The mind and exposition of that excellent learned man Martin Bucer/ upon these words of S. Matthew: Woe be to the world because of offences. Math. xviij. Faithfully translated in to English, by a faithful brother, with certain objections & answers to the same.  Matthew. 15. Every plant that my heavenly Father hath not planted, shall be plucked up by the roots. 
¶ Printed at Emden. 1566.   

¶ To the godly Reader.  
Understanding (dearly beloved in the Lord jesus) by a faithful brother, of the contention that now is in my native country, concerning popish apparel and ceremonies, to the great grief & sorrow of the godly, and to the rejoicing of the enemies, (which hopeth daily for the rest of their father dregs) I thought it meet (as one wishing good to my country) to translate the work of that excellent instrument of the lords vineyard Martin Bucer, entreating upon the words of our saviour, written by S. Matthew in the xviij chap. saying: Woe be unto the world because of offences: wherein he declareth not only what an offence is, & how it is taken, but also as occasione doth serve concerning rites and ceremonies of the church, to the great comfort of the godly. Willing and requiring that ye stand fast in the liberty, wherewith Christ jesus hath made you free and wrap not yourselves in the yoke of bondage. For it is not now time to slip back from the liberty of the Gospel, but manfully to abide therein, yea even, though it be with life to confirm the same as worthy soldiers in Christ's church, always looking for the coming of our saviour jesus  
Thus far ye well.   

