To the godly Readers, Grace, and peace from God. etc.  
TWo treatises ye have here ensuing (beloved in Christ) which ye must read without 
a 1. Thes. 5. 21 ja. 1. 19 20. jam. 2. 1.  partiality or blind affection. For otherwise you shall neither see their meaning: nor refrain yourselves from rashly condemning of them, without infre cause. For certain men there are of great countenance, which will not lightly like of them, because they principally concern their people and vaiusre dealings: whose credit is great, and whose friends are many, we mean the Lordly Lords, Archbishops, Bishops, Suffragans Deans, University Doctors, and Bachelors of Divinity, Archdeacon's, chancellors, and the rest of that proud generation, whose kingdom must down, hold they never so hard: because their tyrannous Lordship can not stand 
b Math. 15. 13 Luke. 16. 15  with Christ's kingdom. And it is the special mischief of our English church, and the chief cause of backwardness, and of all breach and dissension. For they whose authority is 
c Math. 20. 25. 26. Math. 23. 8. 9 10. Mark. 10. 4.2. 43. Lu. 22. 15.  forbidden by Christ, will have their stroke without their fellow servants, yea, though ungraciously, cruelly and Pope-like they take upon them to 
d Math. 24. 48. 49.  beaten them, and that for their own childish Articles, being for the most part against the manifest truth of God: First, by experience their rigour hath too plainly appeared ever since their wicked reign, and specially for the space of these five or six years last passed together. Of the enormities, which with such rigour they maintain these treatises do in part make mention, justly craving redress thereof. But the matters do require a larger discourse. Only the authors of those, thought it their parts to admonish you at this time, of those inconveniences which men seem not to think upon, and which without reformation, cannot but increase further dissension: the one part being proud, pontifical and tyrannous: and the word of God for the other part express & manifest, as if it pleased the state to examine the matters, it would be evident. And would to God, that free conference in these matters might be had. For how so ever learned and many they seem to be, they should and may in this realm find enough, to match them, and shame them to, if they hold on as they have begun. And out of this realm, they have all the best reform churches throughout Christendom against them, they were once of our mind, but since their consecration they be so transubstanciated, that they are be come such as you see. But in a few words to say what we mean. Ether must we have a 
e Math. 9 37. 38.  right ministry of God, 
eph. 4. 11. 12  & a right 
f Mat. 18. 15. 16. 17.  government of his church, according to the scriptures set up (both which we lack) or else there can be no right religion, nor yet for contempt thereof can 
g Prou. 29. 18 Amos. 8. 11. 12. etc. Math. 21. 23. etc. 1. Cor. 11. 30  God's plagues be from us any while deferred. And therefore though they link in together, and slanderously charge poor men (whom they have made poor) with grievous faults, calling them Puritans, worse than the Donatists, exasperating & setting on, such as be in authority against them: having hitherto miserably handled them, with revilings, deprivations, imprisonments, banishments, & such like extremities, yet is these poor men's cause never the 
h Math. 10. 16. 26  worse: nor these challengers the better: nor god his 
i Esay. 59 1  hand the further of, to link in with his against them: nor you (christian brethren) must never the rather without examination 
k Exo. 23. 1. 2 Math. 7. 1. 2 jam 4. 11. 12  condemn them. But thankfully take this taste which God by these treatises offereth you, & weigh them by the word of God, and do your endeavour every one in his 
l 1. Cor. 5. 7. 1. Cor. 7. 20  calling to promote his cause. And let us all with more 
m Psal. 50. 15 Math 7. 7 1. Tim. 2. 1. 2  earnest prayer than we are wont, earnestly commend it to God his blessing: and namely, that it will please him by his spirit, to lighten the heart of our most gracious sovereign, and the rest in authority, to the benefit of his small flock, and the overthrow of their proud enemies, that godliness may by them proceed in peace, & God his glory thorough jesus Christ, be thoroughly advanced. Which we call God to witness, is our only labour and suit. And so presently we leave you, hearty beseeching God to grant it. Amen.   

¶ An Admonition to the Parliament.  
Sing that nothing in this mortal life is more diligently to be sought for, & carefully to be looked unto 
a 2. Reg. 23 2. Chro. 17. 2. Chro. ●9 30. 31. Ps 1●2. 2. 3. 〈…〉 21. 12. Ioh●. ●. 19  than the restitution of true religion and reformation of God's church: it shall be your parts (dearly beloved) in this present Parliament assembled, as much as in you lieth to promote the same, and to employ your whole labour and study, not only in abandoning all popish remnants both in ceremonies and regiment, but also in bringing in and placing in God's church those things only, which the Lord himself 
b Deut 〈…〉 Deut 1●. 32.  in his word commandeth. Because it is not enough to take pains in taking away evil, 
c Psal. 37. 27 Rom. 12. 9  but also to be ocupied in placing good in the stead thereof. Now because many men see not all things, and the 
d 1. Cor. 2. 14.  world in this respect is marvelously blinded, it hath ●ea thought good to proffer to your godly considerations, a true platform of a church reform, to the end that it being laid before your eyes, to behold the great unlikeness betwixt it & this our english church: you may learn either with perfect 
e Psal. 31. 6 Psa. 139. 22.  hatred to detest the ●●e, and with singular love to embrace, and careful endeavour to plant the other: or else to be without excuse before 
f john. 15. 22  the majesty of our God, who (for the discharge of our conscience, and manifestation of his truth) hath by us revealed unto you at this present, the sincerity and simplicity of his Gospel▪ Not that you should either 
g 2. Tim. 3. 8  wilfully withstand, or ungraciously tread 
h Mat. 7. 6  the same under your feet, for God doth not disclose his will to any such end, but that you should yet now a the length with all your main and might, endeavour that Christ (whose 
i Mat. 11. 31.  easy yoke & light burden we have of long time cast off from us) might rule and reign in his church by the sceptre of his word only.  
May it therefore please your wisdoms to understand, that we in England are so far off, from having a church rightly reform, according to the prescript of God's word, that as yet we are scarce come to the outward face of the same. For to speak of that wherein the best consent, & whereupon all good writers accord. The outward marks whereby a true christian church is known, are preaching of the word purely, ministering of the sacraments sincerely, and Ecclesiastical discipline which consists in admonition and correction of faults severely. Touching the first, namely the ministery of the word, although it must be confessed that the substance of doctrine by many delivered, is sound and good, yet here in it faileth, that neither the ministers thereof are according to gods word proved, elected, called, or ordained: nor the function in such sort so narrowly looked unto, as of right it ought, and is of necessyrie required. For whereas in the old church a trial was had, 
l Act. 2. 21. Act. 6. 3. 1 Tim. 3. 2. 7 Tit. 1. 6.  both of their ability to instruct, and of their godly conversation also: now, by the letters commendatory of some one man, noble or other, tag & rag, learned and unlearned, of the basest 
m 1. Reg. 12 31  sort of the people (to the slander of the gospel in the 
n Rom. 2. 24.  mouths of the adversaries are freely received. In those days 
o Hebr. 5. 4. Eze. 44. 10. 12. 13. jerem. 23.  no idolatrous sacrificers or heathenish priests were appointed to be preachers of the Gospel: but we allow, and like well of popish mass mongers, men for all seasons, King Henry's priests, Queen mary's priests, who of a truth (if God's word were precisely followed) should from the same be utterly removed. Then 
p 1. Tim. 4. 11.  they taught others, now they must be instructed themselves, and therefore like young children they 
q Ninisters of London enjoined to learn M. Nowel's Catchisme.  must learn cathechismes, and so first they consecrated them and make them ministers, and then they set them to school. Then election was made by the Elders with the common 
r Act. 1. 26.  consent of the whole church: now every one picketh out for himself some notable good benefice, he obtaineth the next advowson, by money or by favour, and so thinketh himself to be sufficiently choose. Then the congregation 
s Act. 6. 2. 3.  had authority to call ministers: in stead thereof now, they run, they ride, and by unlawful suit and buying, prevent other suitors also. Then no 
t Act. 14. 23. 2. Cor. 8. 19  minister placed in any congregation, but by the consent of the people: now, that authority is given into the hands of the bishop alone, who by his sole authority thrusreth upon them such, as they many times aswell for unhonest life, as also for lack of learning, may, and do istly dislike. Then, none admitted to the ministery, but 
v Act. 1. 25.  a place was void before hand, to which he should be called: but now, bishops (to whom the right of ordering ministers doth at no hand appertain) do make 60. 80. or a 100 at a clap, & sand them abroad into the country like masterless men. Then, after just trial and vocation they were admitted to their function, by laying on of the hands of the company of the 
w 1. Tim 4. 14.  eldership only: Now there is (neither of these being looked unto) required a surples, 
⁂ These are required by their Pontifical.  a vestiment, a pastoral staff, beside that ridiculus & (as they use it to their new creatures) blasphemous saying, receive the holy ghost. Then every pastor 
x Act. 20. 28. Ephe 4. 11. Titas. 1. 5. 1. Peter. 5. 2  had his flock, and every flock his shepherd, or el● 
y Act. 14. 23.  shepherds: Now they do not only run frisking from place to place (a miserable disorder in God's church) but 
z Esay. 5. 8  covetously join living to living making shipwreck 
& 1. Tim. 1. 19  of their own consciences, & being but one shepherd (nay, would to God they were shepherds and not wolves) have many flocks. Then the ministers were 
* phi. 2. 20. 25 Coloss. 1. 7. Luk. 9 2.  preachers: now bore readers. And if any be so well disposed to preach in their own charges, they may not without my lords licence. In those days known 
a 1. Sa. 9 18. mat. 26. 4. 8. math 26. 73  by voice, learning and doctrine: now they must be discerned from other by popish and Antichristian apparel, as cap, gown, tipper. etc. Then, as God gave utterance 
b john. 6. 38. john. 12. 49 1. Cor. 11. 23.  they preached the word only: Now they read homilies, articles, injunctions etc. Then 
c 1. Tim. 3. 1.  it was painful: now gainful. 
d Phil. 4. 11. 2. Cor. 6. 4. 4. 10.  Then poor and ignominious in the eyes of the world: now rich & glorious. And therefore titles, livings, and offices by Antichrist devised are given to them, as Metropolitan, archbishop, Lord's grace, Lord Bishop, Suffragan, Deane, Archdeacon, Prelate of the garter, Earl, County Palatine, honour, high commissyoners, justices of peace & quorum. etc. All which, together with their offices, as they are strange & unheard of in Chrystes church, nay plainly 
f 〈◊〉 23. 11. 12 〈◊〉. 22. 25 1. 〈◊〉. 11. Pet. 5. 2. 3 1. Tim. 1. 2  in god's word forbidden: So are they utterly with speed out of the same to be removed. Then ministers were not so tied to any one form of prayers, but as the spirit (g) moved them, and as necessity of time required, so they might pour forth hearty supplications to the Lord Now they are bond of necessity to a 
h 〈…〉.  prescript order of service, and book of common prayer in which a great number of things contrary to God's word are contained, as baptism 
i 〈…〉  by women private 
k 1. Cor. 11. 18.  Communions, jerrish 
l Act. 15. 10.  purifying, observing 
m Apod. 20. 9  of Holidays, etc. potched (if not all together, yet the greatest piece) out of the Pope's portius. Then 
n 1. Pet. 5. 2  feeding the flock diligently: now teaching quarterly. Then preaching 
o 2. Timo. 4. 2  inseason and out of season: Now once in a month is thought of some sufficient, if twice, it is judged a work of supererogation. Then nothing taught but God's word, Now Prince's pleasures, men's devices, popish ceremonies, and Antichristian rites in public pulpits descended. Then they 
p phil. 2. 20. 23  sought them, Now they seek theirs.  
