeareth rather that Ochosias' the king did know him, hearing the description of his apparel by his servants. And what a kind of reasoning is this: Strange servingmen did not know Elias to be Elias when they met him: Ergo he was not appareled as othets Ministers: Or Ergo his apparel helped not to make him known? Garments make not the person known by name, but his common function, not his particular and special gift.  The answerer. 
Is it all one to say they did not know him to be Elyas the Prophet, and to say they knew not Elias to be a Prophet, by his apparel. what child doth not see your cavilling in this point. we say, his common function was not known by his garments. you say his person was not known by his apparel the servants of Ahaziah knew him not to be a Prophet.  The Examiner. 
What need you to bring in S. john Baptist, 
Matth. 3.  who as he was singularly called to prepare the way of the Lord, so had he his meat, diet, and garments singular? This is wonderful shift, to seek out extraordinary persons, & leave the ordinary state of God's ministers: to search what was done in troublesome times of the Church, and leave the peaceable government of the same: to allege what a prophet being persecuted did wear, and so necessarily infer what we may do in quietness and peace. But from S. john Baptist doings, one might, as your common kind of reasoning is, reason against that you defend, thus. S. john willing the Phariseis to repent, never mentioned the casting away of their superstitious apparel, Ergo abused apparel may be retained still.  The answerer. 
In John Baptistes apparel there is no more but your ye, and our Nay you say his garments wear singular, we say thy were commune mune such as were communlie worn, in the fforrest or wilderness where he dwelled, and witnesses with us are Calvin Musculus. if you and have better authority and reasons than they, we would be glad to hear them. But of John Baptistes doings, we have heard say, that one did reason: he forbade not the Pharisees apparel: Ergo, abused apparel may be retained. we reason not ab authoritate negativae, which being the authority of man and not of god, is against the rule of reason and logic. As though a man would thus dispute: S. John did not command the people to take heed of the leaven of pharisees: Ergo, they need not take heed.  The Examiner. 
But Peter's example (you suppose) helpeth your matter much, 
Matth. 26.  who was known in the high priests hall by his tongue, and not by his coat. Neither did Peter preach after the ringing of a bell: naither said any service appointed: neither made sermon in Church or pulpit and yet for all that, you and godly men will thus do. truly there was then no law of any godly Magistrate to induce Peter thereunto. If it had been so weighty a point of religion to differ from false Christians in outward apparel (to the which end all your force is bend) it is marvelous that we have no such example in the Apostolic Church.  The answerer. 
Peter's example proveth that it is not necessary for ministers to be known by their apparel, for if it had been, Christ would have prescribed apparel to his Apostles, or the apostles to others. Tertulian doth so frame his argument in his book de oratione. Quod utique etc. which trule if it ought to have been done, the apostles which do theach of the habit of praying, would have comprehended it. Christ only and not godly Magistrates must apoincte what is necessary for his ministers, if it had been necessary to diffar from false Christianes' in apparel, you marvel why there is no example in the apostolic Church, nay rather if it had been necessary that ministers should have distinct apparel from other men (whereof only we speak now) we marvel that there was neither Commandment nor example of it in the apostolic Church As for your marveling may be staid, if you, will remember what Christ said to his disciples. Take heed of the Scribes and Phariseis that come to you in long gowns, etc.  The examiner. 
Here next are brought in of you two women, 
Hie. Epi.  living solitarily in a kind of banishment, to confirm what the public state of the Clergy either might or did wear. Jerome (you say) did council Eustochium a virgin to wear apparel, Nulla diversitate notabilis, notable by no diversity. Might not this virgin notwithstanding wear the attire proper for virgins, though she did not differ notably from all other virgins? 
Tert. de vel. virg. Amb. de virg.  If this Eustochium were a maided that publicly in the presence of the Church took upon her to keep her vitginitie (as divers than were persuaded to do) then had she the veil: But if she for to avoid the continual troubles of those times, minded to live sole, and in a solitare place, she might wear as best liked herself.  The answerer. 
Here your think scorn, that two women should be brought in to show, what the publiq state of the clergy should wear, and yet you itself, a little before bring in one widow that was reprehended of the Bishop, to prove how necessary uniformity in apparel is for ecclesiastical ministers S. jeromes' counsel is that she should have no notable diversity of apparel, lest men that pass buy should point at her with their singers, wherein he seemeth not to allow the custom of the Church, in veiling of virgins of a singular fashion unless you think Eustochium, was so fond to, devise an apparel that none other women used.  The examiner. 
The like may be answered of Marcelia and those worthy queers of monks singing in their own language at Jerusalem in those wretched days: 
Aug. Epi: 76. Can: 4: h 2. Tom: pri. Ha: 63  of whom there was none a minister in the Church of Christ, as far as can be gathered. For monks in those days were none of the Clergy: And yet in some places Collegiate monks had their habit, as appeareth in the council of Chaldedon, and in Epiphanius.  The answerer. 
The words of Marcelia, concerning the Quires of singing monks at jerusalem (as your call them) prove, that it is not necessary, for Ecclesiastical men to wear distinct apparel, 
Epist. ad August. 11, 17, 18.  And where as you deny that any of those Monks was a Minister in the Church of Christ, you seem to forget that S. Iherom was one of them there and yet he was a Minister in the Church of Christ.  The Examiner. 
Now followeth somewhat that seemeth to touch the Clergy, that is: That the Clergy of Ravenna (as you report) writ to Carolus calvus, that they should not differ from the people in apparel, but doctrine. etc.  
first (yfyou will) let these words be referred to the first author thereof, that is, to Celestinus Bishop of Rome, as you partly grant, and then consider now they furthet your purpose.  
Celestinus, about the year of our Lord 430. writ to the Bishops of France, against certain that brought in upon superstition, Novitatem vestium contra morem Ecclesiasticum, New kind of apparel, contrary to the Ecclesiastical manner, following the outward letter of the Scripture, that is, they would be: Amicti pallio, & lumbos praecincti: Covered with a cloak, and girt about their loins. which things because you spied there, you left out these words betwixt your two sentences alleged: Nam si studere incipiamus novitati, traditum nobis a patribus ordinem calcabimus, ut locum superuacuis superstitionibus faciamus: For if we begin to study upon novelty, we shall tread under foot the order delivered unto us from our fathers, and so make room for superfluous superstitions. Now if you will set together all these circumstances, you shall perceive all to make against you.  
First. Celestinus meaning is of them that would serve God rather in garments then with purity of heart. Then he speaketh against those that coming out of the laity, will use still lay apparel. Last of all, against those that seek innovations in such matters, contrary to loug prescribed usage and order. Read his words in his Epistle, and you shall not deny this.  
If it please you to urge the words, that we are to be discerned from the people nor by apparel, but by doctaine, you will remember that here is such a comparison as this: Non misit me Christus baptizare, sed Euangelizare: Christ hath not sent me to baptize, but to preach the Gospel: and yet Paul baptized. So they might be separate from the people by apparel: 
1. Cor 11:  but chiefly it would be done by doctrine and purity of life.  
Why you fled to father these words upon Celestinus, but rather to have them appear to be the Clergies of Ravenna, which was 400. years after Celestinus was dead: some may think that you feared to put men in mind, that order in outward apparel was so ancient: or that you would have no help at the Pope's hand: or that you well knew that the place made altogether against you.  The answerer. 
We are neither ignorant nor unwilling to confess that these words of the Church of of Ravenna were taken out of the epistle of Celestinus, but because the church of Ravenna did allege them we raither bring them out of their epistle that was later, to show that this opinion of the necessity of distinct apparel, is not so ancient as is pretended. As for the circumstances make nothing against us but, raither for us. first Celestinus meaneth those that would raither serve god in garment than with purity of heart, And we see now that garments are made greater matters than purity of heart, or body either. For Papists and Drokerds are not deprived if they receive the gatmentes. secondly he speaketh of them that came out of the laity, and will use still lay apparel. How prove you that, it seemeth other wise by his words. Dicimus quosdam Domini sacerdotes superstitioso potius cultu inseruire quam mentis vel fidei puritati. We have learned that certain of the lords Priests, gave heed raither to superstitious apparel, then to purity of the mind or faith. Might he not think you, say so to many english Priests? He speakith of Priests that are already, not of lay men coming to be Priests. The text is plain a 'gainst you: Non discernendi sumus a plebe. These superstitious priests would not have lay apparel as you say: But be discerned from the lay sort, but Celestinus forbiddith. This therefore might be well one of M. hardingsgessis: Last of all he speaketh of them which seek innovations, contrary, to thold order, but this proveth not that they had an old orders for distinct apparel of priests from lay men: else he would have said, we are sufficiently distinct already in apparel from the laity: let us now be discerned by doctrine: but he saith we must be discernid by doctrine and not by garments, by conversation, not by apparel, by purety of mind, not by attire:  
But these words you at loath: to have urged saying, they are spoken in a comparaison like the words of saint Paul: Christ sent me, not to baptize but to preach, that is raither to preach then to baptize: A proper shift at a pinch, you check us after your manner for leaving out these words: Nam si studere &c: but if you would have put in these words that follow next after, all men should have perceived that your slender shift can not stand, Rudeser go fidelium mentes, ad talia non debemus inducere, docendi enim potius sunt quam illudendi, nec imponendum est eorum oculis, sed mentibus infundenda praecepta: that is. therefore:  
We ought not to induce the unskilful minds of the faithful to such things, for they must raither be taught then mocked, neither must we deceive their eyes, but pour precepts into their minds.  