The mind and exposition of that excellent learned man Martin Bucer, upon thes words of Matthew: Woe be to the world, because of offences. Math. xviij.  
HEre Christ speaketh not of such offences as the good are wont to give unto the evil, but of such as the evil give unto the good, or to those that endeavour to become good & godly. These offences (as may be gathered by the places of scripture which make mention thereof) are what things so ever be spoken or done, giving any occasion of sin, either because they are evil of themselves, or else because they are not discreetly done and according to Christian charity. For this cause Paul in the .2. epist. & .6. chap. to the Corinth. exhorting us, that in nothing we give occasion of offence, doth declare by those things which he mentioneth by & by after, that then we give no offence at all, when we approve ourselves in all things as the ministers of God: that is to say, when we so behave ourselves in all things which we either speak or do, that they may make to edification and appear to be done in the spirit of Christ. Where upon we may take that to be an offence, 
the definition of an offence.  what soever we say or do that maketh not to the furtherance of Gods glory and the salvation of our brethren, proceeding of a sound and unfeigned faith and ordered according to sincere and true love.  
Now this mind and purpose all the wicked have not, I mean to do all things to the glory of God and the commodity of men: and therefore not only all that they speak or do may well be called offences, but they themselves also because their whole life is nothing else but an offence, are of the Lord himself before in the .13. chap. called an offence. saying therefore the world is now full of such offenders, it is not without great cause that the Lord here saith: It is needful that offences should come. For seeing there be so many evil trees, there must needs be great abundance of evil fruit also. Moreover even the very elect, because they are never free from sin, being always compelled to say: forgive us our trespasses, as we forgive them that trespass against us, do give many occasions of offence, when so ever they speak or do any thing that proceedeth not of faith and love. Therefore Paul exhorteth and beseech those men to beware that they receive not the grace of God in vain, giving occasion of offence to no man. He exhorteth us also to the same thing as often as he willeth us to walk circumspectly & warily following in all things the will of God. For we are planted to this end, that we should bear fruit, and bring many to true righteousness and godliness. wherefore if we commit any thing either in word or deed, which tendeth not to this end, we give therein occasion of offence, and do contrary to our vocation: and forsaking the kingdom of Christ, we promote the kingdom of Satan: which thing how horrible it is for a Christian man to do, who seeth not? For this cause S. Paul in the xiv. to the Rom. and in the i epist. & eight chap. to the corinth. Vehemently detesteth even those offences which they that undiscreetly use the Christian liberty give unto the weak by such things as of themselves in deed are not evil, but yet are not done according to charity.  
When the new Testament was confirmed by the blood of Christ amongs the elect, where soever they were, and of what stock and kindred so ever they came, and that without any law of ceremonies: then were all rites and ceremonies included in the precept of love, & all kinds of meats and days were made then alike. But yet when many of the jews were converted unto Christ, their faith was more weak than that they durst use this liberty. They abhorred all such meats as were forbidden by Moses law, and specially such as were offered to idols: And this was the infirmity of their faith, that they were not persuaded, that to the faithful nothing can be unpure. Now, those that of love had no regard or very little, which seeketh in all things the salvation of our neighbours, did eat all kinds of meats in the presence of all men, having no respect to the infirmity of faith in many, and so they gave unto them a double offence. For either they caused them through their contempt to fale to variance and discord with them, or else they alured them to use the like liberty, but yet with an unlike faith, so that they would not stick to eat all kinds of meats indifferently although their consciences did persuade them that it was sin so to do. Against the first offence Paul writeth Ro. 14. If (saith he) by occasion of meat thy brother be grieved, thou walkest not now charitably. Concerning the second offence, thus he writeth: albeit he addeth somewhat also touching the first: All things in deed are pure, but it is evil for the man that eateth with offence, it is good neither to eat flesh neither to drink wine, nor any thing else whereby thy brother stumbleth or is offended, or made weak. Where he saith he stumbleth, I understand that to be spoken of the first kind of offence, concerning variance and discord. Where he saith, he is offended: I understand that of the second kind of offence, in that he using his liberty perversely, & by his example drawing him that is more weak to do the same, is to him as a snare, whiles he giveth him an occasion to eat that thing against his conscience, which he judgeth not to be lawful. And where he saith, or else is made weak, I judge that to be spoken of those men, who seeing their brother do that thing which (as they are yet persuaded) is against the law of God, do not turn so far back that they will fale to variance and contention with them, neither do they follow that with they think to be evil and unlawfully done: but yet they are grieved in the mean time, and bear less zeal and love to the gospel and the maintainers thereof, especially such as then use the liberty thereof and this in deed is to be made weak.  
Now a godly and a charitable brother rather than he would that this should come to pass, aught to avoid the use of all unnecessary things, because the kingdom of God is not meat and drink, but righteousness, peace, and joy in the Holy Ghost: Much more ought he then rather never to eat flesh, then by his liberty to give occasion to his brother so to stumble that he should thereby either fale in to an hatred & contempt of him, or else contrary to his faith and conscience should attempt to do the same things that he doth. In deed S. Paul in the first epistle and .8. chapped. to the Corinth. speaking of this later kind of offence, concludeth in this manner: Wherefore, if meat offend my brother, I will never eat flesh whiles the world standeth.  