☞ These, and a great many other abuses are in the ministery remaining, which unless they be removed and the truth brought in, not only God's justice shall be powered forth, but also God's church in this realm shall never be builded. For if they which seem to be workmen, are no workmen in deed, but in name, or else wor● not so diligently & in such order as the works me from commandeth, it is not only unlikely that the building shall go forward, but altogether impossible that ever it shallbe perfyred. The way therefore to avoid these inconveniences, and to reform these deformities is this: Your wisdoms have to remove advowsons, patronages, impropriations, and bishop's authority, claiming to themselves thereby right to ordain ministers, & to bring in the old and true election, which was accustomed to be 
q Act. 1. 26. 6. 2. 3. 14. 23.  made by the congregation. You must displace those ignorant and unable ministers already placed, & in their rooms appoint such as both can and will by God's assystauce feed the flock. You must pluck down & utterly overthrow without hope of restitution, 
r 1. Pet. 5. 2  the court of faculties, from whence not only licences to enjoy many benefices, are obtained, as Pluralities, Trialities, Totquote etc. but all things for the most part, as in the court of Rome are set on sale, licences to marry, to eat flesh in times prohibited to lie from benefices & chargrs, and a great number beside, of such like abhon●●●ations. Appoint to every congregation a learned & diligent preacher. Remove homilies, articles, injunctions, & that prescript order of service made out of the mass book. Take away the Lordship, the loitering, the pomp, the idleness, and livings of bishops, but yet employ them to such ends as they were in the old church appointed for. Let a lawful and a godly signory look that they preach, not quarterly or monthly, but continually, not for filthy lucre sake, but of a ready mind. So God shallbe glorified, your consciences discharged, and the flock of christ (purchased 
s Act. 20. 28.  with his own blood) edified.  
Now to the second point, which concerneth ministration of Sacraments. In the old time, the word was 
t Math. 3. 1  preached, before they were minystred: now it is supposed to be sufficient, if it be read. Then, they were minystred in public 
v Mar. 1. 5 1. Cor. 11. 18  assemblies, now in private houses. Then 
w Mat. 28. 19 1. Corin. 4. 1.  by ministers only, now by midwives, and Deacons equally. But because in treating of both the sacraments together, we should deal confusedly: we will therefore speak of them severally. And first for the lords supper, or holy communion.  
They had no introite, for Celestinus a pope brought it in, about the year. 430. But we have borrowed a piece of one out of the mass book. They read no fragments of the Epistle & Gospel: we use both. 
☞ Note, the we condemn not the doctrine contained theriu.  The Nicene Crede was not read in their Communion: we have it in ours. There was then, accustomed to be an examination of the communicants, which now is neglected. Then they ministered the sacrament with common 
a Acts. 2. 42. 46. Act. 20. 7.  and usual bread: now with wafer cakes, brought in by Pope Alexander, being in form, fashion and substance, like their god of the altar. They received it 
c Mat. 26. 20 Mar. 14. 18. Luk. 22. 14 john. 13. 28.  sitting: we kneeling, according to H●norius Decree. Then it was delivered generally, & in definitely, Take you 
e mat. 26. 26. mark. 14. 22. 1. Cor. 11. 24.  and eat you: we particularly, and singularly, Take thou, and eat thou. They used no other words but such as Christ left: We borrow from papists, The body of our Lord jesus christ which was given for thee. etc. They had no Gloria in exceists, in the ministrerie of the Sacrament then, for it was put 
f Telesphonis in Anno. 130.  to afterward. We have now. They took it with conscience. We with 〈◊〉. They shut men by reason of their 
g 1, Cor. 5. 11.  sins, from the Lords Supper. We thrust them in their sin to the lords Supper. They ministered the Sacrament plainly. We pompously, with singing, piping, surplice and cepe wo●●ing. They simply as they 
h 1. Cor. 11. 23.  received it from the Lord We sinfully, mixed with man's inventions and devices. And as for baptism, it was enough with them, if they 
i Acts. 8. 35. 36. 37. Act. 10. 47.  had wa●er, and the party to be baptized, faith, and the minister to preach the word, and minister the sacraments.  
Now, we must have surplice devised by Pope Adaien, interrogatories ministered to the infant, holy sorts invented by Pope Pi●s, crossing and such like pee●es of Popery, which the church of God in the Apostles times never known (and therefore not to be used) nay (which we are sure of) were and are man's devices, brought in long after the purity of the primative church. To redress these, your wisdoms have to remove (as before) ignorant ministers, to take away private communions and baptisms, to enjoin Deacons and Midwives not to meddle in ministers matters, if they do, to see them sharply punished To join assistance of Elders, and other offices, that seeing men will not examine themselves, they may be examined, and brought to 
n 1. Co. 11. 28. 1. Pet. 3. 15.  tender a reason of their hope. That the statute against waffer cakes may more prevail then an Injunction. That people be appointed to receive the Sacrament, rather ●●tting, for avoiding of superstition, than kneeling, having in it the outward show of evil, from 
o 1. Thes. 5. 22  which we must abstain. That Excommunication he restored to his old former force. That papists nor other, neither constrainedly nor customably, communicate in the mysteries of salvation. That both the Sacrament of the lords supper and Baptism also, may be ministered according to the ancient purity & simplicity. That the parties to be baptized, if they be of the years 
p Mat. 3. 6.  of discretion, by themselves & in their own people, or if they be infants, by their parents (in whose room if upon necessary occasions and businesses they be absent, some of the congregation knowing the good behaviour and sound faith of the parents) may both make rehearsal of their faith, And also if their faith be sound, and agreeable to holy scriptures, desire to be in the same baptized. And finally, that nothing be done in this or any other thing, but that which you have the express warrant of god's word for.  
Let us come now to the third part, which concerneth ecclesiastical discipline. The officers that have to deal in this charge, are chief three, ministers, preachers, or pastors of whom before. Seniors or elders, and Deacons. Concerning Seniors, not only their office but their name also is out of this english church utterly removed. Their office was to 
q Act. 15. 4. 1. Cor. 12. 28.  govern the church with the rest of the ministers, to consult, to admonish, to correct, and to order all things appertaining to the state of the congregation. In frede of these Segnyors in 
r Rom. 12. 8.  every church, the pope hath brought in and we yet maintain, the Lordship of one men over many churches, yea over sundry Shyeres. These Seygnyors then, did execute their offices in their own persons without substitutes. Our Lord bishops have their under offices, as Suffragans, Chancellors, Archdeacon's, officials, Commissaries, and such like. Touching Deacons, though their names be remaining, yet is the office sowly perverted and turned upside down, for their duty in the primative church, was to 
s Rom. 12. 8.  gather the alms diligently, and to distribute it faithfully, also for the sick and impotent persons to provide painfully, having ever a diligent care, that the charity of godly men, were not wasted upon loiterers 
t 2. Thes. 3. 10.  and idle vagabonds. Now it is the first step to the ministery, nay, rather a mere order of priesthede. For they 
v Pontifi. tit. The orderring of deacons.  may baptize in the presence of a bishop or priest, or in their absence (if necessity so require) minister the other Sacrament, likewise read the holy Scriptures and Homilies in the congregation, i●struce the youth in the catechism, and also preach, if he be commanded by the bishop. Again, in the old church, every 
w Philip. 1. 1. john. 13. 27. Act. 6. 5. 1. Tim. 3. 8.  congregation had their Deacons. Now they are ●yed to Cathedral churches only, and what do they there? gather the alms and distribute to the poor: nay, that is the lest piece or rather no part of their function. What then? to sing a gospel when the Bishop ministereth the Communion. If this be not a perverting of this office and charge, let every one judge. And yet lest the reformers of our time should seem utterly to take out of God's Church this necessary function, they appoint somewhat to it concerning the poor, and that is, to search for the sick, needy, and impotent people of the parish, and to intimate their estates, names, and places where they devil to the Curate, that by his exhortation they may be relieved by the parish, or other convenient alms. And this as you see, is the nighest part of his office, and yet you must understand it to be in such places where there is a Curate and a Deacon: every parish can not be at that cost to have both, nay, no parish so far as can be gathered, at this present hath. Now then, if you will restore the church to his ancient offices, this you must do. In stead of an Archbishop or Lord bishop, you must make 
x 2. Cor. 10. 7 Coloss. 1. 1. Philip. 1. 1. 1. Thes. 1. 1.  equality of ministers. In freade of Chancellors, Archdeacon's, Offycialles, Commissaries, Proctors, Summoners, church wardens, and such like: You have to pl●t in every congregation a lawful and godly signory. The Deaconship 
y 1. Tim. 3. 8.  must not be confounded with the ministery, nor the Collectors for the poor, may not vsur●e the Deacons office: But he that hath an 
z Rom. 12. 7 1. Cor. 7. 20.  office, must lo●ke to his office, and every man must keep himself within the bounds and limmites of his own vocation. And to these three ●oyntly, that is, the Ministers, Seniors, and deacons, is the whole regiment of the church to be committed. This regiment consists especially in ecclesiastical discipline, which is an order left by God unto his church, whereby men learn to frame their wills and doings according to the law of God, 〈…〉 instructing & admonishing one another, 
jam. 5. 16 Mat. 18. 15  yea and by correcting and punishing all wilful persons, and con●●●s of the same. Of this discipline there is 〈◊〉 kinds, one private, wherewith we will not 〈◊〉 because it is impertinent to our purpose, an other public, which although it hath been long banished, yet if it might now at the length be restored, would be very necessary and profitable for the building up of God's house. The final end of this discipline, is the reframing of the disordered, & to bring them to repentance, and ●o bridle such as would offend. The chiefest part and last punishment of this discipline is excommunication, by the consent of the church determined, if the offender be obstinate, which how miserably it hath been by the Pope's proctors, and is by our new Canonists abused, who seethe not? In the primative church it was in 
b 1. Cor. 5. 4.  many men's hands: now one alone excommunicateth. In those days it was the last censure of the church, and never went forth but for 
c 1. Cor. 5. 11. 2. Thes. 3. 14  notorious crimes: Now it is pronounced for every light trifie. Then excommunication was greatly regarded and feared. Now because it is a money matter, no whit at all esteemed. Then for 
d 1. Tim. 1. 20. 1. Corin. 5.  great sins, severe punishment, and for small offences, censures according. Now great sins either not at all punished, as 
e Levi. 24. 14. 16. Num. 15. 34. etc.  blasphemy 
f Deutro. 23. 19 20.  vs●●y, drunkenness. etc, or else slightly passed over with pricking in a blanket, or pinning in a sheet, as 
g Leu. 20. 10. De●. 22. 22.  adultery, whoredom, etc. Again, such as are no sins (as if a man conform not himself to popish orders and ceremonies, if he come not at the whistle of him, who hath by God's word no authority to call, we mean Chancellors, officials, and all that r●●le) are grievously punished, not only by excommunication, suspension, deprivation and other (as the● term if) spiritual coercion, but also by banishing, imprisoning, revilings, taunting, 〈◊〉 what not? Then the sentence was tempered according 
h 1. Tim. 1. 20.  to the notoriousness of the fact. Now on the one side either hatred against some persons, carrieth men headlong into rash and cruel judgement: or else favour, affection, or money, mitigateth the rigour of the same, and all this cometh to pass, because the regiment left of christ 
i Mat. 18. 17 1. Cor. 12. 28 Rom. 12. 8. 1. Tim. 5. 17. Acts. 15. 2. 4. 6. 22. 23.  to his church, is committed into one man's h●eeds, whom alone it shall be more easy for the wicked by bribing to pervert, than to overthrow the faith and piety of zealous and godly company, for such manner of men in deed 
k Exo. 18. 21. Deut. 1. 13.  should the Signors be. Then it was said tell 
l Mat. 18. 17.  the church: now it is spoken, complain to my Lord's grace, primate & Metropolitan of all England, or to his inferior, my Lord Bishop of the diocese, if not to him, show the Chancellor or Offyciall, or commissary. Again, whereas the excommunicate were never received till they had 
m 2. Cor. 2. 7.  publicly confessed their offence. Now for paying the fees of the court, they shall by master Offyciall, or Chancellor, easily be absolved in some private place. Then the congregation, by the wickedness of the offender grieved, was by his public penance satisfied. Now absolution shall be pronounced, though that be not accomplished. Then the party offending should in his own person, hear the sentence of Absolution pronounced. Now, Bishops, Archdeacon's, Chancellors, officials, Commissaries and such like, absolve one man for another. And this is that order of ecclesiastical discipline which all godly wish to be restored, to the end that every one by the same, may be kept within the limits of his 
n 1. Cor. 7. 20  vocation, and a great number be brought to line in godly conversation. Not that we mean to take away the authority of the civil 
o Rom. 13.  Magistrate and chief governor, to whom we wish all ulessednes, and for the increase of whose godliness we daily 
p 1. Tim. 2. 2.  pray: but that christ being restored into his kingdom, to rule in the same by the sceptre of his word, & severe discipline: the Prince may be better obeyed, the realm more flourish in godliness, and the Lord himself more sincerely & purely according to his revealed will served, then heretofore he hath been, or yet at this present is. Amend therefore these horrible abuses, and reform God's church, and the 
q Psal. 16. 8.  Lord is on your right hand, you shall not be removed forever. For he will deliver and defend you from all your enemies, either at home or abroad, as he did faithful jacob 
r Gen. 35. 5.  & good 
s 2. chro. 17. 10  jehosaphat. Let these things alone, and God is a righteous judge, he will one day call you to your reckoning. Is a reformation good for France? and can it be evil for England? Is discipline meet for Scotland? and is it unprofitable for this realm? Surely God hath set these examples before your eyes to encourage you to go forward to a thorough & a speedy reformation. You may not do as heretofore you have done, patch and piece, nay rather go backward, and never labour or (t) contend to perfection. But altogether remove whole antichrist, both head and tail, and perfectly plant that purity of the word, that simplicity of the sacraments, and severity of discipline, which christ hath commanded, and commended to his church. And here to end, we desire all to suppose that we have not attempted this enterprise for vainglory, gain, preferment, or any other worldly respect: neither yet indging ourselves, so exactly to have set out the state of a church reform, as that nothing more could be added, or a more perfect form and order drawn: for that were great presumption, to arregate so much unto ourselves, seeing that as we are but weak and simple souls, so God hath raised up men of profound judgement and notable learning. But thereby to declare our good wills towards the setting forth of God's glory, and the building up of his church, accounting this as it were, but an entrance into further matter, 
Philip. 1. 6  hoping that our God, who hath in us begun this good work, will nor only in time hereafter makers strong and able to go forward therein: but also move other, upon whom he hath bestowed greater measure of his gifts and graces, to labour more thoroughly and fully in the same.  