Celestinus plainly denieth that the unlearned minds of the faithful should be moved with such things, counting it but a mocking and deceiving of their jeiss.  
Then if the former words were spoken only in comparaison, the also are in the same phrase, so by your exposition, though we must chief theache them, yet we may lawfully mokthen though we must raither fill their minds  wholesome precepts yet we may also deceive their eyes, this were in deed a toy to mock an Ape. Yet the invention to you seemeth very Witty and leaned.  The examiner. 
After this you bring in a patch of Gratian'S decrees. 
Cau. 21, 94  Caus. 21. quest. 4. that godly men in old time went in base and vile apparel. This is a Non sequitur. But see what small help you have at Gratian'S hands.  
first, all that tract is against the gorgeous, costly & light apparel of the Clergy, which all godly men detest in all kind of appares. 
Can. 27.  Then, the place you recite, is referred to the prophets times, and thereabout, as appeareth in basil.  
Thirdly, there is this decree of the. 7. counc. Nullus corum qui. etc. Let none of them that are numbered among the Clergy have any unseemly apparel, whether he live in the city, or walk on his journey: But let him use the stoles or side garments which are granted to Clerks. You may read there also the decrees of Zacharias and Leo, very ancient bishops of Rome, that none of the Cleatgie should wear the apparel of lay men.  The answerer. 
It is like we were afraid to seek help at Celestinus the Pope when we are not afraid of Gratian'S decrees, which prove sufficiently, that it was not thought necessary, that ministers had there distinct apparel, but common and base garments. To say the truth the authority is not worth the contention. But to your first answer if it were, spoken against gorgius costly and light apparel, how can you defend sarsenet typpets? secondly that Gratian referred it unto the time of the Prophets, is not proved by Basil. for if you have studied Gratiane he pachith many authorities together having regard neither to time, place, person, nor matter. thirdly for the decree of the seventh council our answer is before for the decses of Zacharie, and Leo (if they were not countrefaile as you and we justly think they are) prove not that, it is necessary to have a distinction in outward apparel.  The examiner. 
Last of all, 
Bah, tom, 2  how far Basilius Magnus was from your mind in this matter, though you allege his name here, it appeareth in many places of his works, but specially in the answer to the 22, Interrogatory of the longer rules, where after discourse he hath these words: Ex quo quidem illud continget. etc. when upon this shall come to pass, that we shall have a common fashion among us all in our apparel, and that thereby the Chrestian may have a singular and peculiar lesson Yea a little after he saith, that it shallbe to them, Velutipedagogi disciplina, as the discipline of a scoolmaster, to withdraw men from some of their wicked deeds.  
Thus then, neither Samuel, nor Elias, neither john, nor Peter, neither Jerome, Celestine, nor Basil, make any whit at all against uniformity of outward apparel in Ecclesiastical persons, howsoever you do abuse their authorities: but raither stablis he and confirm the same.  The answerer. 
This place of Basil is directly against you Ex eo autem sequitur ut ex habitu inter nos communicemus, & velut proprium quendam characterem ex vestitu habeat Christianus: Hereof it shall follow that we shall all go apparelled a like, and that the Christian shall have as it were a proper mark by his garment. You denied before that a Christian should be discerned from a Papist by apparel.  
Saint Basile speaketh not here of Priests, but of perfect Christians, that in all points would frame themselves, according to the most perfect rule of the Gospel, whether they were Priests or married men, neither doth he speak of the fashion of there garment, but of the baseness, and use, which was for graviuitie, and necessity, and not for vanity and curiosity, such as should serve them, both day and night: But hit is a sport to see your inconstancy: when we bring in the quire of monks at jerusalem, they are none of the clergy: Neither doth the example of solitary men, confirm the public state of the Clergy:  
When you bring in saint Basiles: Monks, in the desert of Pontus, or elsewhere, they are of the clergy, and this example serveth to prove, the apparel of the public, clergy: but how well, let the reader's judge. Thus the examples of Samuel, Elias, Peter and, john, with the authorities of Hierom, Celestine, and Basil, declare sufficiently, that it is not necessary for Ministers of the Church, to have a distinct apparel to be known from other.  The examiner. 
Before answer be made to the four things that move you against the ministering apparel, the reader may be admonished to behold what rehearsal you make of superfluous apparel, and other superstitious things, which ought not at this time to be in any question, for that upon just grounds, god by his magistrate hath delivered us from them.  
First of all than you judge, that because these two things that remain, come from the jews & Gentiles (which yet you do not fully prove) they ought utterly to be refused.  The answerer. 
It grieveth you to hear the rest, of the popish apparel that is abolished, rehearsed with that which is retained: because no man can see a Just cause why the one should be received and tother refused. But as God by his Magistrates, had delivered us from those: so we trust he will deliver his Church from these.  The Examiner. 
And yet for all that S. 
De unico bapt. contra Pet●l. cap. 9:  Augustine's saying is in these things true: Regula verissima & inviolabilis veritatis ostendit etc. The most true and inviolable rule of truth, doth show, that in all men) meaning of heretics) that thing is to be improved and amended, which is false and vicious, that is to be acknowledged & received, which is true and right.  
But let us weigh this reason further, that would persuade us to use nothing, that was invented by wicked and unbelieving authors. You yourselves say out of Polidor (we know) that God took from the Egyptians linen vestures, abused of them, and appointed the same for his own service: and we understand, that the Church of Christ before the tyranny of the Bishop of Rome, did chose certain rites and orders from the jews, whereupon it may be truly thought, that it is no great matter from whom that thing first cometh, that serveth to godly use. Moses' appointed tenths, though Hercules had his tithes. Christ appointed it memorial to be kept in bread & wine, though bread was offered before to Mithra. Who brought in marriages to be celebrated in Churthes? a Bishop of Rome. who used the ring ging first in wedding? 
Ter: de pre: adver Her: Ter; de Ido; Aug: epi: 118:  the Heathen. Whence are tihes taken up till this day? from the jews, whence were seniors in the primitive Church and yet still? from the jews. Easter day and whitsuntide, general counsels took from the jews. Besides Sundays, 
Hie. in Gal, cap. 4 Eus. lib. 5. cap: 18, hist. eccle, 1. Cor. 10.  our fathers feared not to decree certain Holidays, though the Gentiles had their solemnities. Times of fastings are appointed, though Martian the Heretic made laws thereof. But what need long searching in this matter, when Saint Paul institute a feast in Christian Churches about the Communion time, though the Gétiles there away had their SYSSYTIA common banquets in their idol's temples. And the Gown that you yourselves would so gladly minister in, seemeth to come either from Turks or Papists. It is like the age was never before this, that men made themselves scrupulous, whence that thing was taken, which might serve in common wealth or Church, to some profitable end.  The answerer. 
Saint Augustine's rules make nothing for you, except you prove your garments to be true and right. But where you do slander us, to have said, that God did take from the Egyptians linen vestures. We would you knee we that we are far from that blasphemy, either to tinke or say, that God learned of idolaters to set forth his religion. He took linen vestures that were his own creatures: he borrowed then not of the superstition of the Egyptians. Then what reasoning call you this. God instituted his service of such things as had been abused: Ergo man may apply to Gods service what soever hath been abused, having a plain commandment to the contrary: according to the customs of the Gentiles ye shall not do, you shall not do so to the Lord your God what the Church hath decreed withowe the warrant of Gods word, is no prejudice to us. The mystery of iniquity wrought before the full age of the beast. Look over your Chronicles, whether of Moses or Hercules was th'elder, and see whether took of others. Abraham is the first that paid tithes, that we read of Christ took no example of Mithra, for yourself confess that bread only was offered to Mithra: And why not rather from Melchisedech? if you had fet hit from the common usage of the jews, you had gone nearer the mark. Marriages were celebrated openly before the Congregation, before the Bishop of Rome's tyme. As for the wedinge ring, if it came from the heathen (as you say) let it go to the heathen again: it is not much matter from whence hit came, sith hit came not from Christ. And for tithes at this day, Caluine thinketh that they at taken of a politic law, of Princes and not of the jews: for the Roman Emperors had them before they gave them to the church. Although in that they served for the necessary sustenance of the Ministers of the jews church, they were politic; not ceremonial. We know not what Seniors you speak of, if you mean th'elders or Ministers, the jews had none such: but if they had any thing that was neither Ceremonial nor superstitious. We may well learn hit of them. As for sunday the Apostolicque church changed hit, from the jews Sabaothe what a btoyle was in the church, about the celebration of Easter, all learned men do know. At the last that time was appointed so that it should not be like the jewish passouer: as for other hollidays beside the lords day we have little occasion to commend the inflitution of most of them. Likewise of fasting days of the which Montane and not Martian, first made laws. But if you be able out of the first of the: Corr, and the 11: cap: to prove a feast in the Church, to be instituted of Saint Paul we have great marvel: we find there a feast of belly cheer condemnid, and men willid to eat there meat at home and not in the Churchis: But of the institution of any such feast, no likelihood in the world: As for the Gown we would minister in, weather it came from the jewis Turks or Papists it skillith not for none of them abusith it superstitiously in their ministratione:  The examiner. 