But we must note in all these things, that he continually useth the name of a brother. For of that plant which the father hath not planted, that is, of the reprobate, we must have no regard: Whom in deed the more godly you are, the more you shall offend. This therefore must be our chief intent and purpose, so to do and order all things that they make to the edifying of our brethren. So shall it come to pass, that some times we shall see cause to use our liberty, and some times not to use it. For when words are to be approved by deeds, the liberty that is preached must needs be confirmed with examples. This did Peter and Barnabas with certain other jews very godly at Antioch. And therefore when they dissembled the same again for fear of such as came from james, Paul withstood Peter openly and blamed him vehemently. Gal. ij. This example ought to be well considered. For if Peter in this slypperye place took a fale, what is he that ought not herein to be careful, & take good heed of the like danger: They that came from james, were brethren: and therefore it seemed that it was better for them not to touch any flesh for ever, then to give them an occasion to stumble, or to be offended, or at the least made weak. Therefore Peter seemeth not without good cause to dissemble & hide from them his liberty, for whose sakes he dissembled. But if you will have respect unto them for whose sakes Paul was zealous & careful, you will then say that Peter dissembled without cause, and that he was worthily reprehended of Paul. For he had preached unto them that by Christ alone all men are justified: and therefore the ceremonies of the Law were not necessary. Which thing he had confirmed before by his own example, eating indifferently all manner of meats, and that both godly & profitably. But when for fear of those which came from Jerusalem, he dissembled again & cloaked this liberty, he sore offended the gentiles, causing them to doubt of this doctrine, that by Christ only we be justified and saved: of the gentiles there were many, but of those that came from Jerusalem, there were but few. Moreover, the offence given to the gentiles, was such as might have caused them utterly to fale away from Christ: whereas, if the jews had been offended, it might peradventure have been a cause only of some discord, where by some among them might have been weakened, or else through weakness of conscience might then have defiled themselves: but yet they should not have been so clean alienated from Christ, but that some of them might have been won again to sound and perfect faith, when Peter according to that his example which he had before given them, should diligently and soberly have declared unto them the cause of his liberty, as Paul afterwards did. To conclude, seeing we should continually press forward towards the perfection and fullness of faith, there should more regard have been had of the gentiles, which were already come to a clear knowledge of Christ, then of those which as yet did stick to the ordinances & ceremonies of the world: which also through long custom & observation might have been the more confirmed in their error. This did Paul consider, when he would not circumcise Titus: And he rejoiceth that he gave no place to those that contended for that matter, not for an hour. And this did he that the verity of the Gospel might continue.  
Furthermore, we must consider, whether they be true or false brethren, which go about to diminish & impair the Christian liberty: for we must have only a regard to the true brethren. For albeit we ought at all times to have such a consideration of all men, yea even of the professed enemies of the truth, that we give occasion to none to speak evil of our welldoing, & for that cause also we must forego and forsake even much of our liberty: yet ought we this always to do in such sort that the truth of the Gospel be not hindered thereby. As for example: If a man would at this day, for the obstinate enemies of the Gospels sake (which do abhor and blaspheme all that cometh from us, 
he applieth this doctrine of offences by example of outward things, to our time & state of religion.  seeing they abhor & blaspheme Christ himself and his Gospel) still dissemble the liberty of outward things, which the false churchmen have taken from the people of God by subtlety and tyranny: he in so doing should not only make them nothing the better, but rather more confirm them in evil & greatly offend those which have received Christ, whiles he should still preach unto them the naked truth and utterly void of examples.  
For there is no small numbered which will hardly be persuaded, that all things are laid up for us in Christ alone, when there is so much attributed & so much credit given to man's inventions. Out of doubt there is great fault committed herein now a days, not only of the common people, but even of the head & chief standard bearers of the Gospel now reviving and springing up again. In deed I confess that what so ever hath been ordained against the liberty of external things, 
amongs these are to be placed caps, typpettes, copes, surplice, cakebreade.  as difference of persons meats, days, places, & other like things innumerable, hath been altogether brought in by the rabble of Antichrist yet because the common people were persuaded that all such things were commandments of the Church, ruled and guided by god's spirit: therefore they received them generally as things proceeding from gods will and appointment. 
Note here why and when we ought to use our liberty: that is, when the people lacking instruction, esteem thes ceremonies as things commanded of God, or else not.  And for this cause we must even in these our days be circumspect in using the liberty purchased for us by Christ, and with Paul sometimes circumcise Timothy: that is to say, for our parts, use well some ceremonies which other men abuse: seeking (as it were) an occasion by that means, to preach Christ sincerely and purely. Albeit thes inventions of men can by no means be compared to circumcision and such like ordinances of God.  
But what is the common practice of men in thes matters: many there be, which fearing the slander of the cross, & in vain seeking to please both men and God, yea even there, where the gospel hath been long preached, when now words and talk require examples of works and deeds, 
the pretences of the faint and cold gospelers.  pretending other men's weakness, whereas they are altogether clogged with their own infirmity: do not only continue still slaves themselves to men's traditione: but also bring other men in to the like slavery and bondage. Oh, say they, nothing is to be attempted rashly: thes things have continued many years: they can not be taken away suddenly: We must have a regard to the weak. If we should go hastily & rashly to work, we should not plant the Gospel but overthrow it. But thes faint hearted Gospelers I would have to consider what this saying meaneth: The kingdom of God suffereth violence, and the violente take it by force. Math. xj. And moreover that thes things are not rashly or unadvisedlye attempted, but when they be changed where as Christ is not yet preached, and without faith: but they are not so where Christ is already preached, and the net of the Gospel hath been so long cast forth, that it hath in manner taken so much as in that country or place may be taken, and now nothing remaineth, but to bring credit to our words and to confirm the same by examples of doings. surely the case standing thus, such works also as men have put their confidence in more than in Christ, must be forsaken, & men must consider that there can be no felloushipp between Christ and Antichrist.  