The God of all glory so open your eyes to see his truth, that you may not only be inflamed with a love thereof, but with a continual care seek to promote, plant, and place the same amongst us, that we the Enlish people, and our posterity, enjoying the sincerity of God's gospel for ever, may say always: The Lord be praised. To whom with christ jesus his son our only saviour, & the Holy ghost our alone comfortor, be honour, praise, and glory, for ever and ever. Amen.  
☞ FINIS.   

A view of Popish abuses yet remaining in the English Church, for the which Godly Ministers have refused to subscribe.  Abide patiently the lords leisure. Cast thy care upon the Lord, and he will bring it to pass, he will do it. The jeopardous time is at hand, that the wrath of God shall be declared from heaven upon all ungodliness of those seducers that wtholde the truth in unrighteousness, and set his commandments at nought, for their own traditions. 
WHereas immediately after the last Parliament, held at Westminster, begun in Anno. 1570. and ended in Anno. 1571. the ministers of gods holy word and sacraments, were called before her majesties high commissyoners, and enforced to subscribe unto the Articles, if they would keep their places and livings, and some for refusing to subscribe, were unbrotherly and uncharitably entreated, and from their offices and places removed: May it please therefore this honourable and high court of Parliament, in consideration of the premises, to take a view of such causes, as then did withhold, and now doth the foresaid ministers from subscribing and consenting unto those foresaid articles, by way of purgation to discharge themselves of all disobedience towards the church of God and their sovereign, and by way of most humble entreaty, for the removing away and utter abolishing of all such corruptions and abuses as withheld them, through which this long time brethren have been at unnatural war and strife among themselves, to the hindrance of the gospel, to the joy of the wicked, and to the grief and dismay of all those that profess Christ's religion, & labour to attain Christian reformation.  

The first Article.  
First, that the book commonly called the book of common prarers for the church of England, authorized by Parliament, and all & every the contents therein be such as are not repugnant to the word of God.  
Albe●t, right honourable & dearly beloved, we have at all times born with that, which we could not amend in this book, and have used the same in our ministery, so far forth as we might: reverencing those times & those people, in which and by whom it was first authorized, being studious of peace, and of the building up of Christ's church, yet now being compelled by subscription to allow the same, & to confess it, not to be against the word of God in any point but tolerable: We must needs say as followeth, that this book is an unperfect book, culled & picked out of that popish dunghill, the Portuise and Mass book full of all abominations. For s●me, & many of the contents therein, be such as are against the word of God, as by his grace shallbe proved unto you. And by the way, we cannot but much marvel at the crafty wiliness of those men whose parts had been first to have proved each and every content therein, to be agreeable to the word of god, seeing that they enforce men by subscription to consent unto it, or else sand them packing from their callings.  
1 They should first prove by the word, that a reading service going before, and with the administration of the sacraments, is according to the word of God, that private Communion, private baptism, baptism ministered by women, holidays ascribed to saints, prescript services for them, kneeling at communion, wafer cakes for their bread when they minister it, surplice and cope to do it in: churching of women, coming in veils, which is not commanded by law, but yet the abuse is great, by reason that superstition is grown thereby in the hearts of many, and others are judged the use it not, 
Psalm. 121.  abusing the Psalm to her, I have lifted up mine eyes unto the hills, etc. and such other fool she things, are agreeable to the written word of the almighty. But their craft is plain. Wherein they deceive themselves, standing so much upon this word repugnant, as though nothing were repugnant; or against the word of God, but that which is expressly forbidden by plain commandment, they know well enough and would confess, if either they were not blinded, or else their hearts hardened, that in the circumstances each content wherewith we justly find fault, & they too contentiously for the love of their livings maintain, sinelling of their old popish priesthood, is against the word of God. For besides that this prescript form of service as they call it, is full of corruptions, it maintaineth an unlawful ministry, unable to execute that office.  
By the word of God, it is an office of preaching, they make it an office of reading: Christ said 
a Mat. 28. 1●. Mar. 16. 15  go preach, they in mockery give them the Bible, and authority to preach, and yet suffer them not, except that they have new licences. So that they make the chiefest part which is preaching, but an accessary that is as a thing without which their office may and doth consist. In the scriptures there is attributed unto the ministers of God, the knowledge of the 
b 1. Cor. 4. 1  heavenly mysteries, & therefore as the greatest took of their love, they are enjoined to 
c joh. 21. 16. 17  feed God's Lambs, and yet with these, such are admitted and accepted, as only are bore readers that are able to say service, and minister a Sacrament according to their appointment. And that this is not the feeding that christ spoke of, the scriptures are plain. 
d For reding ministers, view these places. Mala. 2. 7 Esay. 56. 10 Zach. 11. 15 Mar. 15. 14 1. Tim. 3. 6  For bore reading of the word and single service saying, is bare-feeding, yea it is as evil as playing upon a stage, & worse too. For players yet learn their parts without book, and these, a many of them can scarcely read within book. These are empty feeders, 
e Math. 6. 22  dark eyes, 
f Math. 9 18 Philip. 3  ill workmen to hasten in the Lord's harvest 
g Luk. 14. 17  messengers that cannot call 
h math. 23. 34  Prophets that cannot declare the will of the Lord, 
i Math 5. 13  unsavoury salt, 
k Math. 15. 14  blind guides, 
l Esay. 56. 10  sleepy watchmen 
m 1. Cor. 4. 1. Luk. 16 1. etc  untrusty dispensers of God's secrets, 
n 2. Tim. 2. 15.  evil dividers of the word, 
o Tit. 1. 9  weak to withstand the adversary, 
p 2. Ti. 3. 15. 16  not able to confute, 
m 1. Cor. 4. 1. Luk. 16 1. etc  and to conclude, so far from making the man of God perfect to all good works, that rather the quite contrary may be confirmed.  
By this book, bore reading is 
q 1. Cor. 3. 9  good tilling, and single service saying, is excellent 
r 1. Cor. 3. 9  building, and he is shepherd good enough, that can as popish priests could, out of their Portuise, say fairly their divine service. Nay, some in the fullness of their blasphemy have said that much preaching bringeth the word of god into contempt, and that four preachers were enough for all London, so far are they from thinking it necessary, and seeking that every congregation should have a faithful pastor. Paul was not so wise as these politic men. When he said, we 
s Rom. 10. 14  can not believe except we hear, and we can not hear without a preacher. etc, seeing we may hear by reading, and so believe without a preacher. Foolishly he spoke, when he said he 
t 1. Tim. 3. 2  must be apt to teach, sith every man of the basest sort of the people is admitted to this function of such as 
v 2. Chro. 13. 9  jeroboam did sometimes make his priests. We will say no more in this matter, but desire you to consider with us what small profit and edification this silly reading hath brought to us these. 13. years paste (except perhaps by some circumcelion or new Apostle, we have had now & then a fleeing sermon) surely our sins are grown ripe, our ignorance is equal with the ignorance 
w isaiah. 24. 2. 5  of our leaders, we are lost 
x Zach. 11. 15. 16. 17. etc.  they cannot find us, we are sick, they can not heal us, we are hungry, they cannot feed us, except they lead us by other men's lights, and heal us by saying a prescript form of service, or else feed us with homilies, that are too homely, to be set in the place of God's scriptures: ☞ are not the people well nodifyed think you, when the homily of sweping the church is read unto them? ☞ But drunken they are, and show their own shame, that strive so eagerly to defend their doings, that they will not only not acknowledge their imperfections: but will enforce other men to allow them.  
2 In this book also, it is appointed that after the Creed, if there be no sermon, an homily must follow either already set out, or hereafter to be set out. This is scarce plain dealing, 
Homilies.  that they would have us consent unto that which we never saw, and which is to be set out hereafter, we having had such cause already to distrust them, by that which is already set out, being corrupt and strange, to maintain an unlearned and reading ministry: and sith it is plain that men's works ought to be kept in, and nothing else but the voice, of God and holy Scriptures, in which only are contained 
y 2. ti. 3. 16. 17. 2. Pet. 1. 19 20. 21. Rom. 1. 16. 1. Cor. 1. 18. &  all fullness and suffyciencie to decide controversies, must sound in his church, for the very name Apocrypha testifieth that they were read in secret and not openly.  
3 In this book, days are ascribed unto Saints, and kept holy with fasts on their evens, & prescript service appointed for them, which beside that, they are of many superstitiously kept and observed, are also contrary to the commandment 
z Exod. 20. 9 Exo. 23. 12 Deut. 5. 13. Esay. 1. 10. 13. 14. Levi. 23. 3. 2. Esra. 1. 13 Rom. 16. 6 Gal. 4. 10. 11  of God. Six days shalt thou labour, and therefore we for the superstition that is put in them, dare not subscribe to allow them.  