Well, be it as Polidore, Glossa ord. Jerome saith, that the Egyptians used linen clothes: yet Jerome findeth no fault with all the Clergy of his time, who all used such white apparel, as appeareth in the confuration of the Pelagians, who laid to his charge, and other their apparel & ornaments, as contrary to God. Quae sunt rogo inimicitia contra deum, si tunicam habuero mundiorem: Si espiscopus. presbyter, & diaconus, 
Aduer. Pel Lib: 1  & reliquus ordo ecclesiasticus in administratione sacrificiorum candida vest processerint. etc.  
What enmity (I pray you) is this against God: if I have a more clean coat: if the Bishop, Priest, and Deacon, and the rest of the Ecclesiastical order, at the administration of sacrifice, go in white apparel? It appeareth Saint Jerome chargeth them as Pelagians, who speak against white garments in the Church. Neither were these vestures in price only in the occidental Church: but also in the oriental Church, 
Hom. 60.  as Chrysostom showeth plainly in a Sermon to the people of Antioch, willing the Priests to take diligent care to whom they did minister the Sacrament of Christ's body and blood, 
An. do, 400.  saying: Hoc vestra dignitas est. etc. This is your worship, this is your safety, this is your crown: and not because ye go round about in the Church, in a white and a shining garment. So then in those father's days men did not cavil against their white vestures in the Church, because they were fetched from the Heathens or jews.  The answerer. 
You think you have won your spures to prove your whit linen surplice, by your two placis of jerom and Chrysostom: which aree all you can say for them. And yetmake no thing in the world for allowing of them. For jerom askith what harm it were, if they should use whit garments: he doth not simply affirm that they did were them. you know the figure used in such putting of cases, fictio. Chrysostom saith hit is no part of their worship to walk about with  garnments, he doth not commend the use of such apparel.  
But to examine t●e placis severalye, you say all the clergy in Icomes time used such white apparel. You say: a great deal more than you are able to stand by. For vow are never able to prove with all the learning you have out of this place: ayther that all the clergi used them: or that the clergi used them only in divine setuis or that the clergy did use them and not lay men also, or that they were of whit linen: or finally with out all controversy that they were white, for the wordcandidus doth not ●pperlie signify whit, but lightefhining, orlighte coloured, as may appear out of Plynny lib. 35. cap. 6. where after he hath counted Cerusca to be of collar candida, he saith the best kind of it is of Asia, which is purple. The poet Horace hath this verse, Rubro ubi cocco, tincta super lectos vestis canderet eburnos, where clothing died  red scarlet, shined upon ivory beds here it is aplyed to red. Again who knoweth not theses phrases candidus dies, a fair day, candidus sol, the bright son, etc. And in the place alleged it is manifest that candida vestis, doth signefis a clenely & somewhat gour geous or costly apparel, and that may evident lie appear, both by the words going before and coming after. Which if you would have added all men might have seen how litil this place maketh for Surplessis. The words before are these, unde adiungis gloriam vestium & ornamentorum deo esse contrariam. Quae sunt rogo inimicitiae etc. wheropon you say next that the glory of the apparel & ornaments, is contrary to god. I pray you what cumytie is it against god, if I have a more clenely cote, if the Bishop priest & Deacon, & the rest of the Ecclesiastical order in ●e ministration of the Sacrifices shall come forth in a bright coloured garment. Cavete clericicaueté monachi, viduae & virgins, periclitanmi nisi sordidas vos, atque pannosas vulgus aspexerit. Take heed you clergy men, take hedt you monks widows & virgins, you are in danger except the common people see you in filthy & ragged appatell. Taceo de hominibus saeculi, quibus apart bellum indicitur & inimicitiae contra deum, si pretiosis atque nitentibus utantur exwiis. I speak not of lay men to whom open war is proclaimed, & enmity against god, if they were costly & gorgeus apparel. by these words it is out of doubt Ihetom speaketh of gorgeous or clenely apparel, what collar soever it was. not only white apparel common to lay men, nor proper to priests used abroad, not only in the Church, raither of any matter then linen: for in his time linen was used but of few: and of effeminate persons, such as were curtiers, as may appear in diucrse placis, in this first Epist. ad Heliodorum, ad Nepotianum, in epitaphio Neopotiani, ad Gaudentium, & Erasmus as often hath noted, that is was scarce thought met for a man to were linen next his skin much lose above his gown, & iestith after his manner that that sholdnowe become ecclesiastical, that in old time was courtlike. But let us here what jerom saith in other placis to the same purpose in his epi. to Marcelia, of the sickness of Blesilla, he saith: nos quia serica vest non utimur, monachi iudicamur, quia ebrij non sumus, nec cachinmo ora dissoluimus, continentes vocamur & tristes, Si tunica non canduerit, statim illud & trivio, impostor & Graecus est, we because, we were not a silken garment, are judged to be monks, because we are not drunk nor gape wide in laughter, are called continent & sad. if our cote be not light collered or  strait way, we here the common proverb, a Graecian and deceiver, here again, it is plain that this candour vestis, is referred not so much to the collar as to the costliness. secondly that hit was uswall apparel, & thirdly that it was not used of all the Clergy finally if Candida vestes must needs signefy a white surplese, here what jerom saith speknig purposely of the apparel of priests, ad Neapolianum. vestes pull as aeque deuita●vt candidas. fly black garments even as as well as whit garments. gallantness & slavery must alike be avoided, for the one saverith of dirtenes, the other of vain glory. But these garments were in price, in the Oriental Church. No doubt in great price, when Chrysostom saith plainly that all there worhpp was to discharge there duty: not that they should go about in a white shining garment. But where you add in the Church, you add morethen is in the text & bewray your unjust dealing in the cause. you had been better to have alleged the same place out of the 83. homily upon Math. where these words are (in the Church) but what have you won by this? have you approved them to be which silk. Have you showed that they were proper to the Church servis? And not common garments, such as both for lightness in those hort country's, and also for estimation, as is declared before, they used in those days to were. That which Chrysostom notith and discomendith as unmeet you alleg and Command as meet: And though both out of jerom and Chrysostom you could prove all your desire, what preiudicie is that to ower cause.  The Examiner. 
Here one thing must not be omitted that S. 
Ezec, 44  Jerome in the same place where he speaketh of the Egyptians linen clothes, hath also these words: Porro religio divina alterum habitum habet in ministerio, alterum in usu vitaque communi: The religion of god hath one habit in the ministration, and another in common use and life.  The answerer. 
God forbidden that your should allege the doctors against the papists, so frowardly, as you do against us, you would then discredit our common cause, for that which maketh altogether against you, you leave out, & wrest to your purpose that which maketh nothing for you: Saint jerom expounding the place of Ezechiel, where god commandeth the priests of the old law, to put ou their linen garments, & other attire, when they enter into the holy place, & put them of when they come out: declareth that god will have nothing observed, in his ceremonies, that agreeth with the superstition of the gentiles, & then notith what: spiritual doctrine may be gathered thereby, for our learning. His words are these. First concerning the putting of, of their ministering garments. Per quae discimus non quotidianis & quibuslibet pro usu vitae communis, pollutis vestibus, nos ingredi debere in sancta sanctorum, sed munda conscientia & mundis vestibus, tenere Domini Sacramenta, etc. whereby we learn that we must not enter in to the holy of holies,  Daily & Every kind of defiled garments, used in the common life, but with a clean consciens & clean garments, to keep or hold the Lords Sacraments. As for that which followith, they shall not shave their head nor let their hair grow long but shall round or poll there headd, it is plaineli showed that we must not have our heads shorn, like the priest, & worshippers of isis and Serapis, neither again have long hear, that is the manner of riotous persons, of a barbarous people, & of Soldiers. But that the honest habit of priests may be showed by their face. And after a few words, at it were answering a secret objection, because the Egyptians ptiests did were linen garments, also he saith. vestibus linaeis utuntur Egyptii Sacerdotes, non solum intrinsecus sed extrinsecus, porro religio divina alterum habitum habet in ministerio, alterum in usu, vitaque communi. Feminalia recte assumuntur ut honestas decorq servetur, ne scilicet ascendentes altaris gradus, & in ministerio discurrentes, revelent turpitudinem.  
Rasa capita habet supersticio gentilis, vinum autem quantum ad me pertinet, non reor aliquem se abstinere gentilium. The Egyptian priests wweare linen garments, not onene with in, but also without, but the religion of god hath one habit in the ministerire, and another in the use and common life. The briches arwel taken, that honesty & comeliness may be kept least when they go up to the altar steps, and rwne about their ministry, they reveal their fill thynes, the superstition of the gentils have shaven heads. But wine for my part, I think none of the Gentiles doth refuse. Here Jerome doth affirm that god would not have the priests of the old law to shave their heads, because it was the mark of idolaters, nor to were their holy linen garments abroad because the Egyptian priests did so: but he will have them to wear breachiss & to abstain form win. which none of the Gentiles observe for religion. Whether this place be well alleged against us that maketh altogether for us, let all men both lernid and unlernid judge. If you would take pains to read over the place again, you shall see that he speaketh of the religion of the jewis he priests, and not of the apparel of Christian ministers. Where also you shall, find, that abroad your priests did wear common apparel, contrary to your former assertion,  
The same Jerome, lib. 42. cap. 53. in Esaian upon these wordrs. Non me invocasti jacob, etc. sayeth in the person of God: Quod autem arbitraris obtulisse te mihi victimas, & arietes immolasse, scias cos à me non esse suspectos: quia mihi & idolis communes erant. And where as thou thinkest, thou hast offered to me oblations, and sacrificed rams, know though that they were not received of me, becaucause they were commune to Idols with me. Thus Jerome in plain words maketh for us: though some cry with open mouth against us that we have neither scriptures nor doctores.  The examiner. 