And it is a thing absurd and foolish, to go about to prescribe a long time for the receiving of the truth, because falsehood and untruth hath by little and little crept in, and grown of long tyme. In deed so should we have no more hold of Christ then of Antichrist. Doubtless, if we receive him not as soon as we know him, we shall never enjoy him. Moses, Samuel, Elias, Ezechias, josias, dealt not in this sort, 
mark the danger if we receive not Christ purely, for sakinge all Antichristian ceremonies, so soon as we know him  but so soon as they had restored the knowledge of the Law to the people, forthwith they abolished all abominations at once, and restored the Ceremonies of God. Wherefore it is to no purpose, that they say which always brag that there are greater things to be urged and called upon, than the reformation of Ceremonies: so becoming patrons of antichrists relics and remnants. Ceremonies are the badges or testimonies of religion, 
the ceremonies of our religion are only baptism & the supper: wherefore we should make no delay in abolishing of all other ceremonies of antichrist  and therefore we begin also our Religion with the ceremony of Baptism. And also if any man after he is excommunicated for his wickedness, be received again through his repentance, he is strait reconciled to the Church by the Sacrament of the lords supper/ wherefore they must needs be very weak in the faith of Christ, which prolong and differ the removing of antichrists Ceremonies: And doubtless it willbe long ere newness of life appear in those men if ever it appear at all. In deed, we see at this day cold and slack procedings in Christian profession in those places where antichrists Ceremonies are borne with all, 
The cause why antichrists ceremonies remain unreformed.  and suffered to continue, and all things much more lively and effectual where they be abolished. For if they stay and remain any time unreformed, there can be no other cause thereof but that either the word of God is not thoroughly received or not esteemed and regarded accordingly. For how so ever those that suppose themselves to be strong in the faith, will excuse themselves that they use not thes things: where is yet, I pray you, their zeal for Christ's glory, or their care for their brethren: which as they yet still use them so (no doubt) they do it of weakness of faith. Vndowtedly as there is no agreement at all between Christ and belial, so sincere & unfeigned Christians can by no means suffer themselves to be clogged with any whit of Antichristes trash and trumpery yea and withal they will endeavour so to purge the Church thereof as the glory of God may chiefly be thereby advanced. And further, they will have such regard of the weaker sort that they will do nothing unadvisedly or out of season, but will teach the weak with all gentleness to wax stronger in knowledge, & labour with examples also to bring them forward, not regarding the blindness of a few who are to much addicted to antichrists Ceremonies, & perhaps no true nor faithful brethren, whereby they might in the mean time offend many other weak ones, who continually think thus with themselves: If thes things were so evil as they are taken to be, they should surely be abolished. And again, if the other were so good, all men, especially such as reckon themselves Christians, would in deed receive and embrace them. Thes men surely, if they be elect, shall at the length be confirmed, although all the world offend them, and no man edify them: but in the meantime, woe be unto them by whom they are offended. Wherefore as soon as true godliness and the right worship of God hath been preached and professed of many, Antichristes Ceremonies and rites ought by and by to be abrogated, and the reformation hereof may not be prolonged & delayed until godliness be in all points grown to perfection: for else should they never be abolished.  
These are in deed over mild and toetoe soft and sober Christians, which can bear with all such Antichristian trash: like unto them who at Corinth knowing that an Idol was nothing, did eat things offered to Idols, and boasted (as thes our men do) in this wise: In outward matters we are free: what is that to me that an other useth those things nowghtely? I will use them well. For as these men weakened the faith of many both in that through their example they did the less abhor Idols, & also in that for the most part, they communicated with them against their consciences: so (no doubt) do thes our lukewarm and milk sop Gospelers now a days. They know right well that antichrists Ceremonies, that is to say, all such as have been brought in without Gods word, are not worth a rush. And because they are outward things, wherein we have freedom, they will use them freely, not considering that many things are lawful which are not expedient, & that our liberty ought to be employed to the commodity of other, whom they in the mean time offend and obscure the glory of Christ: for they confirm them in their error, which as yet know not that these things are free and at liberty. As for the patrons thereof, the professed enemies of Christ, they cause them to rejoice and set them agog. And finally they weaken the faith of the feeble which had forsaken them and cast them away. Thus do they forsooth provide goodly for the weak ones, yea they serve rather their own bellies, seeking to gratify such as either are Christ's enemies or else backeslyders. 
Mark what they be that contend for superstitious ceremonies  For no man besides these will earnestly contend for superstitious Ceremonies. This is their modest bearing and delaying, where with they are so far from furthering of the Gospel, that by little and little they do utterly abolish it. Surely we may thank thes men, 
Mark the cause why the Gospel goeth not forward: God will have no fellowship with belial.  that at this day all things are turned upside down in many places where the Gospel hath been long time preached: where as we have never yet seen the like come to pass, where, at the earnest & sincere preaching of Christ, Ceremonies have also been reform, according to the rule of his word.  
For as much therefore as Christ so sore detesteth offences, and crieth woe unto the world because of offences: woe unto the man by whom offence cometh: we must with all diligence, take heed both in these things and in all other, that we be offensive to no man, but especially the little ones: I mean not in age only, but in faith and understanding also. The perfect knowledge of God and of Christ, is life everlasting. What so ever therefore may either hinder or obscure it by any means, let it neither be spoken nor done of us. But let us remove all such things to the uttermost of our powers. And let us provoke them both by exhortations and examples, that they express and declare those things in their life, giving no place herein either to their own affections or other men's, saying that it is better to be drowned in the sea then to give offence.   