4 In this book we are enjoined to receive the Communion kneeling, 
a Mat. 26. 20 Mar. 4. 1●1 Luk. 22. 14. john. 13. 28.  which beside that it hath in it a 
& 1. Thes. 5. 22 Exod. 12. 11  show of popish idolatry, doth not so well express a supper, neither agreeth it so well with the institution of christ, as sitting doth. Not that we make sitting a thing of necessity belonging unto the Sacrament, 
b Gala. 4. 10 Galath. 5. 3. 4. 5. Hebrews in many places.  neither affirm we that it may not be received other wise, but that it is more near the Institution, and also a mean to avoid the danger of Idolatry, which was in times passed too common, and yet is in the hearts of many, who have not forgotten their bread god, so slenderly have they been instructed? Against which we may set the commandment. Thou 
c Exo. 20. 5 Half Communion.  shalt not bow down to it, nor worship it.  
5 As for the half Communion, which is yet appointed like to the commemoration of the Mass, we say little of it, saving that we may note, how near the translator bound himself to the Mass book, that would not omit it. We speak not of the name of priest wherewith he defaceth the minister of Christ (because the priest that translated it, would perhaps fain have the ministers of Christ to be joined with him) seeing the office of priesthood is ended, Christ being the last priest that ever was. To call us therefore priests as touching our office, is either to call back again the old priesthood of the law, which is to deny christ to be come, or else to keep a memory of the popish priesthood of abomination still amongst us. As for the first, it is by 
d Heb. 5. 1. 6 Hebr. 9 11  Christ abolished, and for the second it is of Antichrist, & therefore we have nothing to do with it. Such aught to have 
e Eke. 44. 10. 12. 13 ●erem ●. 23 Hebr. 5. 4.  no place in our church, neither are they ministers of Christ, sent to preach his gospel, but priests of the Pope to sacrifyse for the quick & the dead, that is to creade under their feet the blood of Christ. Such aught not to have place amongst us, as the scriptures manifestly teach. Besides that we never read in the new Testament, that this word priest as touching office, is used in the good part, except it speak of the levitical priesthood, or of the priesthood of christ.  
6 Sixthly, in this book three or four are allowed for a fift number to receive the communion, and the priest alone together with one more, or with the sick man alone, may in time of necessity, that is, when there is any common plague, or in time of other visitation, minister it to the sick man, and if he require it, it may not be denied. This is not I am sure like in effect to a private mass: that scripture 
f 〈…〉  drink you all of this, maketh not against this, and private communion, is not against the scriptures.  
7 And as for private baptism, that will abide the touchstone. 
g Mat. 28. 19  Go you (saith Christ and teach, baptizing them. etc. Now teaching is divorced from communions and sacraments. They may go alone without doctrine. Women that may 
h 1. Cor. 14. 24 1. Tim. 2. 11  not speak in a congregation, may yet in time of necessity, minister the sacrament of baptism, and that in a private house. And yet, this is not to tie necissitie of salvation to the Sacraments, nor to nowsell men up in that opinion. This is agreeable with the scriptures, & therefore when they bring the bapti●ed child, they are received with this special commendation. I certify you, that you have done well, and according unto due order. etc. But now we speak in good earnest, when they answer this: Let them tell us, how this gear agreeth with the scriptures, and whether it be not repugnant or against the word of God? But some will say that the baptism of women is not commanded by law. If it be not, why do you suffer it, and wherefore are the children so baptized accordingly? common experience teacheth that it is used almost in all places, and few speak against it. And this I am sure of, that when it was put in the book that was the meaning of the most part that were then present, and so it was to be understand as common practice without controlment doth plainly declare.  
8 The public baptism, that also is full of childish & superstitious toys. First in their prayer they say that God by the baptism of his son jesus Christ, did sanctify the flood jordan, and all other waters, to the mystical washing away of sin, attributing that to the sign which is 
i 1. john. 1. 7 Act. 20. 28. Rom. 3. 24  proper to the● work of God in the blood of Christ, as though virtue were in water, to wash away sins. Secondly, they require a promiss of the godfathers and godmothers (as they term them (which is not 
k Rom. 7. 15. 18. 21. Rom. 9 16.  in their powers to perform. Thirdly, they profane holy baptism, in toying foolishly, for that they ask questions of an infant, which can not answer, and speak unto them, as was wont to be spoken unto men, and unto such as being converted, answered for themselves, & were baptised. Which is but a mockery 
l Gala. 6. 7  of God, and therefore against the holy scriptures. Fourthly, they do superstitiously and wickedly institute a new sacrament, which is proper to Christ only, marking the child in the forehead with a cross, in token that hereafter he shall not be ashamed to confess the faith of Christ. We have made mention before of that wicked divorce of the word and sacraments. We say nothing of those that are admitted to be witnesses, what ill choice there is made of them, how convenient it were, seeing the children of the faithful only are to be baptised, that the father should and might, if conveniently, offer & present his child to be baptised, making an open confession of that faith, wherein he would have his child baptised, as is used in well reform churches.  
9 As for Matrimony, that also hath corruptions too many. It was wont to be counted a sacrament, and therefore they use yet a sacramental sign, to which they attribute the virtue of wedlock. I mean the wedding ring, which they foully abuse and dally with all, in taking it up, and laying it down: In putting it on, they abuse the name of the Trinity, they make the new married man, according to the Popish form, to make an idol of his wife, saying: with this ring I thee wed, with my body I thee worship. etc. And because in Popery, no holy action might be done without a mass, they enjoin the married persons to receive the communion (as they do their bishops and priests when they are made. etc.) other p●rtie things out of the book, we speak not of, as that 
* Abuses accidental.  women contrary 
m 1. Cor. 11. 5  to the rule of the Apostle, come, and are suffered to come bore headed, with bagpipes and ●idlers before them, to disturb the congregation, and that they must come in at the great door of the church, or else all is ●arred. With divers other heathenish toys in sundry countries, as carrying of whea●e sheaves on their heads, and ca●●ing of corn, with a number of such like, whereby they make rather a May game of marriage, than a holy Institution of God.  
10 As for confirmation, which the papists and our m● say was in times past Apostolical, grounding their opinion perhaps upon some dream of Jerome, yet as they use it by the bishop alone, to them that lack both discretion and faith, it is superstitious & not agreeable to the word of God, but popish & peevish. As though baptim were not already perfect, but needed confirmation, or as though the bishop could give the holy ghost. 〈◊〉 They appoint a prescript found of service to bury the dead: And that which is the duty of every christian, they tie alone to the minister, whereby preier for the dead is maintained, and partly gathered out of some of the prarers, where they pray that we with this our brother, & all other departed in the true faith of thy holy name, may have our perfect cons●●●●ation and bliss, both in body & soul. We say nothing of the threefold peal because that it is rather licenced by injunction, then commanded in their book, nor of their strange mourning by changing their garments, which if it be not hypocritical, yet it is superstitious & heathenish, because it is used only of custom, nor of burial sermons, which are put in place of trentals, whereout spring many abuses, and therefore in the best reform churches, are removed. As for the superstitions used both in country and city, for the place of burial, which way they must lie, how they must be fetched to church, the minister meeting them at church style with surplice, with a company of greedy clerks, that a cross white or black, must be set upon the dead corpses, that bread must be given to the poor, and offerings in Burial time used, and cakes sent abroad to friends, by cause these are rather used of custom and superstition, then by the authority of the book. Small commandment will serve for the accomplishing of such things. But great charge will hardly bring the lest good thing to pass, and therefore all is let alone, and the people as blind and as ignorant as ever they were. God be merciful unto us, and open our eyes that we may see what that good and acceptable will of God is, and be more earnest to provoke his glory.  
12 Churching of women after childbirth, smelleth of jewish purification: their other rites & customs in their lying in, & coming to church, is foolish and superstitious, as it is used. She must lie in with a white sheet upon her bed, and come covered with a vail, as ashamed of some folly. She must offer, but these are matters of custom, and not in the book: But this Psalm (as is noted before) is childishly abused, 
o Psalm. 121  I have lift up mine eyes unto the ly●ls, ●rom whence cometh my help. The sun shall not burn th●e by day, nor the moon by night.  
13 In all their order or service 
p 1. Cor. 14. 16  there is no edification, according to the rule of the Apostle, but confusion, they ●osse the Psalms in most places like ●ennice balls. They pray that all men may be saved, & that they may be delivered from thundering & tempest, when no danger is nigh. That they sing Benedictus, Nunc dimittis and Magnificat, we know not to what purpose, except some of them were ready to die, or except they would celebrated the ine●ory of the virgin, and john Baptist. etc. Thus they profane the holy scriptures. The people some standing, some walking, some talking, some reading, some praying by themselves, ●●tend not to the minister. He again posteth it over, as fast as he can gallop. For either he hath two places to serve, or else there are some 
* Games of Sodom.  games to be played in the afternoon, as lying for the whetstone, heathenish dancing for the ring, a bear or a bull to be baited, or else jacke an apes to ride on horseback, 
Standing at the gospel came ●rom Anastatius the pope, in An. 404.  or an interlude to be played, & if no place else can be got, this interlude must be played in the church▪ etc. Now the people sit and now they stand up. When the old Testament is read, or the lessons, they make no reverence, but when the gospel cometh, than they * all stand up. For why, they think that to be of greatest authority, and are ignorant that the scriptures came from one spirit. When jesus is named, then of goeth the cap, and down goeth the knees, with such a scraping on the ground, that they cannot hear a good while after, so that the word is hindered, but when any other names of God are mentioned, they make no courtesy at all, as though the names of God were not equal, or as though all reverence ought to be given to the syllables. We speak not of ringing, when Matins is done, and 
* Accidental abuses.  other abuses incident. Because we shallbe answered, that by the book they are not maintained, only we desire to have a book to reform it. As for organs and curious singing, though they be proper to popish dens, I mean to Cathedral churches, yet some others also must have them. The Queen's chapel, and these churches, (which should be spectacles of christia●… reformation) are rather patterns and precedents to the people, of all superstitions.  
14 Their pontifical (which is annexed to the book of common prayer, and whereunto subscribing to the Articles, we must subscribe also) whereby they consecrated Bishops, make ministers & deacons, is nothing else but a thing word for word drawn out of the Pope's pontifical, wherein he showeth himself to be Antichrist most lively. And 
q lit. 22. 25. 26 1. pe. 5. 3. 4. 5 Math. 20. 25. 26. Mat. 23. 8. 11. 12. Gala. 2. 6 Heb. 5. 4. Luk. 16. 25 Ezech. 34. 4. 2. Cor. 1. 24.  as the names of Archbishops, Archdeacon's▪ Lord bishops, Chancelers. etc. are drawn out of the Pope's shop together with their officers. So the government which they use, by the life of the Pope which is the Canon law is Antichristian & devilish, and contrary to the scriptures. And as safely may we, by the warrant of God's word subscribe to allow the dominion of the Pope universally to reign over the church of God, as of an archbishop over an whole province, or a Lord bishop over a diocese, which containeth many shires and parishes For the dominion that they exercise the archbishop above them, & they above the rest of their brethren, is unlawful, and expressly forbidden by the word of God.  
15 Again, in that they are honoured with the 
r Math. 23. 8. etc. joh. 13 15 16 john. 5. 44. 2. Cor. 10. 16. 17. 18.  titles of great rulers, as Lord, Lords grace▪ Metropolitan, primate of all England, honour. etc. it is against the word of God.  