As for Platinas Albe, it is not here to be spoken of: neither do men take for laws, whatsoever Durandus writeth. though yet out of his words no such necessity need to be gathered, as you would have to follow.  The answerer. 
Platina his albe is heareto be spoken of, because by the former book of king Edward (whereto the act of parliament referrith us) an albe is appointed with a vestment, for a cope, for the administration of the Sacrament. and in some placis the priest at this dayewerith an albe. Durande though he be no law maker to us, yet he his a great patron of yours in this cause, who with Manipulus curatorum & his fellows make this necessity, look the placeit is to plain.  The examiner 
Besides this, it is not though reason sufficient to detest the Surplice or other apparel, be cause they may serve also for some signification. For the apparel, of Christian men would be such, as it might speak, or as it were preach some part of godliness to themselves and others. 
1. Pet. 3.  So it seemeth S. Peter would have women to order their attire. So Tertullian saith: 
De pallio. De cultu foem. Ad fab.  Ipse habitus sonat: The habit itself giveth a lesson. So in another place: Cur mores meos habitus non pronuntiat? why doth not the apparel show forth my manners: So S. Jerome sayeth: Tanta debet esse. etc. Such knowledge & learning should be in the Priest of God, that his going, moving and all things, should by some signification, speak. He ought to conceive the truth in his mind, and to sound out the same in his habit and apparel, that whatsoever he sepeaketh it might be doctrine to the people, 
Lib. 2. paed. cap. 10. mart julit.  To his purpose hath Clemens Alexand. and basil spoken: but it shall not be needful now to rehearse their testimonies, when as by these we may perceive that vestures may have their good significations: and yet are we not bound to believe every fond meaning, as such idle brained. Durandes do bring or collect.  The answerer. 
We do not detest the apparel so much for the signification sake, but for the superstition. & if it please you, that the apparel must sound and pronounce: what can the apparel of idolatry sound of you, but that you are of the sect whose livery you wear? These placis all make against you. As your profession is not popish so by these ffathers, your apparel should be confotmable.  The examiner. 
Wherefore if you would have weighed what god, Christ, S. Paul, and many godly men have done in things invented by paynim and mis beleuers: you would not for the first authors refuse a commodity, but use to God's glory that, which others abused to his dishonour saying to them as Tertulian said to Pallium, a vesture of ydolatouts: Gaude palium, quia meliot de philosophia dignata est, ex quo Christianum vestire caepisti. Rejoice O Pallium, that a better kind of philosophy hath vouchasafed to receive thee, since thou hast be gone to cloth a Christian.  The answerer. 
We utterly deny that ever God or Christ, or S. Paul, converted any superstitions use, or ceremonies, to the religion of Christ, that was invented by paynims, & miscreants to dishonour god with all. If any godly men have done it, they did it not in that they wear godly men, but in that they were men. As for Tertulians' cloak, it maketh no more against us, than his Shoes. You might have made it more ancient than Tertulians' time. for Typlion the jew knew In sinus, to be a philosopher by his cloak. The cloak was a garment of idolaters, but not an idolatrus garment, an habit that was the mark of a philosopher & not of a idolater such as be the habits that graduates wear in the universities. and so we read in the monody of Gregory. Nazia zene, that S. Basils' country men, received the same philosopher's cloak, in the university of Athens, as a sign of thea● degree also the greek proverb, of them that were philosophers, so far as these beard & cloak could make them: sufficiently declarithe that though idolaters philosophers wore this weed, yet they did not wear it as idolaters, but as philosophers. The words that the cloak speaketh, do manifestly declare, that it was the common habit of all converted Christians generally, & not the proper weed of priests singularly. Therefore if Tertulian & other Christians, casting of the Roman gown, which all proud & wicked men used to wear, did put on the greek philosophers cloak, which was an habit of gravity simplicie, & frugality. What maketh this for wearing the badges of idolaters? Tertulian & other Christianes' in his time, changing their religion changed their garments, you changing your religion keep your old garments, still even a mark of popish religion, the character in the beast. Tertulian affirmeth that he castof the gown, and put on the cloak, that he might reprove the vices that were used in the gown: Taceo Neronis, Apicios & Ruffos etc. I say nothing of Nero's, Apitius & Rufus, I will give a purgation for the filthimes of Scaurus, the dicing of Curius & the Dron kennes of Antonius, and remember that these among a great many other were gown men such as cannot easily be found in the clokenen. These filthy corruptions of the City, what speech can draw forth & breathe away but his that wearith a cloak. the trayterusnes of of Gardner, the cruelty of Bonner, the bawdry of weston. which all did wear forkid capes, what speech can breath away, & drive on't of the real me, but his, that wearith a round cap. now see what Tertulians' cloak maketh for you.  The examiner. 
The next let that stoppeth you from wearyug these garments, is, that they have been abused to Sorcery, Conjuring, and Idolatry: and yet when a man hath perused that which you have uttered in many words, there is no more said against any apparel now remaining, then that the Surplice served to make holy-water, without the which (you say) no circle could be kept. These be but silly sleights to dasel the eyes of the weak, on this manner, to make so huge a cry in so small a matter, if a papist had you in handling (whose wickedness is shameful, and religion most unpure) he would bid you look over your book better, when you say holy-water cannot be made without a Surplice.  The Aunsuuere. 
Durand saith that the surplice must be worn, in all service of the altar, & holy things, but all the servis of the altar & holly things, wear Idolatry and filthy Superstition, & therefore the surplice was abused further than the making of holly water. And where he saith it must be worn in servis of all holy things we thought he had meant holy water also, but herein perchance we might be deceived for by all liklihod, we have not made holly water, nor said mass, nor practised all popeholie service, so often as you.  The Examiner. 
Well, admit the Surplice was used not only to make holiwater, but also some time to conjuring: must it therefore never serve to good use again? Shall we make this law upon your head, that such things as have once served to wicked purposes, can never be set up in good place again? What and if men conjure in their usual apparel? What if men conjure with the robes, sceptre, and crown of Princes? What if men conjure in the name of the Lord, or other Prince's names? Shall we of neceseitie throw away all these things, as polluted with service of the devil? Howsoever you would make a purgation of these things, surely wise men both hath and can turn that to serve the glory of God, which once served to bad uses.  The answerer. 
We have often times declared before, that those things which are necessary & good must be retained, though they have never so much been abused. And we allow according to Tertulians' rule, in his book De corona militis, whatsoever serveth the necessity, profit, or honest comfort of man's life: whosoever were the inventor thereof. But of other things not necessary being in religion abused, we say  him, oderis, o Christian, quorum authores non odise non poteris. Thou must hate, o Christian those things the authors whereof thou canst not choose but hate. Mark I pray you this distinction, it is not ours but Tertulians', & ansuerith to all you can allege in this matter. if then unnecessary things must be cast awave, forth abuse, lest they confirm the abuse, how much more the Surplice & other things that never had any use in the Church of Christ. Then gods name, his word, usual apparel, rob sceptres & crowns of princes, are no more like A Surples, in this respect. than an apple like an oyster.  The examiner. 
It is a notable saying of S. Augustine, touching the manner of the City of God in the apparel and diet of them that are made citizens thereof, that it changeth nothing: 
De civi. dei. lib. 19 cap. 19  Si non est contra divina praecepta: if it be not contrary to God's commandments: unde ipsos quoque philosophos, quando Christiani fiunt, non habitum vel consuetudinem victus, quae nihil impedit religionem, sed falsa dogmata mutare compellit: whereupon it compelleth not the Philosophers when they are made Christians, to change their apparel and diet, which hinder not religion: but their false opinions. This was the practice of the Church of God, which now (belike) you would turn upside down: and yet a hallowed and christened bell you can well bear to ring to a Sermon: you can be content Dirige money be converted to preachings: solemasse priests be made good preachers: you would not be displeased if Monasteries to be plucked down, were converted to good uses. If you look on your Churches and Pulpyttes, you shall find that they were horribly abused. Be not therefore herein to rash, in utterly condemning those things, which wicked men framed for a time to their fantasy.  The answerer. 
Saint Augustine speaketh of philosopher's habits, whereof mention is made before, not of Idolaters garments, such as they put on, to doseruis to devils: of common apparel not priestly vestments, as for the monis the man the pulpit, or any thing else that may have a good use, in the religion & Churches of Christ, is ours, & not the Papists. But the surplice the albe the cope, the cap, the tippet, the wide sleeve gown, etc. whereof there is no good use, but to make dissension, to offend the weak to confirm the obstinate, to grieve the godly, to retain superstition, they are the Papists & none of ours. You should remember the general rule of Tertulian, before mentioned.  The examiner. 