Objections and Answers concerning apparel of priests and ministers.  

¶ An objection.  
THIS apparel was used in King Edward's days of Godly men, as Crammer, Rydley, & such like, therefore now Godly men ought not to refuse it: although also the Papists being ungodly men ever abused it.   

¶ Answer.  
¶ The manner of the fast, which john's disciples used being good, was not therefore also exacted of Christ's disciples: but rather for that it was an observation of manes devise corruptly abused of the Pharisees, no more meet for the sincerity of the Gospel, them old barrels for new wine, or new cloth for an old garment, so now the filling and clowtinge up of old Popish apparel, with the new pureness of the Gospel, must yether cause corruption to burst and lose both, or else make the renting of the new from the old worse.   

¶ Objection,  
¶  some men which be now Preachers, did in King Edward's days use this apparel with fervent zeal and good conscience, the same now refusing it seem not to be moved with zeal and conscience, but of desire of novelties and singularity.   

¶ Answer.  
¶ Paul did fearve God in fervent zeal & good and pure conscience even from his progenitors, yet coming to more knowledge, did find & confess thes things to be hurtful and vile, which he had esteemed and used as profitable, and albeit he had circumcised Tymothe, yet would he not suffer Tytus to be circumcised: so some such as proceed in knowledge and experience doth find this apparel vile and hurtful, which before they thought profitable and not hurtful. And albeit that charity did move them to bear with the weak, as it did Paul in circumcising Tymothe, yet faythefullnes to keep the truth of the Gospel, where it hath been long preached, cawsythe those same Preachers not to yield or shrink for any force or portunytie, as Paul not circumcising Tytus, not of syngularitie and desire of novelties, but of faithfulness, zeal, and good conscience.   

¶ Objection.  
¶ Because all bishops in Ingland, and many other good Preachers, which had once refused this apparel yet now by occasione have received it again, and but few there be that still yet refuse it, therefore it seemeth more expedient, and les damage of offence and dysagrement in the church to bring few in small estimation to a comformytie with the bishops, & their multitude much esteemed: them either to reduce the bishops to other inferiors, or suffer inferiors to dyffre in those things from them being bishops.   

¶ Answer.  
¶ When as Paul and Peter being at Antioch did both eat meat with the Gentylls, and at the coming of certain from james, Peter fearing them of the circumcision withdrew & separated him self, so as other jews then with Barnabas wear brought in to that Ipocrysie & dissimulation: then Paul openly withstood Peter as worthy of reproof by such dealing, compelling the gentils to jewish observations, and so not rightly proceeding to the truth of the Gospel. Therefore if right proceeding to the truth of the Gospel, have once made both these parties to agree, leaving of popish apparel, as Paul and Peter in leaving of the jewish rites, and the fear and respect of some persons move now the one party, as Peter was moved to shrink to reicted rites again in such a case: the most expedient way to avoid danger of offence and dysagrement in the church, is without regard of personages, fear, or pleasure of men, to keep and maintain the truth of the Gospel with sincerity, and liberty unseparable from the same.   

¶ Objection.  
¶ Christian obedience requireth observation of all things indifferent, commanded by authority: apparel is indifferentt now in Ingland, commanded by authority: therefore Christian obedience requireth observation of it.   

Answer.  
¶ washing of hands before meats among the jews, was a thing as indifferent of it self as this apparel, & not so much abused of the Pharisees as this of the papists, and being commanded and urged by them that had authority, Christ teaching true Christian obedience, defendeth not the observing of it, and chargeth such as do observe and urge it, with breaking of Gods commandements for their own traditions, hypocrisy, and blind leading the blind, and so concludeth as evidently may appear, that the obedience and authority of Christians consisteth neither in commanding nor observing, but rather rooting up all such plants not planted by his heavenly father.   

¶ Objection.  
¶ If the Prince may thereto be persuaded all bishops seam that they would be glade to abolish thes garments of the popish blassphemous and idolatrous presthodes, but if the Prince will force all ministers to receive and retain them, or else put them out of their lyvinges and ministry, than it seemeth better to keep lyvinges, liberty of sincere doctrine with this apparel, then without it to lose living, keep silence and leave the church destitute of so many good preachars, yea & so offend a godly Prince, by whom God hath graciously restored the prechars & preaching of Christ's Gospel.   