Moreover, in that they have 
s Lu. 9 60. 61 Luk. 12. 14 Rom. 12. 7 1. Tim. 6. 11. 2. Tim. 2. 3. 4  civil offices, joined to the Ecclesiastical, it is against the word of God. As for an Archbishop to be a Lord precedent, a Lord bishop, to be a county Palatine, a Prelate of the garter, who hath much to do at S. George's feast, when the Bible is carried before the procession in the crosses place, a justice of peace, or justice of Quorum, an high Commissioner. etc. and therefore they have their prisonnes, 
* Bishop's prisons, popish Eugenius the first bringer of them in.  as clinks, gatehouses, colehouses, towers and castles, which is also against the scriptures. This is not to have keys but sword, & plain tokens they are, that they exercise that, which they would so feign seem to want, I mean dominion over their brethren. ☞ And which of them have not preached against the Pope's two sword: Now whether they use them not themselves▪ 
mat 18. 17. 18 Act. 11. 30. Act. 15. 2. 4. 6. etc.   
16 In that the Lord Bishops, their suffragans, Archdeacon's, Chancelers, Officials, proctor's, Doctors, summoner's, and such ravening rablers, take upon them, which is most horrible, 
Rome 12. 7. 8 Philip. 1. 1. 1. Cor. 12. 28. 1. Th. 5. 12. 13 1. Tim. 4. 14 1. Tim. 5. 17.  the rule of God's Church, spoiling the pastor (t) of his lawful jurisdiction over his own flock given by the word, thrusting away most sacrilegiously that order which Christ hath left to his church, & which the primative church hath used, they show they hold the doctrine with us, but in unrighteousness, with an outward show of godliness, but having denied the power thereof, entering not 
v john. 10. 1.  in by Christ, but by a popish and unlawful vocation. We speak not 
w Act. 6. 3. 4. Act. 14. 23 Acts. 20. 28. 30. etc. Ro. 12. 6. 7. 8 1. co. 9 16. 17  how they make Ministers by themselves alone, and of their sole authority, and that in secret places, of their election and probation, that it is of him, to whom by no right it belongeth. And that when they have made them, either they may tariye in their College, and lead the lives of loitering losels, as long as they live, or else gad abroad with the bishop's bulls like to Circumcelions, to preach in other men's charges where they li●t, or else get benefices by friendship or money, or flattery where they can catch them, or to conclude: If all these fail, that they may go up and down like beggars, & fall to many follies: or else as many have done, set up bills at Paul's, or at the Royal exchange, & in such public places, to see if they can hear of some good masters, to entertain them into service. Surely, by the Canon law, by which the bishop's reign & rule, they aught to keep those ministers, which they make as long as they have no livings and places. We know three or four Bishops in this realm, would have kept such houses, as never none did in this land, if this rule had been observed. They clapped them out so fast by hundreds, and they make them pay well for their orders, and surely to speak the truth they were worthy, for the Bishops (what odds so ever there were of their gifts) yet in their letters gave them all a like commendation. They put on their surplice, or else subscribed like honest men. Fie upon these stinking abominations.  
17 We should be too long to tell your honours of Cathedral churches, the dens of or said of all loitering lubbers, where master Deane, master Vicedeane, master Canons or Prebendaries the greater, master petty Canons, or Canons the lesser, master chancellor of the church, master treasurer, otherwise called judas the purssebearer, the cheese chauntor, singing men special favourers of religion, squeaking choristers, organ players, gospelers, pi●telers, pensioners, readers, vergeries. etc. live in great idleness, and have their abiding. If you would know whence all these came, we can easily answer you, that they came from the Pope, as out of the Trojan horses belly, to the destruction of God's kingdom. The church of God never knew them, neither doth any reform church in the world know them.  
18 And birds of the same feather, are covetous patrons of benefices, persons, vicars, readers, parish priests, stipendaries, and riding chaplains, that under the authority of their masters, spoil their flocks of the food of their souls. 
a Philip. 2. 21  Such seek not the Lord jesus, but their own bellies 
b jude. 12.  clouds they are without rain, trees without fruit 
c Mat. 23. 27.  pa●●ted sepulchres full of dead bones, fatted in all abundance of iniquity, and lean locusts in all feeling, knowledge, and sincerity.  
19 What should we speak of the archbishop's court, 
To prove that the regiment of the church should be spiritual, read Calvin in his commentaries upon these places.  sith all men know it, and your wisdoms can not, but see what it is. As all other courts are subject to this, by the Pope's prerogative, yea, and by statute of this realm yet unrepealed, so is it the filthy quagmire, and poisoned plash of all the abominations that do infect the whole realm. We speak not of licenses granted out of this court, to marry in forbidden times, as in lent, in advent, in the gang week, when the priest in his surplice, singing gospels, & making crosses, rangeth about in many places upon the Emberdayes, and to forbidden people, 
Ephe. 11. 23.  & in exempt places. We make no mention of licences, 
1. Thes. 5. 13.  to eat white meat, 
1. Tim. 5. 2.  and flesh in Lent, & that with a safe conscience, for rich men that can buy them with money, 
Heb. 10. 30.  nor we say nothing how dearly men pay for them. As for dispensations with benefyc●d boys, tollerations for non residents, bulls to have two benefices, to have three, to have more, and as many as they list or can get, these are so common, that all godly and good men are compelled with grief of heart, to cry out upon such abominations. We omit excommunication for money, absolution for the same, and that by absolving one man for another, which how contrary it is to the scriptures the complaints of many learned men by propositions in open schools proposed, by writings in printed books set out, and by preaching in open pulpits, have been sufficiently witnessed. To conclude, this filthy court hath full power together with the authority of this petty pope, Metropolitan and primate of all England, to dispense in all causes, wherein the pope was wont to dispense, under which are contained more cases and causes, than we are able to reckon. As for the Archbishop of York, we deal not with him. We refer him to that learned Epistle, which Beza written unto him about these matters.  
20 And as for the commissaries court, that is but a petty little srinking ditch, that floweth out of that former great puddle, robbing Christ's church of lawful pastors, of watchful Segniors and Elders, and careful Deacons. 
1. Cor. 5. 4.  In this court as in the other, * one alone doth excommunicate, one alone sitteth in judgement, and when he will, can draw back the judgement which he hath pronounced, having called upon the name of God, and that for money which is called the changing of penance. In this court, for non payment of two pennies, a man shall be excommunicated if he appear not when he is sent for, if he do not as his ordinary would, from whom he had his popish induction & institution, and to whom he hath sworn, Canonicam obedientiam, Canonical obedience, if he learn not his Catechism like a good boy without book, when it were more meet he should be able to teach others. To conclude: if he be not obedient to all these Lord bishops officers, by and by he must be cut of by excommunication. And as it is lightly granted and given forth, so if the money be paid, and the court discharged, it is as quickly called in again. This court poulleth parishes, scourgeth the poor hedge priests, ladeth Churchwardens with manifest perjuries, punisheth whoredoms and adulteries with toyish censures, remitteth without satisfying the congregation, and that in secret places, giveth out dispensations for unlawful marriages, and committeth a thousand such like abominations. God deliver all Christians out of this Antichristian tyranny, where the judges, advocates, and proctor's, for the most part are papists, and as for the scribes and notaries as greedy as cormorantes, and if they all should perhaps see this writing, they would be as angry as wasps, and sting like hornets. Three of them would be enough to sting a man to death, for why they are high commissioners. All this we say springeth out of this pontifical, which we must allow by subscription, setting down our hands, that it is not repugnant or against the word of god, we mean this antichristian hierarchy, and popish ordering of ministers, strange from the word of god, and the use of all well reform churches in the world.  
21 We have almost let pass one thing worthy the remembrance, 
It containeth manifest blasphemy, as may appear.  which is, that they take upon them blasphemously, having neither promise nor commandment to say to their new creatures, receive the Holy ghost. As though the holy ghost were in their power to give without warrant, at their own pleasure.  
And thus much be spoken as touching this book, 
Ephes. 1. 17.  against which to stand, is a wonder to two sorts of men, the one ignorant, the other obstinate. The Lord give those that be his, 
2. Tim. 2. 7  understanding in all things, that they may have judgement: 
2. Cor. 4. 4  as for the other whom the god of this world hath blinded, lest they 
f Math. 13. 15  should see and confess the truth and so be saved, and that do in the full growth of wickedness, maliciously resist the truth. God confounded them, that peace may be upon Israel, and his saving health upon this nation. Amen.   

The .2. Article.  
That the manner and order appointed by public authority about the administration of the sacraments and common prayers, and that the apparel by sufficient authority appointed for the ministers within the church of England, be not wicked nor against the word of God, but tolerable, and being commanded for order and obedience sake, are to be used.  
For the order of administration of Sacraments and common prayer, enough is said before, all the service and administration is tied to a surplice, in Cathedral churches they must have a cope, they receive the Communion kneeling, they use not for the most part common bread 
g Act. 2. 46.  according to the word of god, and the statute, 
Act. 20. 7  but starch bread according to the Injunction. They commonly minister the Sacraments without preaching the word.  
And as for the apparel, 
Apparel.  though we have been long born in hand, and yet are, that it is for order and decency commanded, & yet we know and have proved that there is neither order, nor cumlines, nor obedience in using it. There is no order in it, but confusion: No comeliness, but deformity: No obedience, but disobedience, both against God and the Prince. We marvel that they could espy in their last Synod, that a grey Amise, which is but a garment of dignity, should be a garment (as they say) defiled with superstition, and yet that copes, caps, surplice, tippe●s and such like baggage, the preaching signs of popish priesthood, the pope's creatures, kept in the same form to this end, to bring dignity and reverence to the Ministers and Sacraments, should be retained still, and not abolished: But they are as the garments of the Idol, to which we should say, 
h isaiah. 30. 22. 1. Thes. 5. 22.  avant and get thee hence. They are as the garments of Balamites, of popish priests, enemies to God and all Christians. They serve not to edification, they have the show of evil (seeing the popish priesthood is evil) they work discord, they hinder the preaching of the Gospel, they keep the memory of Egypt still amongst us, and put us in mind of that abomination whereunto they in times past have served, they bring the ministery into contempt, they offend the weak, they encourage the obstinate. Therefore can no authority by the word of God, with any pretence of order and obedience command them, nor make them in any wise tolerable, but by circumstances, they are wicked, and against the word of God.  
If this be not plain enough by that which is already set forth, we mind by God's grace to make it plainer, and should do it better, if it were as lawful for us (as for our adversaries) to publish our minds in Print. Neither is the controversy betwixt them and ●s as they would bear the world in hand, as for a cap, a tippet, or a surplice, but for great matters concerning a true ministry and regiment of the church, according to the word. Which things once established the other melt away of themselves. And yet consider I pray you, whether their own argument doth not choke themselves, for even the very name of trifles doth plainly declare that they ought not to be maintained in Christ's church. And what shall our bishops win by it? Forsooth, that they be maintainers of trifles, and trifling bishops, consuming the greatest part of their time in those trifles whereas they should be better occupied. We strive for true religion & government of the church, and show you the right way to throw out Antichrist both head and tail, and that we will not so much as communicate with the tail of the beast: but they after they have thrust antichrist out by the head, go about to pull him in again by the tail, cunningly colouring it, lest any man should espy his foot steps, as Cacus did when he stolen the Oxen, For if it might please her majesty, by the advise of you right Honourable, in this high Court of Parliament to hear us by writing or otherwise, to defend ourselves, than (such is the equity of our cause) that we would trust to find favour in her majesties sight: then should appear what slender stuff they bring to defend themselves, that are so impudent by open writing to defend it: then those patched pamphlets made by sudden upstarts, and new converts, should appear in their colours, and truth have the victory, and God the glory. If this can not be obtained, we will by God's grace address ourselves to defend his truth by suffering, and willingly lay our heads to the block, and this shall be cure peace, to have quiet consciences with our God, whom we will abide for, with all patience, until he work our full deliverance.   

¶ The .3. Article.  