But sorcerers and conjurers (you say) for their instruments must needs have help of things. 
1. Re. 28.  You make men marvel how they conjured before Christ came: whence the woman that raised up Samuel had her instrumenres consecrare: 
Act. 8. Act. 19  how Simon Magus in the Apostles times wrought all his wonders: and what Priest made holiwater for the son of Sceva the jew: and how now among the paynim and Turks men are able to work their feats, though none be there in surplice to help forward their work. You shall find it therefore otherwise than you say, that conjuring and sorcery will continue but to well without these garments.  The answerer 
We speak of Conjurers of our time & our country, and therefore wismen need not marvel, how jews & paynim did conjure before Christ, & turks after Christ. But they may raither marvel to see you wrangle so childishly, about the moune shine in the water and that you reprove in us, you commit yourself namely to heap up so many sentemcis of scripture, to prove that which no man denieth, as though we knew not that there was conjuring before Christ. And therefore must meruelle that you maruelle at this.  The examiner. 
There is a third thing that stirreth you to refuse this apparel and that is, the opinion which men had and have still (as you do think with yourselves) of these garments.  
Whether the blind papist, the weak papist, and simple Ghospeller (as you term them) have these opinions now advouched, it is rather phantasied of some, than believed of the best part. Peradventure you show what you have taught them to suppose of these matters, and therefore trusting that they have learned their lesson, you conclude thus of every one of their minds. And if it were so, that they had such estimation of these garments, you heard out of S. Augustine the manner of Christ's Church to be, to reform their false opinion by wholesome and sound doctrine. 
D. Bucer.  for there is no manner of order that men can take, wherein some may not have a fond opinion: As the Pharisees had in washing their hands, in their apparel, and yet the things are not taken away by the Gospel:  
As also now some have in fasting days, the Sundays, fish days, alms gathered for the poor, in Sermons at burials, and such others: and yet it is not thought expedient, that such things out of hand should be altered.  The answerer. 
Experiens doth to much try, that all these opinions are conceived, of these garments, which we must not maintain by our example which were nothing else but to give offence. But you that are the best part believe it not. If you were abroad you might hear the outcries of the people against you for these things, you might see decking of Crossis & Churchis with bows, & flowers, for gangweke procession: if you walked in the country, you should hear the common voice say. Popery is not so evil as they make it for then they would never command these things so streigthlie to be observed. You should hear: neighbour played we not a wise part, when we kept our Mass clothes & books, for by the mass neighbour we shall have all again, one day. We are bold to tell you that are above the talk of the rude people, even there rustical terms, because your ears are not so acquainted with them. Nor your eyes see so far abroad: you might hear the questions of the simple gosplelers propounded: whether with safe conscience, they may come to the servis with their presence, to allow this gear, yea some openly confese they will not come: & yet you cannot believe it, ye pretend great knowledge in the state of the common wealth abroad, & yet have litil understanding of the peopls affection, if you know not this. secondly, we speak of such things as are neither necessary nor profitable, for Christ's Church, but rather superfluus & hurtful. As for fasting days we know none that are retained, & we would wish that some fish days were aither taken away or changed, to other times. Fasting is good, but prescribed days of fasting, unlese it be in time of some common calamity, saverith of popery. fish days for policy are indifferent, so all other circumstances concerning indifferent things be observed. And fish days are not ffasting days.  The examiner. 
Concerning Doctor Bucers' judgement in this matter of garments, you first allege a saying of his: but when, to whom, where, and of what particular apparel, you declare not. In deed this good father, in the beginning of his letter to Bishop Hoopet hath, that he would have been at some great cost, so that this controversy either had never been moved, or very speedily reptessed and extinct, And in few lines after, he wisheth to bear some hard penance in his body, so that they were order lyput away (not by private authority) in respect of the abuse (I say) which he saw had sogreat strength then in many places of England.  
But you (peradventure) fearing lest this his saying were not so strong upon your part as you wished, you farther say, that he willeth in such case as ye are now, in no wise to receive them. whereunto you cite his exposition upon the 18. Chapter of saint Matthew.  
This place if you would have indifferently rehearsed, you should have opened to the world, that his mind was, that some ceremonies abused, might be still retained. His words are these, in the beginning almost of that his exposition.  
Fateor equidem, 
In cap. 18 Math.  licet ab Antichristis invectum sit. etc. Though whatsoever thing is decreed, contrary to the liberty of extern matters, it hath been brought in by Antichistes, as the difference of persons, meats, days, places, and very many more: yet because commonly men were persuaded that all those things were the commandements of the Church directed by the spirit of God, so received all those things as coming from the will of God: I acknowledge in deed, that reason it is, we use circumspectly even. now the liberty obtained by Christ, and with Paul sometime circumcise Timothy, that is, that we use well some ceremonies, which others abused, taking occasion thereby to teach Christ purely, although by no means these inventions of man can be compated with circumcision, or the like ordinances of God. Thus far Doctor Bucer.  
In this sentence though many things may be noted: as that the false opinion of men did not persuade him to cast all these things away: as that these things were not to be refused because they were the devices of man; as that occasion might hereby be taken to preach Christ purely, and such other: yet it shall suffice to put you in mind, that he thinketh godly men may well use some rites which were abused before time. So that if you take one piece of his exposition with another, you shall not need to term your betters and fellow servants in Christ that receive this apparel, to be enemies or shtinkers.  
This well learned father's words, to his friend beyond the sea well weighed, maketh nothing against the orders now practised. For we may and do (praise be to God) hold fast Puritatem rituum et doctrine, the purity of rites and doctrine, and also flee and dearest the leaven of Antichrist, with all errors and superstition, though we keep these few ordinances, according to the rules of God's book. Wherein men had superstition before us. There is a difference (you know) betwixt the purity of rites, and the clean taking away of all. But peruse this godly man's Epistle.  The answerer. 
What can be more plainly declared, then that he wrote at Cambridg to a friend of his beyond the sea the iz of januarii an 1550. as is alleged by Theodore Beza, a little before his death (and as it is like) sense the epistlls which you now have translated in to English: by which words of the epistlle, Beza chargith Baldwin, for slandering Bucer, that he did allow the reformation of England in Rits & Ceremonies, and further showeth that Bucers' judgement might apere, in the reformation of Argentine, all though it was not altogether according to his mind. More over he saith all the best learnid men, & most religious bishops of England, declare what they judge of the retaining of these things & what they defier conserniug them, in their late Apology: but your exposition of the putitie of rites, maynteynith the slander of Balduin, for the would have all superstition taken away & the things retained, so will the rankest papist in all Lovayn say:  
But Peter Martyr judic 18. fol. 166. rejecteth the same chift, both off the Papists and you we at this time. Danitae superstitionem & cultum Michae receperunt. etc. The Damites received the superstition and worshippings off Micha. Even so the Papists have translated strange Ceremonies, and almost infinite, from the jews and Gentiles into there mass. They say they have removed the superstition from them, nay rather they have in many parts increased hit. They have off the jews, water, oil, incense, salt-garmentes, lights, and many other such things, which in time off the Law, were not Idolatrous, when they leaned upon the word off God. But no we they at unpure, and superstitious, when they have not the word off God. Hear this father. Who plainli affirmeth your garments to be unpure, and superstitious because they have not the word off God.  
Therefore once again we must tell you that the superstitious ceremonies not necessary, the surest way to purify them, is to take them clean away.  
You lightly pass over that he calleth them the leaven of Antichrist whereby some with most wordly wisdom & vain devices would join together God & Bellial touching your cavillation upon his words in the 18. of matthew fateor etc. we never denied but Ceremonies well institwed, though they were abused might be retainid. yet Bucer spekithe but of toleration for a time. Therefore if there were once a time to circumsice Timothy, now it is a time if ever there was any, not to circumsice Titus, which if you would have taken the pains to have translated but 3. lines further, should have evidently appeared by the sentence of Bucer, itself. But that you would feign have cloaked. for he saith what is wont to be done, not a few searing the trobell of the cross, & going about in vain to please both God & man, even there where the gospel hath been long time preached, where the word now requierith examples of deeds, pretending allwais the infirmitis of others, where in deed their own weakness doth in this thing with hold them: do both themselves serve mans traditions, & compel others thereunto. Also let the reder hear note, that by Bucers' judgement, distinction of persons, meats etc. was brought in by Antichrist. secondly that they cannot be compared with circumcision, and thirdly that they ought not to be retainid: for the gospel hath been long preached. As for judging of our betters, charge Bucer and not us. you deal with us, as fathers & master's jesting & sometime frowardly quarreling with their children, lay a fault to there charge, & when the boy denieth it & excusith himself: why then I lie saith he. the poor child cannot make his just purgation, and defence but he accusith his father or master to be a liar. So when we purge ourselves of rebellion & disobediences that is laid to our charge, we judge you, we condemn our Superiors &c.  The examiner. 
Here you rehearse doctor Peter Martyr by precemeale, when as there is no writer of these days more evidently against you. But be cause you would have men to suppose that all the learned ran upon your side you, are content also that this man should speak two words, rather than be thought to kepesilence. And touching this great Clerks mind, peruse over his Epistle that followeth, and look on his Commentaries upon the first to the Corinthians.  The answerer. 