¶ Answer.  
¶ If all bishops and Preachers resspectinge God, & the cause only have wished and persuaded not to use this apparel, as joab not to number the people, and yet respecting the princes commandment contrary to their formal wishing and persuading should yield in deeds as joab did. Then wear to be feared such sequel of plagues on the people with great grief to the Prince, now hear as was then there: and as the Ismalites destroinge many of the Ammorytes according to Gods commandementt, yet leaving some relics of the same by their own negligence, or affection, or policy, wear continually corrupted, polluted, & plagued with the Ammorytes, so is it to be feared in Ingland, that the abolishing of much papistry according to Gods will revealed by his word, and by reserving of some relics of the same by human negligence, affectione, and policy, should cause this realm continually to be polluted, corrupted, and plagued with Papistry: thes things well considered move many good preachars to be constantt, zealous, and sincere, as in will and doctrine, so in conversation and manners, reproving and refusing all things proper & belonging to Papistry: especially to the Idolatrous blashphemous and traitorous priesthood, most pestilent enemy to all Christyane authority, and princely dignity, and therefore many good preachers the rather disposed for the preservation of the Prince & the people, losing living, life to confirm their doctrine preached, then keeping livings with flattery, with danger of the Prince, & the people to build & bring again, that which by faithful preaching hath been destroyed, reprovid & refused, so can no such preachers be put to silence, their deeds declaring & confirming their doctrine: nor such be thought to be left destitute of those preachers, by whose doctrine & manners also the church is taught as to know and embrace true doctrine, & sincere rites & manners, & so shall Godly & faithful doctrine confirmed with like deeds, by Gods grace give no offence, butt unfeigned thankfulness to a godly Prince restoring & receiving true doctrine with sincere rites and manners to Gods glory, to the princes honour, & the people edification thorough Christ our Lord. Amen.  ¶ It is good for a man to be fervent in good things. Galat. 4.   

A prayer meet & necessary for our time and all times to be used.  
OH Lord God maker of all things, thou the art fearful & glorious, thou righteous & marcyful. Thou which only art most gracious, only liberal, only just, almighty & everlasting: thou that of thine accustomid & rich mercies deliverydst thine elect and chosen from all trouble, vouchsaffe for thy sons sake to deliver, and preserve us from all evil, and also from doing of those things, which thou in thy holy word hast forbidden. Oh be gracious unto us, and think upon thy covenant made with our forefathers of old, as Abraham, Isaac and jacob, thy true, and faithful servants. And give us all such hearts, that we may unfeignedly love, and serve the by true obedience to thy holy Laws, and Commandments. Send us inward peace in conscience, that we may be at one with thee, so that thou never forsake us in the time of trouble: be unto us in all our need and necessity as a sure rock, defence, buckler and shield, that under the wings of thy divine majesty we may be saffly kept, and coveted, that Satan and his wicked imppes never prevail against us, by any cruel tyranny, or oppression. But grant (good Lord) for thine own glories sake, yea for thy son Christ jesus sake, that we in the time of trial may show our selves as valiant warriors firmly & constantly to fight under thy banner, and not like cowards at every blast of wind, be ready to run away, starting back, and sliding from the fellowship of Gods saints. thinking here in this wicked world for a long time to enjoy the riches and pleasures thereof, the which time if we consider is but as one drop of rain compared to the hole sea, yea if for this short and momentany time we might get the hole world, and lose our own souls, what should it profit? or what is there (oh Lord) to redeem our souls again with all: In every soldier that in this world taketh in hand under his captain to fight, there is required in him, that he be stout, valiant and manly, that when the pinch of the battle cometh, he may then surely stand and fight in hope of victory. Even so like wise (oh good Lord) it is required of every one of us, which profess thy holy gospel, that we show ourselves manfully to fight for the defence of the same, that when the brunt of persecution by Gods providence to us is ministered, we may then show ourselves as true and faithful christians, to fight that good fight for an eternal triumph & victory, in giving & offering up our own bodies, for a sacrifice unto the Lord our God, who is ever ready to strengthen them that put their full trust in him. Oh good Lord, grant for thy name's sake unto us such plenty of thy grace, that when time requireth, as we do believe in heart to justification, even so by mouth we may make true confession to salvation, that the fruit of the same may be to us in the latter day, joy, comfort, and eternal consolation, through jesus Christ, by whose death & merits we are made inheretours of his everlasting kingdom. To whom with the Father, Son and Holy ghost be praise glory and dominion world without end. AMEN.   