That the articles of Religion which only concern the true christian faith, and the doctrine of the Sacraments, comprised in a book imprinted: Articles, where upon it was agreed by both Archbishops. etc. and every of them contain me & godly christian doctrine.  
For the Articles concerning the substance of doctrine using a godly interpretation in a point or two, 
Doctrine.  which are either too sparely, 
The right government of the Church can not be separated from the doctrine.  or else too darkly set down, we were & are ready according to duty, to subscribe unto them. We would to god that as they hold the substance together with us, and we with them: so they would not deny the effect and virtue thereof. Then should not our w●rdes and works be divorced, but Christ should be suffered to reign, a true ministery according to the word instituted, 
1. Timot. 3. 2  Discipline exercised, Sacraments purely and sincerely ministered. This is that we strive for, and about which we have suffered 
k 1. Pet. 3. 17.  not as evil doers, but for resisting Popery, and refusing to be stung with the tail of Antichristian in●ection, ready 
l 1. Pet. 3. 15.  to tender a reason of our faith, to the stopping of all our enemies mouths. We therefore for the church of God's sake, which aught to be most dear unto you, beseech you for our Sovereign's sake, upon whom we pray, that all God's blessyngs may be powered abundantly, we pray you to consider of these abu●es to reform God's church according to your duties and callynges, that as with one mouth we confess one Christ, so with one consent, this reign of Antichrist may be turned out headlong from amongst us, and Christ our Lord may reign by his word over us. So your seats shall be established and settled in great assurance, you shall not need to fear your enemies: for God will turn away his threatened plagues from us. Which he in mercy do, for his Christ's sake. Amen.  
FINIS.    

To the Christian Reader, health in the Lord.  
WE have thought good, in this latter end of our book, for sundry considerations, to certify you (beloved brethren) of the reasons that have moved us, who are the authors of these treatises, to keep back our names, and also to suppress the name of the Printer of them, because peradventure it may seem strange otherwise, and also because we mean not by our example to allow such as might abuse you with lewd matter under any such colour. For we do utterly mislike that there is not in every country more strait looking to the Printers in the respect, because our time is much corrupted with over much licence there in. Then thus it is, that in deed we are the least able among many, to speak of these matters: and therefore we would not have it seem by setting to our names, that we took upon ourselves singularly to teach any thing that none other can do, hath done, or doth, but we. And yet we would wish, and in the name of the Almighty do desire those that ha●e the greater gifts of God, shortly to make some larger discourse, than hitherto, either we or they have, concerning these necessary matters of Christ's church. Again, though these matters have been resolved upon already in all the best reform churches: and also have been by sundry in this our country, in their sundry lectures and sermons urged: Yet hitherto they are not allowed such favour, as to be with out peril any way propounded & set forth. And therefore, though we will not refuse to put forth ourselves to perils for such causes, yet we feared it would the more exasperated and provoke them that we deal with if we should have set to our names: besides that, we feared jest we should not yet, have done well to have betrayed ourselves unto them. And further, because we were & are content, not to be thought such as willingly would come in trouble, and yet we would not leave the unuttered, which it is our duties to utter, and which is many ways commodious for the whole estate of this our country to be put in mind of, having respect also to the present Honourable assent of this high court of Parliament. Moreover because we could not have had any that would have printed our books if they so lightly should have been brought in danger, our former reasons also seeming to them to have weight to the contrary. Furthermore, because without privilege also to have set too our hands, had not been so much material, and it was not possible for us to have that, because the bishops have the matter in their hands, & therefore have hindered books which came nothing near to displease them, like as these of ours: Although our books should not seem to be against the Queen's proceed, For she seemeth none otherwise, but that she would have God's matters to proceed. And last of all, because if we find it profitable for the church to utter ourselves, we are ready so to do. For these several respects we say; have we yet hitherto forborn, & we trust that that which we have said will seem reasonable to you. But would to God these matters were reform, and in the mean while, for as much as if we might without peril (until we may be disproved) set forth that which we should learn out of the scriptures, submitting ourselves to the judgement of the best churches, we think it were far better that we were suffered. And it is hard dealing, that we should be abridged of such lawful liberty. For if they shall object any inconvenience against us, it is none other but such, as might stop the lawful course of all good books: seeing there is none led with better reason to set forth their books, than we are, and seeing far better men are stopped of their course by this inhibition. But we appeal to our sovereign, and the whole state, that we may not so unequally be dealt with, that they which are parties (we mean our bishops, and the rest of that sort) should only be heard, & be judges in their own cause too, & the 〈◊〉 of God stopped of the course in all others. At their hands we have little hope to find so much uprightness: for it is to be doubted, they will 
Lu. 11. 52.  keep back the key of knowledge, as they have done, neither entering in themselves, and yet (as to this day they do) forbidding them that do come in. God of his gracious goodness, bless them that take this his cause into their hands, 
2. Cor. 10. 4. 5  and so direct them in the using of his spiritual weapons, that they being mighty thorough him, to cast down holds, may overthrow the imaginations, and every high thing that is exalted against the knowledge of God, and bring into bondage every thought, to the obedience of Christ, that he thereby may be glorified, his church comforted and continued unto eternal glory. Amen.  
FINIS.   

THere be some men perhaps will marvel, why we have annexed the private letters of these learned and reverend men to these Treatises, seeing that it may seem some injury unto them, for that their consent is not there unto. And beside, not written so advisedly, as the publishing in Print would require, whereout things may be drawn against both parties, being written for stay of strife between both. But we trust that both the one & the other will bear with us in this behalf. first, because the godly Brethrens have been often pressed with private letters, as not to be of the judgement of the best learned, and that therefore we are singular, contentions, and so unstaid, that we seek we can not tell what. Again, we have for our example the reverend Bishops, who to get the better credit to their cause, have showed us a precedent of imprinting some private letters, though we must needs say neither in so good a cause, nor with half so much equity. And what thank they had for so doing, as well D. Bullingers' letter written to a Noble man in this realm is witness, as also this of Master Gualters which followeth. That which they did, was in defence of corruptions, and no small discredit to the Authors, that which we do is in defence of the truth, and to God's glory, and no doubt to a singular commendation of the writers. Albeit we must needs say th●● the truth of this cause craveth no credit, neither of their letters nor authority. For the scriptures are manifest, and the works of these godly and learned men, I mean both of D. Bullingers, and M. Gualter's, testify how far of, they are from maintaining any of the forenamed filthy corruptions. We beseech thee therefore gentle Reader to judge the best of our doings: howsoever it fall out, this shall be our comfort the testimony of a good conscience, wherein we mind to rest, and to suffer willingly what so ever shallbe laid upon us. These godly men I hope will not be offended with us, seeing we do it for the truths sake, and to purge them from such a judgement to defend corruptions as the Bishops by setting out their letters, would seem to charge them. As for the former admonition, if in the print they find many faults, let them remember it was done speedily, and as the extremity would suffer. For the matter, if any thing be justly reproved, it shall be amended, for the Treatise, if it be thought too short, it shall by God's grace be enlarged. We thought at the first only to give but a taste of these corruptions, to provoke the patrons thereof to a more full defence, which when it shall be set out, we mind more fully to show our meanings. In mean time we beseech God to appease these troubles, to work his people's deliverance from all Antichristian slavery, to preserve our Queen in peace wholly to seek the Reformation of his Church which shallbe to his glory.  
Far well. Anno. 1572.   

To the reverend Father in Christ. D. I P. the most vigilant B. of N. and his loving Father.  
HEalth in Christ. When we herded at the first (reverend father in Christ) that a controversy of the apparel of Ministers was risen among you: that matter did greatly astonish us, because we feared, least that thing continuing and increasing longer, should bring some greater mischief: and therefore we laboured as much as lay in us to pacify some certain men, lest about a thing not of any such great weight, they should trouble or disquiet themselves. And surely this foretelling of our mind no whit at all deceived us, if those things be true that we hear, to wit: that many other things, besides these garments are thrust upon the Churches, and those Ministers cast out from the Churches, which will not subscribe unto the ordinances of certain men, which either abuse the name of the Queen, or else by their yielding, make her more bold in such like matters, so that according to her pleasure, she may ordain what she will. It increaseth also our grief, for that we see our letter to be imprinted, wherein we indevorred to mitigate some one or other man, and that the Godly brethren are pressed with the authority of our name, & so we to come into suspicion with many, as though we allowed popish fylthinesses or corruptions. In deed we counseled certain Ministers, that they should not forsake their Churches for a cap or a surplice, but that so far forth as they might. (Keeping godliness sound and untouched) they should feed the Lords flock. In mean time we never have allowed either their superstition or foolish toys, which thrust upon godly Ministers such things, and out of the Pope's school, or rather kitchen, scrape such fylthinesses together, through which they make much trouble and business to good pastors, and give offence to the weak. But especially it seemeth hard unto us, that the Bishops should show themselves to be the officers of this execution, that by them, they which will not yield, should be cast out. I would to God they would way, what the Lord would, when he speaketh of that same untrusty steward of the house, who whilst he aught to have fed his household, banquetteth and playeth with drunckardes, and beateth his fellow servants. For I see not how far they differ from his manners, who do so easily allow the fantasies of superstitious courtiers, and handle godly Ministers so uncourteously. Neither would I ever have thonghte that any could be found among the bishops, which would have showed himself an officer of this rashness, or at the lest have confirmed the same through cowardly dissimulation. For me thought that all this matter had sprung from certain men that abused the authority of the Queen's most excellent Majesty, but we hoped that the Bishops would have defended the cause of the Ministers, and have sought means, whereby this mischief might have been redressed.  
There are I grant among the brethren, certain men a little wayward. But notwithstanding, their cause is not evil, much less wicked or ungodly, yea rather it were to be wished that their judgement might prevail, the which thing because then it seemed impossible unto us, we admonished them to bend themselves to things present, and that they should trust in the Lord, who at length would give some occasion, whereby all things should be restored to better. Now because I hear (my Father) your godliness to be especially praised among the rest, as also the godliness of our father D. Pilkington (who would not as yet turn out any) you for our old friendships sake seem to be admonished, that you go forward constantly in the same godliness. And that you remember that every one o● us hath sins ●nowe in himself, so that there is no need that he communicate wy●h other men's offences. Christ is the husband of his own church, and a most sharp revenger, and will not suffer the wrong that is done to his faithful servants to escape unpunished. To this Christ one day shall an account of this our function and office be made, not to a Queen, nor to the Pope, nor to them which challenged to themselves Papistical or pontifical authority in the Church. Take in good part according to your accustomed gentleness, these things written in deed upon the sudden without study, but not without a care of brotherly love. As concerning our matters, I have written more in those letters which you shall receive from the mart. D. Bullinger saluteth you most heartily. My Wife also hath her hearty commendations to you and to your wife.  
Far you well at Tigurin, the .11. of September. Anno. 1566. Rodolphe Gualther, Minister of the Church of God at Tigurin.   