Here you wrangle as you are wont to do, but Peter Martyr whose authority you brag so much of calleth them relics of the Ammorites & that both in his epistelle before the commentary to the judges, written sense that which you translate, & in his epistelle to the Bishop of Elye, before his answer to Smithe which woe words although they do sufficiently prove, that he would have such stuff utterly to be abolished, yet beside them also you have before in this auswer in xii several placis sentencis of his, to the same purpose whereof all save one, were written, sense the epistles that you make so much of, which being well weyid, make little for your purpose. And yet that it may apere how often & how earnest Peter Martyr is, in invehying against this stuff, where & when soever occasion serveth, we have added affewe more sentencis of his. Cutavit vero Iehu templa Balis etc., 
2. Re. 01.  jehu also caussed the Templs of Ball, to be destroyed, lest they should return to there former use: wherefore I think that many do not well, which although they have embraced the gospel of the son of god, yet they have kept still the instruments of popery, after any sort. And they have provided much better for godliness, which have caused Images, Idols & also the ornaments of popery to be clean cut away. Also when he hath spoken of the consecration of leviticalll priests, he hath these words (Sublatis autem istis umbris, 
1. Sam. 7  nobis nihil relinquitur nisi impositio manuum, etc.) But all these shadows being taken away, there is nothing left for us, but laying on of hands. But the papists (I ween (that they might be more reverencid have translated to themselves all those Ceremonies and rites of Moses: they are clipped, shaven, washed, ointed and clothed. and I marvel somewhat why they are not circumcised. He Peter Martyr denieth that clothing to Christian ministers. & maketh it proper to papists, as immediately after he affirmeth it to be a piece of their Character, & a mark, of theirs. also writing upon Gedeons' ephod, which he made for a politic end.  
He affirmeth that if God will not allow rites and Ceremonies, of his own Institution, when they were done with outfaithe, 
2. Reg. 2.  how much less will he allow those inventions off men, which because they have no ground of his word are altoger void of faith. And again (obiiciunt item nobis quod in sacris utamur vestibus prophanis etc. speaking of the papists) he saith they abject also against us, that in our holy service, we use common garments: & in our common use, wear no graver apparel. In dead we confess that we follow Christ & his apostles, which did not wear an apparel diverse or differing from other men. Also in jud. 10 fo. 117. repetith the like objection of the papists. (Et denique quod nostrae ceremoniae, etc.) And finally that our Ceremonies to senses of the flesh are dry, and without plesantness, they have no garments, no prick song, no Organs, no playerlike Masses. In the same commentary, fo. 87. be aunswerith a great objection of yours: concerning the sacrifice and wood that was dedicated to Baal, which God commanded to be offered to him saying that therefore it is not lawful for us to eat Idol offerings: and apply at our pleasure idolatrus Ceremonies to gods servis, because god by singular privilege once commanded it, for he made laws for men, and not for himself.  
And upon the 19 ch. fo. 174. he declareth how far the authority of the civil Magistrate which you urge so vehemently against us doth extend (Subiicitur Ecclesiastica potestas magistratui, etc.) The Ecclesiastical power is subject to the Magistrate, non in subjection spiritual but political. For concerning the Sacraments, and preachings, it is not subject unto him. For the word of god and the Sacraments, which the minister useth, the Magistrate cannot bend, or bow neither compel the pastors or teachers of the Chith to teach other wise. Or minister the Sacraments otherwise then is prescribed by the word of God.  
Conserning his comment, on the first of the Corrinth. we have vewid it, & somewhat we have found against you, but nothing that maketh for you. Here we bring to you in deed Peter Martyr speaking to you in print & not out of broken papers.  The examiner. 

Doct. Rid  That glorious Martyr of Ghrist doctor Ridley, you report, how he being required of papistical persecutors to do on all their massing apparel, that thereby the papists might rejoice and work their spite, he (you say) refused them, and spoke then vehemently against them. Surely herein he did like a constant professor of Christ's religion, perceiving the end and purpose nought and wicked, wherefore those things were then enforced upon him. It was meet that he should not then yield one jot to them, that sought to bring him into spiritual bondage again. 
Galat. 3.  But every man that will, may see a great unlikelihood betwixt those times and ours, betwixt their use then, and nowe-betwixt their end and commaundeementes, & those that be now.  The answerer. 
If the only end and purpose of the commanders made Rydlie Inveigh so vehemently & bitterly against the popish garments he was much to blame to give them so odious names, as to call them, abominable, foolish, yea to fond for a vice in a play, which in. v. years after should be so profitable, so full of aedifing, so oderlie, so decent, for the best gospelers in England. But it is well known that this holy Martyr, repented at his death that he had manteynid them so much in his life. Learn you that live, this good lesson of a worthy Martyr preparing himself to die. This was Cygnea cantio. the last sweet song of that good Swan.  The examiner. 
What injury you do to that worthy Bishop Master jewel, in framing his sentence to serve your humour, all men that know him, see, and further understand that he is not of your mind. You would feign [belike] make a number, if you might, wherefore you will have one way, that you want another. They that require your conformity in these things, having by God's law and man's, the oversight also of God's people in this land, have good hope that these things [wherein they wish that you go forward with them to the work of God's building] will do good, and not hurt, in this Church at this season, according to those words which you bring out of that excellent work of so learned a Bishop. They well weigh the nature of their people, the manifold occasion they may obtain hereby, to spread abroad the sweet smelling savour of the Gospel of Christ with divers other the like considerations. You had done well, if you would have made some proof in these matters, before you so confidently bore the matter down with your undoubted asseveration that they do hurt, and want all good properties: as if you saw in one of your paroeces, what is convenient for the whole Realm. And here with this stout denial, wanting his profess, you conclude the opinions of men, which all both alive and dead. are [as doth fully appear] clean contrary to your judgement in these matters of garments.  The answerer. 
We do that learned Bishop no Injury to apli a true minor to his true & learned mayor. In the house of god that is hurtful that doth no good. these rittes do no good, Ergo they be hurtful. You say there is hope they shall do very much good. But he further affirmeth that all Ceremonies ought to be clear lively & and albe to edify: but these rits, are neither clear lively nor albe to edify. ergo, they ought not to be in the Church. But it is you that do his worthy bishope Injury, to help Harding his adversary with an answer, who for breaking the bred in 3. peecis, may answer whatsoever you answer or can answer for surplesis, the one being as indifferent as the other. But what this learned Bishop's judgement is of all relics of Papistry may apere in his answer to the fourth division in 4. page of the same Book where he yieldeth four reasons why he refused to call it passione sunday, not because he was ashamed of the passion but because it was taken of the papists, to be called so. His words are these. neither do we refuse your fantasies because they be cat holike as you surmise, but because they be your own, devised by yourself of late days, many of them contrary to gods holy word & are not catholic. Now let all men judge whether it be a greater matter to call passion sunday then to wear the apparel that is urged. We are suar so to call it, is of itself but a thing indifferent, & of small importance. Thus ye see still how our rule out of Tertulian holdeth.  The examiner 
In the fourth and last place, you consider what shall happen to yourselves, if you receive these rites, as you may well do with the rest of your brethren, who fight in the lords warfare, a good fight, having faith and a good conscience: You shallbe thought (you say) to bring the people into Egypt again.  
The wearing of this apparel, which (as you often testify) is in his own nature indifferent, can not be likened to the bondage of Egypt, which is slavery to sin, error and superstition. The substance of popish religion may well be compared to those chains, for that many are sure tied there, with ignorance and blindness, from the which you may still go forward (to God's praise and your own discharge) by discrete and diligent teaching, to lose God's people sitting in darkness, and in the shadow of death, as many a godly man doth yet still, following the worthy examples of wise preachers aforetime, who in such like things contented themselves with the manner of the region, where they preached, 
Aug. Epi. 117.  and never willed them to lay aside their Heathenis he apparel, 
De civi. dei. lib. 19 cap. 19  no more then almighty God commanded his people to cast away from them the Egyptians clothes, when he delivered them thence, and preached unto them new laws and ordinances. 
Exo. 12.  Though Moses suffered the people so redeemed from captivity, to use the Aeigptians apparel: yet no man thought that he would ever bring them into Egypt again. Thus then by doctrine if you labour still to pull some out of captivity and darkness, 
1. Tim. 4  and go before your flock on that manner, as S. Paul speaketh, you should be a pattern, in word in conversation, in love, in spirit, in faith, and pureness, you need not to deem of yourselves worse than all godly men will judge of you, that is, that you be workmen that need not to be ashamed, rightly dividing the word of God, 
2. Tim. 2 Mat. 24.  and giving God's household meat in due season. You know how you must instruct in meekness an obedience all men, 
2. Tim. 2  proving if God at any time will give them repentance, 
Rom. 2.  that they may understand the truth, and that they may come to amendment out of the snares of the devil: And also you know, 
2. Pet. 2.  that wherein you teach other men, you must specially teach yourselves, so doing, you shall not lead your flock to Egypt gaiane. For they turn to Egypt, 
Hebr. 6.  who wallow again in the mire of their sins and errors, who after they were once lightened, and had tasted of the heavenvly gift, and were made partakers of the holy ghost, make a mock of the son of God (as it is written to the hebrews) whose case is ve●ie lamentable.  The answerer. 