OH Lord destroy all the works of sathan: comfort thine that are in adversytie: help those that be in trouble for thy name's sake, have mercy upon us, and make us thy true faithful obedient & thankful sernaunts, Lord incline our hearts into thy testimonies, and not into any unlawful lust. Oh turn away our eyes, that they behold not vanity, but quicken thou us in thy law: bestow upon us thy word (oh Lord) so that we never abuse it, neither turn it unto wantonness, but that entering into the grace of true repentance we may therein increase, and therein continue, and that till our lives end.   

¶ To the Reader.  
TO my faithful Brethren, we give thanks to God for your constancy and upright dealing in this great controversy now raised by packing of enemies about the wearing of popish apparel, and as ye have well begun, there is no doubt, but the Lord in mercy shall keep ye pure and blameless to the end. It hath been no small joy and comfort to many godly and good Churches, which daily and hourly prayeth for your perseverance, and that it would please God to ease it, when his good will and pleasure is. So on the other side much lamenting the blindness of those that goeth about to defend it: but especially those that are become persecutors of their godly & faithful brethren: but as charity requireth we desire God never lay it to their charge, but give them grace to rise again unto whom we leave them weather they stand or fall. Let Lot's wife be a warning in time to take heed. Moses that blessed servant of God would not alter the value of a curtain, or a little pine in the ark, so zealous was he in the lords work: nor never brought any thing out of his own head to the people: But had always the warrant of the word for him, to conclude, what so ever may be objected against the refusars of those ydolators garments, for what so ever they bring, may be redused into this points, that Godly men either need not or ought not to be scrupulous in so small a matter, which answer ye shall understand as followeth with an answer to a question at the end hereof. The Lord for his Christ sake make Ephrahim and Manassis agre, that we may all with on heart and mind unfeignedly seek Gods glory, the edification of his people, that we may live in all godly peace, unity, and concord. This grant, o Lord, for Christ jesus sake, to whom, with thee, and the Holy ghost, be all praise, glory, and honour for ever and ever. Far ye well dear Brethren.   