To the reverend father in Christ, E. G. Bishop of L. T. B. wisheth grace and health from the Lord  
Reverend father, besides that your letters came very late to my hands, it is come to pass for want of messengers, that I also have been feign to come a day after the fair in answering. But I yield you most hearty thanks, both for your most courteous letters, and also for your small gift (as you list to term it) which notwithstanding. I will gladly keep, as a most excellent and acceptable pledge of yours. And as for those Annotations of mine: I will then take them to be such as you report them to be, when they shall have thoroughly been corrected by the benefit of you, and other learned men. As concerning our matt●rs: all things are yet well and quiet among us, through the singular mercy and goodness of almighty God: whereas else this Church might well cry out, that saying of David's, They have hated me without cause. But it is well with us that we be ill spoken of, and falsely accused for Christ's names sake. In which behalf it is an honour to suffer any thing. Some, (that is to wit the papists and 
Ubiquitaries are they which maintain the Christ is every where by the bodily presence of his manhood.  Vbibiquitaries) not only in lame us, but also ban us as wicked folks and heretics: and other some (namely such as are ashamed to have their looseness restrained by our discipline such as it is) find fault with us and abhor us as over severe. But I hope the day will come, that we shall justify our case in both the points of this accusation, before the judgement seat of the son of God. For as touching our doctrine, we are out of doubt: it agreeth with God's word: and I think it will not be hard for us to show, that the simplicity of the ceremonies of this church, (whereof we repent us not at all) and the whole order of our Discipline, are drawn out of the same fountain, albeit that we willingly acknowledge ourselves to be far off from that, which aught to have been established ere this. Moreover, what heaving and crafty dealing there hath been a late at Augusta, against all the Churches of these parts, and consequently also against your Churches, and the Churches of France, all which we think to agreed with us in all points of doctrine: I suppose it hath been reported unto you already. Which exceeding great mischief was such, as though it should not touch you at all, yet aught it of right to move you also, for the defacing of so many and so great Churches. This therefore was the cause, that the last winter, all the Churches of these our quarters, (only basil excepted, because that they a little afore, had by themselves set forth a like confession in all points, in effect of matter,) did give our consent to the common confession written by our brethren of Zurike, which great consent we hope will yield most plentiful fruit of concord. afterward all the French Churches followed this precedent, by putting forth a record of their agreeing with us: now if it may please the Lord to grant thus much more, that your & the Scottish churches might also testify your agreeing with this common confession of ours, by some public writing: no doubt but it would greatly avail to the hindering, or rather to the utter overthrowing of their devices, which enforce our condemnation, upon trust of multitude rather than of reasons: and also would stir up many men to try out the true religion, who are now born in hand, that our Churches are at debate among themselves with innumerable discords: that I may say nothing of many weak one's, whom (it is not to be doubted of) should be very much strengthened by the consent of many nations. Considering therefore reverend Father, that this thing is very profitable for the Church of GOD, and right agreeable to the charge of yourself, and your reverend fellow offices: I think it a worthy matter for you, not only to take care of, but also to prefer by all means to the Queen's Majesty: which charge I heartily desire you, yea, and for Christ's own sake beseech you, that you will not refuse to go through with, for the Church of God. But for as much as I am once entered into this matter, I beseech you of your gentleness Reverend Father, that you will gently and patiently suffer me to proceed a little further in a matter not altogether unlike this, sith no ambition (as God help me) but only good will towards the English churches, doth move me thereunto. There is a report brought unto us, and the same is confirmed by certain men's letters both out of France and out of Germany, that in your country, many Ministers of gods word, (who otherwise were faultless as well in life as in doctrine) were put out of office by the Queen's majesty, even with the consent of you Bishops, because they refused to subscribe to some certain Ceremonies. The sum of which Injunctions is reported to have been this. That they should admit again, not only the garments which were the priests badges in popery: but also certain ceremonies which have been grown out of kind long ago into most filthy superstitions, as crossing and kneeling at the Communicating of the lords supper, and other things of the same stamp. It is reported moreover (which is much grievous, that Women are permitted to minister Baptism, that there is authority given to the Prince to bring in 〈◊〉 Ceremonies upon them. And finally that all power of ordering Ecclesiastical matters, is given to the bishops only, without giving the Ministers of several Churches, so much as any leave to complain. I written again to those friends of mine, That the church of God did persuade itself far other wise, both of the Queen's majesty, and also of so many learned and religious bishops: and moreover that at the lest many of these things were (to my seeming) either utterly devised by some malicious people, or at lest wise miswrested. Nevertheless I beseech you of your courtesy, that we may have some conference of these matters betwixt ourselves. I know there be two opinions concerning the Reformation of Churches. For there be some of opinion, that nothing at all should be added to the simplicity of the Apostolic church, and therefore that (without exception) all things are to be done by us which the Apostles did, and whatsoever the Church that succeeded next after the Apostles, hath added to the former things, they think they must be abolished at once. Contrariwise, there be other some, which think that certain of the old ceremonies overmore, are partly to be held still as profitable and necessary: and partly to be born withal for concords sake, although they be not necessary. As for my part, I am out of doubt, that the Doctrine of the Apostles was most perfect in all points, and that it is not lawful for any man to take any thing from it, o●to put any thing to it. But as for their Ceremonies, I judge a little otherwise of them. For first of all, it is certain that at the first springing up of churches: not even the Apostles themselves were able to stablish whatsoever they thought expedient, and therefore that they proceeded step by step, according as their ordaining of Deacons showeth: in so much as they did suffer for a time even many jewish things, like as it appeareth in their Stories. Again, who doub●eth but that the Apostles had a singular regard of their own times, and also of the places and persons, in outward ceremonies? in so much as it is no likelihood, that the same ceremonies were in all points observed in all places, according as it appeareth well enough by the notable Epistle of Irene unto Victor. Besides this, even very necessity hath abolished some traditions of there's, as those common refections. Wherefore I am of opinion, that all that hath been done by the Apostles in case of ceremonies, is not by and by, nor without exception to be followed for a rule. Neither do I marvel that those old Fathers, upon consideration had to their own times, have abated some of those first things, or put somewhat to them.  
And to conclude changed some. But even they themselves that I may speak with their leave plainly what I think, had not as me seemeth so good consideration of Christian simplicity, and pureness as was meet. For first they ought to have considered, that the abolishing of the Ceremonies of Moses by little and little, was not to set them up again in time by another pretence: and also that the Heathenish ceremonies were to be plucked up by the rotes, so as there might not any print of heathnishnes remain to be seen, were it never so small, according as Moses advisedly charged the Israelites at their entering into the land of Chanaan. And therefore I think them to have sinned sore, how be it not upon malice which have followed both the law of Moses and also the manner of the heathen, for a rule in ordaining the ceremonies of the church: which thing how busily they have done, I suppose there is no man ignorant. Again, they aught to have considered this also, that the abolishing of the ceremonies of the law, was not to bring in another bondage of service upon it (for that had not been a taking away of the yoke of the law, but an exchange of it) but rather to the end that all men should behold christ exhibited, from henceforth unclothed, and walking in the clear light, and no more darkened with any figures or shadows. For (according as Austin complaining very grievously of the same matter, hath rightly deemed) this same is the cause why our Lord ordained both fewer (that is to wit but two, in stead of all the other former which were innumerable) and also simpler and evidenter sacraments of the new testament. And therefore I say again, that they sinned right grievously, as oft as they brought any Sacramentalles, (that is to say any ceremonies to import signification of spiritual things) into the church of God. Therefore, at one word for all I am of opinion, that whatsoever hath been converted into the rites and customs of the Christians, either from the jews or from the paynim, without Ch●istes ordinance, and the assured example of the Apostles: and likewise, that all Sacramental ceremonies aught to be thrust out of the church at once, whereunto they could never be brought by any right: and that the church cannot be restored to her native beauty, so long as they continued in it. Now remain only such ceremonies as pertain only unto comeliness: In which case I 〈◊〉 compelled eftso●e to find lack of discretion in many, even of the ancientest bishops. For first of all, as concerning the ministration of the sacraments whereas all ●●at ever is done there, hath covert importance, and it is no more lawful for men to ordain sacraments, than to devise new promises of salvation: and whereas Christ the author both of the word and of the sacraments, wo●ld of set purpose that the ceremonies of them should be very simple & very few, insomuch that he prescribed a rule certain of these holy doings, unto his true shepherds in these words: Do you this: I cannot wonder enough what reason should move divers men to be of opinion, that all the whole furniture, wherewith even the ancientest fathers of all thought themselves to garnish Baptim and the lords supper, should be held still with tooth and nail: and some also should think, that it aught to be set up again in places where it is taken away as it aught to be. If antiquity be required: Christ is he that gave us the Prophets and Apostles: and again, by the Apostles, shepherds and teachers. If authori●e required: christ is the foundation, the Apostles are the master builders, and the shepherds and teachers are bond to build gold and silver upon that foundation. Therefore let the gold and silver abide still: and as for the hay and chaff, seeing that the day of the Lord hath discovered them, why I pray you do we build them up again? Nay verily, why strive we so much for chaff and stubble, or rather even for more trifling things than chaff and stubble be: and if not utterly, yet at the lest wise for the most part, why neglect we the substantial and precious building in deed? But this complaint perchance agreed better to the times wherein the first successors of the Apostles lived, than to this doting old age of the present world. For I esteem the sins of those fathers as virtues in comparison of their unlearned, heedless, and ambitious successors. For by what other terms should I call them, who besides that they have made as great ado about ceremonies only, as about the whole sum of Religion, whereupon hath ensued that horrible disfiguring of all the parts of doctrine) seem to have had the over ruling of God's house to none other intent, but to overthrow it quite, being already decayed. They that could not away with the plain fashions of the Apostles, have added a thousand ceremonies to the baptism of the new instructed. It liked some to have them anointed, as though they should have go to wrestling: some to have them plucked out of Satan's power by certain conjurings and breathings, as folk passing out of the devils dominion into the kingdom of God. Some to have wax candles given them lighted, as to fol● conveyed out of darkness into light: some to be clad in white raiment, as f●l●e that had put of the old man and put on the new: and other some to have milk and honey given them to taste aforehand, as folk coming by a new kind of life. All which things if I listed to go through with, what end should there be of their masking toys, rather than christian ceremonies? But (say they) so it behoved the heathen to be alured unto Christ. As who would say, that Christ and the Apostles after Christ, could not have provided these things. For surely, as for those that make the apostles authors of these toys, they are not once worth the disproving, how ancient so ever they be. I pray you what a thing is this, that whereas it is the property of christian religion to do nothing in huddermudder (for it is a trick of Satan's to shun the light): yet notwithstanding, many of those ancientest thought it good to hide the holy mysteries of the christians, as if they had been the mysteries of Ceres, inso much as they admitted not the newly instructed to the sight of them: yea, & as for that whole action, wherein look whatsoever thing was fygured under a few plain tokens, the Lord himself both willed and commanded the same to be openly preached and published by his word, allowed and expounded in such a tongue as all men understood, according as he himself was wont to do: they transformed it into certain secret conceits, and into certain ceremonies scarcely understood of many of the priests themselves. But far greater was the negligence of the bishops that succeeded: who conveyed that thing to the christian men's infants, which was ordained for their sakes that passed out of Painimrie into Christianity, after traynement in the first principles of Religion, being already men grown. If any man do●te whether this be so or no: I pray you let him consider the manner of baptim according as the papists keep it, and yet still by tradition from furthest antiquity, saving that they have added a few things of their own, and held still the strange language, which at that time was common in the West and the South. For there they that are to be baptised, are bidden not only to tender a reason of their faith: but also come to be baptised. Which thing although many; (among whom Austin himself is one) have go about to excuse by some qualifycation: saying that the Godfathers and Godmothers are demanded, and do make answer in the children's names: yet notwithstanding, who seethe not, that this is but a weak device, to cloak the thing by some colour, which was crept in by abuse? for I beseech you, if baptim may not be ministered, without present under taking for the faith of the party that is to be baptised: for except that be granted; wherefore I pray you is the child that comes to christening, demanded of his faith:) to what purpose is baptim hastened? and why rather