The bondag of Egypt is slavery to superstition. the substans of popish religion is the very bondag. superstitius ceremonies are the Cheins whereby we were tyede to it. You cavil vaynelie of the Egyptian garments, none of the Israelites were Egyptians priests, that wore Idolatrus garments, you say well that wherein we teach other men we must teach ourselves. We teach other men to abhor all popish Ceremonies, therefore we must not Embrace these our selves. Matth. Illirycus a learned man, writing against Adiap horistas or indifferent men, altogether agreeing with us and overthrowing you. calleth the ceremonies garlic, & onnians of Egypt.  The examiner. 
You have taught (you say) as Tertullian did: That nothing must be taken from the Idoll-Tertullian in that place speaketh of that thing, 
De corona milit.  which was first invented, A canditatis diaboli of the devils professors, or of them that were mere idolaters, than he speaketh of that thing which was, Dicatum ipsis a primordio, dedicated to set forth the worship done to idols from the beginning, which two conditions you find not in these matters now talked of. For they were brought into the Church by them that professed the same God and Christ that we do: neither were they appointed to serve any, saving the true God, since the coming of the son of God: And therefore you misreport this authority, and such like.  
Tertulian dissenteth very much from your opinion in the wearing of abused apparel as it appeareth where he handleth somewhat this matter, saying: 
De idol.  first the causes must be considered, for the which a man doth any service or duty: Then he granteth that the purple rob which was used of idolatrous priests, might be worn, 
De cor. mil.  if it where a token of birth, of kin, or of order. Moreover, in that place whence you fetch your authority, he thinketh that somethynges invented and abused of idolaters, may serve both to our use, and the service of God, if they have any profit, help, or comfort for the life of man, as at large is there set out, where he inveigheth sharply against the Garland, being then worn both of idolaters among Christian men without all kind of commodity, & also of the Idol itself, which was decked therewith. Wherefore (if you had meant plainly) you might have translated these words, In habitu idoli, in the habit of the idol: and not in the habit of an idolater, as you have done.  The answerer 
We must think you handle the controversy with little consciens when you would wrest Tertulian out of our hands, who most planielie & directllie handlith our very case●, as Peter Martyr in a manner confessith, & you do not greatly deny. We say that papists are the devils professors, & that they first dedicated them to the service of their Idols, for they never did good servis in the Church of Christ. We agree with Tertullian, that many things abused may be retainid, even garments, but not such as were abused to Idolatry, for he saith Tantum enim honoris nomine, conferebantur h●is qui familiaritatem Regum, merebantur etc. They were given only to honour such, as deserved the familiarity of kings, for if they had been bound to the prishod or to any service of Idols, doubtless such men of holiness & constancy, (he meaneth joseph & Daniel) would straight way have refused such defiled apparel. Note hear that Nabuchodonoser & Darius, by whom Daniel was preferred to honor did confess the true god. And commanded all men to do the like Dan. 4. & 6. and Tertulianus affirmeth that if the apparel had been such as was used to Idolatri Daniel would not have worn it, for he saith that purple & other signs of dignities & poweres that in the begning have been dedicated to the dignities & powers of idolatry (habent prophanationis suae maculam). They have their spot of profaning with the idols themselves. Again (tunicam si induas inquinatam per fe poteris forsitan illam non inquinari part, sed tu per illam mundus esse non poteris). If thou put on a garment that is defiled by it self, thou mayst perchance no defile it by thee, but thou by it canst not be clean. Nulbitus licitus est apud nos, illicito actui ascriptus. No apparel is lafwll for us that hath been appointed for an unlawful act. speaking of apparel appointed for idolatry. To be short in his book of prayer he condemnith all Ceremonies used in prayer (that have not authoritio of the scripture) for superstition, & for this ca●se at the lest not to be used, because they make us like the gentiles (ut est quorumdam positis paenulis orationem facere, sic enim adeunt ad idola nationes) as the manor of some men is to put of their cloaks when they pray, for so the Gentiles go to worship their Idols. To put of a cloak & put on a surplice are they not indifferent? they are both in nature & substans good, in use & ceremony forbidden. & why should this be enjoined▪ Let these places be well considered & then judge whether Tertulian make against us, and whether we have misconstrued his words or no.  The examiner. 
What you have taught also (as you writ) of the Mass and the Pope's holy creatures, you may in that still continue as occasion shall serve. Yet it is a great marvel that you see not, that it is far worse to communicate in false religion and idolatrous Sacraments, then to wear the apparel of the Heathens and such like, specially when all false and erroneous opinion is quite removed from them.  The answerer. 
We cannot but teach that all his holy creatures, are unholy & superstitius though the creation from god be good. You marvel that we see not that it is far worse to communicate in false religion & Idolatrus sacraments, then to wear the apparel. We marvel greatly, what you should mean to say so. S. Paul provithe to the Cort. that to eat meat offered to Idols, was to communicate with devils. 1. Cor. 10. Even as to eat the Sacrament is to communicate with Christ. And to eat of the sacrifices is to be partakers of the altar. What difference there is between papists & gentiles in this respect, We confess that we see not.  The examiner. 
Tertullian saith, that many Christian men took up Pallium a Heathenish vesture. 
De pall. Ad fab. Cle. recog. 7. 2. Tim. 4.  Jerome saith, that many Godly men wore the Greek Philosopher's weed, so that therefore they were pointed at as they went. Clemens (if you like his authority) saith, S. Peter had upon him that garment called Pallium. Chrysostom, saith, that Paul also sent for his Pallium, 
Ter. de pal Au gell. lib. cap. 15  a Romish garment, for his use, and yet these were not thought, nay they would not communicate with the Gentiles in their serving of devils. Many an lionest man weareth a Hat, which was the privilege of Ceres' priests and jupiters': and yet detesteth idolatry. Many a godly Levite preached Christ (no doubt of it) in his jewish apparel: and yet he was well known to flee jewish religion. It is not then (as you think) as great an evil to wear garments abused, as to be partaker of idolatrous sacrifice, specially when as to the godly Christian all things are sanctified.  The answerer. 
Colleworts twice sodden are poison, we have before answered off Tertulians' cloak, that it was the mantle of a philosopher, not of an Idolatert, as for the hates of Ceres & jupiters' priests, we have not to do with them, no more then with Cardnalls' hats. you should prove that Ceres & jupiters' priests, if they were made ministers of the Church of Christ, might retain their hats, by which they were known to be Ceres & jupiters' priests. Our hats are not privilegiati galeri, priviliged hats appointed to serve in religion, but common & civil hats, For the levites we answered before, that they had no such usual apparel distinct from other men as you fantasy. 
Act. 4.  As clear as you make it, you shall never prove that, such Christian Levites preached or ministered in their Ephods. Barnabas was a levit. What jewish apparel wore he? we read that he had so little regard to his apparel that he rend it with Paul when he save God dishonoured. Paul was a Pharisie but he had given over pharisaical apparel, 
Act. 23  and wore as you grant (pallium) a romish garment, ergo not ●ewishe. And in the counsel he was fain to declare, & that with a loud voice, that he was a pharisee, he was not known by his garment to be one.  The examiner 
Now at length are you come to the epilog [as it were] or full conclusion of your work, 
Epilog.  and pretend great sear, where as little needeth and allege feeble causes for so stoutea refusal, and brag of courageous constancy to much out of time. If you have taught [for your] teaching you oftentimes tell us of, as wherein (belike) you could not sometime undiscreetly behave yourselves) that no holiness is to be hanged upon any kind of apparel: that they be superfluous of themselves toward our salvation: that some have been abused to superstition: and if you so declare still, and yet not without lawful authority, upon some good considerations, and to an end both political and also profitable: now use these things which you know other godly are contented to wear, not for holiness, salvation, or superstition, but that they would (as it were) redeem the time of preaching Christ's Gospel to his people, by God's grace, none of those sorts of men, for whom you (and we also) are careful, shall by you justly be hurt: neither shall your doctrine rightly be called into suspicion, as which was and is all one, though it be uttered in apparel, rather appointed by order, then devised and chosen by private men's heads.  The answerer. 
If we had as large consciencis as you have gown sleaves, perchance we need not fear, but for any thing that you say we have great cause to fear, lest we offend, and bring our doctrine, that we have taught into doubt and that we shall teach into suspicion.  The examiner. 
This many men think very strange in you, that you stand in greater fear that men will believe rather your apparel then your words: your coat, than your preaching: your owteward show then your inward mind, often opened by speech, and plainly set before them to perceive. What do you judge of god's people, that they be so much without sense & understanding? You fear the thing yourselves imagine, and imagine even what you list.  The answerer. 
We judge gods people to be as by experiens we find them, and it is raither like they will believe our doings, than our sayings. if we say all marks of Idolatry are to be abhorred, many seeing us use them ourselves, will think there is no great danger in using them, nor truth in our words, what so evar we say of them. it is the best persuasion, if the tongue & the cote talk & theache one thing. Are for offence gueing, our protestation will not excuse us, no more than if a man would wilfully dig a pit break a bridge, or lay a log, in the way & then cry out & say O. take heed you fall not. we must stop holles not make them take away stumbling blocks, not lay them, & then bid men beware of them.  The examiner. 
Here next may be seen your severe and sharp sentence upon all you brethren and fellow ministers, when you in yourselves pronounce but hell and damnation to all them which upon sincere▪ love toward the flock of Christ, 
1. Cor. 16.  having a wide door opened unto them by gods singular grace, to spread abroad the knowledge of Christ, have not such regard in whar apparel they should enter and feed, as to be found faithful dispensers of the mysteries of God. In which painful service if they go forward to the end, shall hear not that terrible voice upon the naughty servant, which you utter: but the comfortable saying to the good servant, well god servant. etc.  The answerer. 
Nay here may be seen your false and uncharitable interpretation to say that we threaten to others, that we fear to ourselves. Of other we say once again, they stand or fall to their Lord, who by his fire shall bourn all the hay, straw, and wood, and save all them that hold fast upon the only foundation jesus Christ.  The examiner. 
In the judgement of all wise men, you had done right well, 
Luke 19  if you had either stayed your pen in this place, or spoken more plainly for the discharge of some, when as you notify to the world, that the earnest solicitors of these matters were bloody persecutors, and still bear back in the religion of Christ.  
Surely the sagest and sobrest in this common wealth & Church, conceive a better opinion of them that first stablished these things by law, and of them also which of duty now call upon the execution of the same, as they may rightly of them, by whom chiefly all romish religion, with superstition and error, was through the spirit of God banished this Relame.  
Well, howsoever it hath pleased you for spite against some one, to bring a great number of very godly in obloqui and suspicion, if the things required be indifferent in themselves, and not so horrible & dangerous for this Church at these days (as the prudent and char overseers judge, even as it were in the sight of Christ, to whom they must render an account for his dear flock) what matter is it who they be that call, upon you to accomplish your duty? Unless you think that no man ought to make general laws in the like cases, but let every Curate be supreme governor in his own parish. which lose imagination, what inconvenience it will draw with it, you may well consider.  
How innocent hands they have from the blood of all God's Saints, who under a most godly, virtuous, and pure regiment, deal with you all manner of ways, that you slip not from your loyal obedience, yea though they should use toward some of you charitable severity, terrible lenity, avengement medicinal (as S. Augustine setteth out the true ecclesiastical discipline) not only the wise within this Realm understand: but the enemies also without, 
contra. li Petil. li. 3. cap. 4.  confess.  The answerer. 
All wise men be not of one judgement, but they may easily see if they will that to be true which we have said, that the earnest solicitors in these matters, seek not the advancement of god's glory, but the defacing of the Gospel. You always burden us with envy, as though we meant all them that by any means, meddle with the matter, to be bloody persecutors, nay all godly men wish, and we as gods Ministers, may speak, that those prudent and chary overseers which tithe mint and anice would raither execute mercy and judgement, mercy in providing more than ten thousand Preachers, not hindering those few that are. judgement in disserning between half Papists, Hietlinges, and faithful and learned preachers. judgement in restoring discipline to the Church without the which it is no perfect Church, thereby to punish the evil and cherish the good. not to be so strait in exhorting trifles as though nothing wanted to the perfection of the Church but the apparel of ministers  The examiner 
But because your enemies, as you surmise, put you in mind of your dutiful subjection, you will not be cowards (you say) yielding your weapons to your adversaries hands: As if by wearing this apparel, the sword of God's word were wrested out of your handling, 
1. Cor. 10  where as (you know well enough] in these orders: you may manfully cast down strong holds, overthrow imaginations, and every high thing that exalteth himself against the knowledge of God, and bring into captivity all understanding, to the obedience of Christ, yea and take vengeance of all disobedience, as S. Paul describeth at large the faithful preachers weapons and fight.  The answerer. 
We count Hypocrites and papists, to be our Enemies, not such as you surmise, to who me we should yield, the power of god's word though we kept the books, if we did that which we have taught to be contrary.  The examiner. 
Nay God grant this undiscrete dealing of yours, be not a voluntary throwing away of your weapons in deed, marvelous dangerous also to Christ's people committed to your charge, whiles you open thus a gap for hirelings to creep in, and defend not your flocks from the great perils of heinous errors, and ungodliness of life, because some having interest, aswell as you, in your sheep, show unto you an orderly poy at or two.  The examiner. 
This is untimely jesting, to know we are violently thrust out, and say we willingly leave our flocks, we trust that they which can defend the cause alone with out us, will provide for the Church with out us which God grant.  The examiner. 
Last of all, you request two things. 
Tit. pri. Rom: 14.  The one: That you may keep your conscience undefiled. This your petition in some things touching the worship of God, might have his place: But in these matters (which you call indifferent) what is it that should defile you? The thing hit celf or your weak opinion of it? The thing itself doth not pollute you: For (as saint Paul saith to the pure, 
1. Cor. 8  all things are pure. And agrine: Nothing is common or unclean of itself. Now as concerning your weakness (thanks be to God (that which the same S. 
1. Cor. 8.  Paul reporteth of the Corinth's, may be verified of you: we all have knowledge. And: we are sure that an Idol is nothing in the world, and that there is none other God but one. It were to be wished (and would to God there were no examples now of it) that none of them which pretend herein a straightness of conscience, 
Math. 23  did strain a Gnat, and swallow a Camel.  The answerer. 
Last of all you repeat your principals so often craved, and yet never granted that these things, are indifferent, then that there is no way to spot our consciencis, unless they were weak, as though they may not be spotted by giving offence to others, we marvel with what learning and consciens you allege Saint Paulls affirmation, that which was but his adversaries objection, we have all knowledge, when immediately after in plain words he denieth it, to be true, saying all men have not knowledge. If any of our judgement in this matter strain at a gnatt, or swalloweth A Camel, we have not nor will not take upon us to defend them.  The examiner. 
Next you require, freedom to reach your flocks by doctrine. This thing your bounden obedience may easily obtain: where as by your own wifulnes, you deprive yourselves thereof. Then you would go before your sheep in that which you have thought. If it be as far as becometh your own persons and degree, you shall deserve thanks, whensoever you perform it. For though it chance so oftentimes, that many things are to be taught of themselves indifferent: yet in your example it shall not be lawful for you to use them before your paroeces as you list. Meet is it that Christian people hear divers times of the freedom of conscience, in meats, places, times, and days: and yet neither you nor they ought to disturb political order lawfully taken.  The answerer. 
Yet again we deprive ourselves, when all the world knoweth we are deprived by others, and would gladly part from our living, upon condition we might preach Christ purely. S. Paul was glad that Christ was preached whether it were of occasion or good will. God grant the same mind to all our Bishops and magistrates. our requests were made in humble suet and were of the fathers of the Clergy themselves thought, reasonable, we hope the queens Majesty will give a more merciful answer than you have, who have been in all your treatise against us your poor, brethren a cruel Orator.  The examiner. 
Which disturbance of public quiet in rites and ordinances (which may be for the variety of places divers, and yet to be straightly observed) what a great offence it is, not only the Scriptures may teach you, & the usage of Ghristes' true Church: but also the determination of this Church in England, both agreed upon in king Edwarardes' days, & also testified and subscribed by themselves, who now would gainsay their own doings then. The words which the whole Synod were well pleased withal. & whereunto all the Clergies hands are set to be these:  
It is not necessary that traditions and ceremonies be in all places one or utterly like, for at all times they have been divers, and may be changed according to the diversies of countries, times, and men's manners, so that nothing be ordered against the word of God. 
In the articles agreed in the last Synod.  Whosoever through his private judgement, willingly and purposely doth openly break the traditions and ceremonies of the Church, which be not repugnant to the word of God, and be ordained and approved by common authority, ought to be rebuked openly (that other may fear to do the like) as one that offen death against the common order of the Church, and hurteth the authority of the Magistrate, and woundeth her consciences of the weak brethren.  
After these Godly men's judgements, if you go before your flock in this quiet manner, your example verily shall edify much.  
Thus therefore, if we all shallbe faithful & wise servants, giving our masters household de their duty of meat in due season, and also be found by our Lord, when he cometh, so doing, happy shall we be and we shall have our portion, not with the hypocrites, where is weeping and gnashing of teeth: but with the blessed in the kingdom of the most mighty God, which is king of kings and Lord of Lords, to whom be honour and rule everlasting. Amen.  The answerer. 
The articles of the Synod have such conditions annexed to them, that we need not fear to subscribe to them again in the former, so that nohing be ordered against the word of god in the latter which be not repugnant to the word of god according to these conditiones we pray god that all men may decree and obey orders.  The examiner. 
But let us follow the truth in love, 
Ephes. 4.  and in all things grow up into him which is the head, that is Christ.  The answerer. 
It is the thing that we wish to follow, the truth in love and in all things to grow up into Christ, which is the head and not to grow backward to Antichrist.  The examiner. 
Nevertheless, in that whereunto we are come, let us proceed by one rule, 
Phil. 3.  that we may be of one accord.  The auswerer. 
You should have added the words going before, let us therefore as many as be perfect be thus minded, and if you be otherwise minded, God shall reveal that same unto you if you would be content, that as many as be perfect, continue in the same mind, we would be glad to proceed by one rule, that we may all be of one accord to the which we wish you would with us say. Amen.  
FINIS.