do we not delay baptim, until such time as those that are to be baptised, may be able to profess their own faith, as the Catabaptistes do, which God forbidden. And I am out of doubt, that this negligence of the Bishops, whom it behoved of necessity to have put a difference between the christening of babes, and the christening of men grown, as in respect of some outward ceremonies) hath caused many to delay the christening of their children the longer, how be it that they did not well in so doing: Notwithstanding, that the said error was not espied in old time, (no not even of inanye Bishops) even this one thing declareth, That Nazyanzene being a bishops son, was above twenty years old ere he was christened. Much less had this opinion taken root, of the necessity of Chrystening unto salvation, which opinion the bishops of Africa brought in afterward in resisting Pelagius. And the cause why I make mention of these matters, is for that (among other things) it is said that in your Country the little Babe that is to be Christened, is demanded of his faith by the Minister. And I would gladly learn of you reverend Father, upon what probable reason, or upon what reason that pertaineth to the edifying of God's Church, the same custom is grounded. As for the signing● of folk with the cross, although it be very ancient: yet surely I see not what profit it can bring: and all be it the same is wonderfully, and altogether overreachingly commended (specially by Chrysostom,) as a certain sum of the christian Religion: yet notwithstanding in as much as it is not grounded upon the authority of God's word, or upon any example of the Apostles, (for I make no reckoning of unauthorised stuff) that is to say, forasmuch as it is utterly destitute of God's word, and pertaineth not in any wise unto comeliness, but (to be short) hath been the first opener of the gap unto that most abominable superstition and worshipping of the cross, the horriblest of all Idolatries: I can less find in my heart that it should be numbered among those things indifferent, than the brazen serpent of Ezechias, whose example it would become all christian Princes to follow, chiefly in this case, that is to say in overthrowing the Idols of crosses and crucifixes. But whereas childrenne that are to be christened, are offered in the open congregation of the church, rather in honest than in costly apparel: where as there is used a certain convenient form of prayer, and exposition of baptim: whereas the godfathers and godmothers are present to take charge of the holy bringing up of the child: and finally whereas the children be sprinkled with clear water taken reverently in clean hands according to the form appointed by Christ: considering that these rites be simple, honest, and in no wise magical, and finally such as can not give any occasion of superstition: who is he that dares condemn them, except he will be reproved by the express words of Paul, who giveth commandment, that in the Lord's house all things should be done fitly and orderly? Furthermore as touching the Lords supper, who can refrain tears, to declare how miserably it is transformed into that old stagelike frisking & horrible Idol gadding? That the undiscrete zeal of such as were not contented with the simpleness of Christ and his Apostles, opened the first gap to this corruption, I think it needeth not many words to prove it, for as much as both the old and the new services, as well of the East as of the West, which are so much the uncleaner, as they be done with more solemnity, do most manifestly prove the matter to be so. And here I doubt not, but you have well marked how wily sathan hath showed himself. For who would not think, that the using of an altar, or of some table were an indifferent thing? Therefore by little and little, Altars were brought in in stead of tables: verily because the common tables, (which nevertheless the ancient fathers used even for their banquets) seemed not to agreed well with so stately service. hereupon sathan took first occasion to transform this holy action, (which was ordained, not to give, but to receive Christ) into a propitiatory sacrifice, that is to say, most shamefully to tread under foot the death of Christ, which is there declared. They were not content with common and plain songs, and therefore under pretence of beutifying this holy action, that busy and curious pricksong & descanting was brought in, more meet for stage plays, for the most part, then for an holy action, and more fit to delight the ear, then to stir up the mind. A thing surely for this respect not only unprofitable, but also very hurtful, that in that noise, no man could well mark what was said: so that the matter itself doth plainly convince, that the true worship of God was by this means especially transformed into vain, and at the length mere stagelike songs. A simple and common furniture pleased them not, nor was agreeable, therefore they sought out marble, they guilded walls, they provided vessels of gold and silver, and their ministers began to be attired in precious and Bishoppelike, yea, and Emperourelike garments, and all forsooth to honour the sacrament with all. And so forthwith these were the means and instruments to foster and cherish riotousness, to neglect true charity, and to be short, to bring in foolish and stagelike furniture. They were not content with a simple breaking of the bread, which notwithstanding is not the lest part of this action, therefore little round cakes began to be given to each, and the order appointed of the Lord, was abrogated. It pleased them not to give the bread into their hands while they were sitting or standing, as in old times it was, but it seemed them good to have it held up, as it were, to worship it, and afterward was kneeling used, and chose rather to have a morsel put in to their mouth, for more reverence sake forsooth. And that this was the first beginning of that most horrible bread worship, which can not yet be abolished, who seethe not? Now then seeing these things are so, and the most doleful and sorrowful event of these honours unseasonably and preposterously given to our holy things doth more than sufficiently teach us, how far better it were for us to content ourselves with the simple institution of Christ, then with an untowardly zeal to fashion or devise any of these things: he doth best of all in my mind, which abolysheth these things, (although not wicked of themselves, yet as not necessary, and very little profitable, although they be well used, but very much hurtful, as the most heavy state of churches showeth and setteth forth,) with no less earnestness, then most evident Idolatry. For I pray you, if there were a stone set for some purpose in the parting of two ways, whereat ntowithstanding, all men, unless they were very circumspect, might fall with danger of their lives, whether were it better to take that stone at once out of the way, or to let it alone, and daily to warn the passengers on which hand they were best to go, if they would not s●●mble? For if their directors should be either slothful, or not circumspect enough, in vain might they admonish a great number. Notwithstanding we think that rites which are necessary for order and comeliness, are to be retained, as, that upon certain days, and at certain hours, the sacramental signs, being taken out of clean vessels, be reverently given and received, and what so ever is of like sort, pertaining rather to an honest, than an ambitious manner. Now if a man ask me, whether I think that nothing at all of these things, which are of themselves indifferent, may be retained, at lest for the weeks sake, and whether the ministry ought to be forsaken, rather than any such thing should be observed, especially if this caution be namely added, that these things are either brought in, or as yet tolerate not properly to bind men's consciences, but for other good considerations. I answer, that I think not, that congregations may be forsaken for garments and caps, or some such like mere indifferent and mean thing. But first of all, I think that there are many things, which of themselves being indifferent, yet for an opinion of worship annexed unto them, can skarsly or not at all be eschewed, aught to be counted amongst superstitions, or surely amongst very needy occasions of superstition. Moreover this is to be observed, that many things may be tolerated for the weak, which notwithstanding ought not to be renewed, after they are once taken away. For that this were not to take away an infirmity: but rather, in some respect, to restore it when it is taken away, and not to call it back, after it is departed, so that I marvel not, that many men in this case show themselves harder in the restoring of certain things, than perhaps they would have been at the beginning, when they were in hand, to take them away. Moreover and beside. I add this that to my thinking, weakness is falsely pretended in that kingdom, wherein so many years already, the gospel hath been preached and received, yea and confirmed with the blood of so many excellent martyrs. If so be that the Apostle did rightly chide the Galathians, for that when they had begun in the spirit, they went back again to the flesh, how much more may it be lawful to say the same of you English men, if peradventure after that you have began in the spirit, you fall back again (as God forbidden) not as they did to the flesh, that is to say, to Moses his ceremonies, whereof God was the author, but to the trifles and trash of men's traditions. Last of all, I will not be afraid to say this, trusting to your equity, if they do amiss which had rather departed from their congregations, then to suffer those things to be thrust upon them against their conscience, that they are in great fault before God and his Angels, which had rather a bide to have flocks deprived of pastors, and foundations laid of most horrible confusion by the pastors forsaking of their congregations, then to see ministers otherwise without fault, to use rather this then that apparel: and that in some places there should rather be no supper given to the hungry sheep, than that kneeling should be omitted. Which things, if they should be there done amongst you, (as God forbid that I should think that they are done) surely they would be beginnings, not of former, but of far greater calamities. Again I beseech you, reverend father, that if I offend herein, you would patiently bear with me so offending not of ambition or malice, but (as the Lord knoweth,) of rudeness and unskilfulness. If it be true that is commonly reported, and I am not yet persuaded, that baptism is privately permitted to women amongst you, I can not tell what is to go back from the goal to the barriers, if this be not. For first of all from whence sprung this most filthy error, but from a gross ignorance of the matter of the sacrament. Who so ever is not washed in water, is condemned say they which are the patrons of this profanation of baptism. If it be so, the salvation of infants shall come, not from the covenant of god, (which notwithstanding is the endoubted ground of our salvation) but from the seal annexed unto the conenaunte (and that not to make it more certain in itself, but rather to certify us of it. And that more wicked is, the salvation of infants shall wholly consist in the diligence or negligence of the parents'. But seeing, the excellent servant of God D. Peter Martyr, as you right well know, reverend father, a good while a go disputed of this matter at large in his commentaries written to that godly king Edward, and that, as I think, with the consent of the whole English church in those days, I would not now at large discourse upon this matter. This only I say, if that report should be true, it were greatly to be lamented to see them now to turn back as it were to the barriers, which should have rather been come even to the goal, especially having had such guides and masters. But if those things shall be true, which seem not to me probable, that metropolitans practice and put in ure those most filthy abuses which are more intolerable than aught else in the church of Antichrist, as pluralities of benefices, licences of not residences, to contract Matrimony, and for eating of flesh, and such like, as it were surely not a corruption of christianity, which I speak with horror, but a manifest falling away from Christ, and therefore they were not to be condemned, but rather to be praised: which would oppose themselves against such endeavours. Moreover by what right, whether you respect the word of God, or all the old Canons, may either the civil Magistrate by himself, where congregations are already erected and established, bring in upon them any new rites, or abrogate the old: or the bishops without the judgement and consent of their Eldership, of duty ordain any thing, I have not yet learned. But because I see that these two plagues, that is to say, the dishonest and ambitious flattery of former Bishops, partly abusing the virtuous Princes, and partly serving their evil affections and vices have utterly undone the Church, until the matter came to this pass, that the mightiest of the metropolitans of the West, by the just judgement of God, so punishing Magistrates and Bishops, had scratched and ravished unto himself all matters both divine and human. I must needs confess that I am astonished & amazed, so often as I think of these things, and I foresee, that either the same, or more grievous punishments do again hung over the most part of people, which at the first, with great affection, embraced the gospel, and now by little and little fall from it. And I doubt not but the good in what place so ever, do in like sort lament, whom the Lord hear, and for his son jesus Christ's sake give unto Kings & Princes a true, godly, and religious mind, and grant them good and stout counsellors, & to the governors of his church, especially his holy spirit, & most abundant knowledge and zeal, & moreover increase and preserve the people which have already professed the true faith in sincerity of doctrine and rites, and godly manners.  
You see (reverend father) how far this heat, as it were hath enforced me▪ But I beseech you, for▪ and according to your good nature, to take this my doing in good part, and consider that it is the token of good love, that such as love one another, are full of care and pensiveness for their friends, even then, when they seem to be in best case. But now of these matters too much. It remaineth that I commend in most instant wise unto your worthy and fatherly goodness the French Church, which next unto God, and her majesty, is most bound unto you, that if so be the enemies of the Gospel, being to pass, that in all places, and by all means possible, they do maliciously go about, the poor banished may yet at the least have some refuge & succour amongst you. I had thought to have written letters to the same purpose, (so bold some time I am in my follies) to other, both Ecclesiastical & also noble men, of the realm of England, and peradventure to her own majesty, but I with held myself for many considerations. If peradventure you shall perceive that this my little labour may profit, I will not be afraid, God willing, not only to venture my estimation, but my life also, rather than omit any occasion whereby the kingdom of Christ, may either be preserved, or increased. Farewell, reverend father, and as you were w●nt, continued your love & prayers for me and this whole Church and school.  
Geneue ●. Cal. jul. M.D.lxvi. Yours most assured in the Lord Theodore Beza minister of the word in the Church of Geneue.   


England repent, Bishops relent,  
return while you have space,  
Time is at hand, by truth to stand,  
if you have any grace.  
join now in one, that Christ alone,  
by sceptre of his word:  
May bear the stroke: lest you provoke  
his heavy hand and sword.