DEarly beloved, you that have wit, understanding, and will to be instructed in this controversy now raised in the Church about apparel, at this time this shall suffice. It is true that the teachers of handy crafts affirm, that no man can attain to such excellent perfection in work, as may be disputed of by reason, much less when the rule of religion must be fra according to the rule of Gods will, which is the rule of all perfection, may we look that any thing can so perfectly be performed of unperfect man, that in all points it may answer to the perfection that God requireth: nevertheless God requireth his service to be such as him self is, divine, pure, sincere, unmingled, and in no part corrupted, and as lack of strength shall not excuse us, in that we can not, so negligence maketh us more wicked, if that we may perform, and we will not. first we are requityd to love God with all our hearts, all our minds, and all our strength, that preciseness is commendable, which withholdith not a little, when all is required. Thou shalt be perfect with thy Lord thy god. 
Deut. 18.  Thou shalt not bend either to thy right-hand, or to the left. Thou shalt neither add, neither diminish of that which is commanded. Thou shalt not inquire for the gods of the gentiles, saying: How did those gentiles serve their gods. Thou shalt not do so to the Lord thy god. For whatsoever the Lord abhorreth, that did they to their gods. God will have his children so to abhor these superstition, that they should i'll even from that infection that cometh by hearing. 
The zeal that God requireth.  Furthermore, so many things as are commanded of leprous, menstreous, dead bodies, were many, which might not be touched without defile, what other things were they in that rude people, 
God keep us from all outward show of Popery.  but exercises of precise pureness and cleans, the observance of such shadows, although it hath been long since abolished, yet the everlasting truth remaineth: much more in presence of the body, that no profane or defiled thing may be mingled with god's service. Moreover god forbydyth all strange corruptious mixtures, when he forbiddeth them to sow land with divers seeds, to plough with an ox and an ass, to wear lynyne and  together. For liberty & custom even in the least matters bredythe boldness, & in his commandment god hath also respect to the kind of apparel. finally when this cleans is streachyd even to brute beasts, 
mark well.  who would not believe that God requireth an utter detestation of all uncleanness, especially in religion. Seeing all these laws pertain to the first commandment, according to the same precise rule did the holy father's exercise themselves unto purity, therefore it is never read that the godly patriarchs did sacrifice upon the idolaters altars, but whithersoever they removed, 
Example of holy men.  always they buyldid new altars. Furthermore Abraham would not take a third of the King of Sodoma. jacob buried the earrings that wear ornaments of superstition, with the Idols themselves. Moses to blemish the service of God would accept no conditions at all, there shall not remain on house, saith he very precisely. Davith would not take the names of the Idols in his lips. Ezechias broke the brazen serpent, not only changed the use of it. 
What greater heretics can there be, than the Papists?  The Holy ghost praysithe those godly Kings, which destroyed the high places, as Ezechias and josias, in which places sometime the people did worship god. Elyazer would not feign that he did eat swines flesh. S. paul byddythe, Refrain from all show of evil. S. john forbiddeth us to salute an heretic. And Polycarpus his disciple, as Ireneus wytnessith, when he met an heretic, would not give him other answer, but that he knew him to be the devil's eldest son. for such fear had the apostles & their disciples, that they would not communicate with on word with any that had corrupted the faith. finally S. paul in plain words commandeth precisnes, 
Ephe. 5.  saying, Take heed that ye walk precisely or exactly, for so the greek word signifieth. Last of all, let us not forget what our Saviour Christ saith: He that is faithful in the least, will be faithful in the most. Who also teacheth us, how faithfully and precisely we should walk, what cold be more precisly spoken of, the law shall pass until all be fulfilled, and he that breaketh one of the least commandments, and teacheth other so to do, either by word, or by example, shallbe least in the Kingdom of heaven. It is evident by these reasons and examples, that no preciseness or scrupulosity in gods religion, can be to much or blame worthy. touching the substance, there is no controversy, but it is lawful as the good creature of god, and to this purpose pertain those sayings: The kingdom of heaven is neither meat nor drink. Meat commendeth us not to god. Whatsoever enterithe in to the mouth, defileth not the man. All things are clean to them that are clean. & other like places of scripture, all which they pertain to the matter or creature & substance only, not to every use, fashion, or manner of using. It is to much doltyshenes, not to understand all thing a right, except we will also conclude of the same places, that by gluttony, drunkenness, whoredom, disquisyd apparel, and such like, the law of god is not broken. garments therefore that are urged in respect of the form and use, they are not indifferent, and first of the end, which they labour so much to prove that it is changed, that those things which before were used to superstition, now are commanded for order & comeliness. No godly man doubteth, but the queens Majesty intending an other end in commanding of those things, than the Papists used them for. But who so well considereth the nature of those things, shall plainly see, that the end which the commander propoundyth, doth not follow, but according to the diversity of them that use them, and them that judge of them, a clean contrary end ensuythe, for many popish priests use them to the same superstitious end that they did in Popery, and greatest of all is the multitude of ignorant people, that iudgith none otherwise of them. 
Cor. 8.  All men have not knowledge, for some with conscience of the Idol, even yet do eat meat offered to Idols. So Gedeon made an Ephode, 
jud. 8.  not that the people should go a whoring after it, yet was it the destruction of him and his house forever. Secondly it can not serve for order and comeliness, 
Cor. 14.  which hath in it no necessary cause of edifying. Let all things be done for edifying. Nether can it be converted to the comeliness of the Christian Church, which is the chaste spouse of Christ, which is taken from Antichrist, and the filthy whore of Babylon. What consent hath Christ with belial? what portion hath the faithful with the infidel? or what agreement hath the temple of God with Images? If the reason of S. Paul be examined, 
2. Cor. 6.  by the which he dissuadeth the Corynthians from eating of meat offered to Idols, the same may be also extended to garments consecrated to Idolatry. The nature of ceremonies and rites is to make the user to have fellowship with the principal of that religion, as the jews of the altar, Christians with Christ, and Gentiles with devils. As many as are partakers of the bread which we break, are partakers of the body of Christ. They therefore that eat meat offered to Idols, are partakers of devils. And as many as are baptised have put on Christ: it is not to be feared, least as many as wear antychristes robes, will take more if authority command it, neither doth the authority of the Christian Magistrate excuse us, except we think, that Sergius Paulus might permyte that S. Paul had forbidden the sentence of jamys, which is, 
Act. 15. Deut. 12.  that the gentiles should abstain from the pollution of Idols, God will borrow nothing of Idols to garnish or become his religion. thou shalt not do so to the Lord thy god, but rather he commandeth utterly to destroy their altars, woods, pillars, and their very names. He forbiddeth them also to bring any thing in to their houses that belongythe to Idols. Isaiah chap. 30. bideth those that are earnestly turned to the worship of god, to cast away the relics of Idolatry, You shall, saith he, put out the covering of the Imagis of silver, 
that is all thing belonging to Idolatry.  & the precious vestiments of the golden Imagis, and thou shalt cast them away like a menstruous clout, and say unto it: Anawnte, or get the hence. finally when all godly men abhor the monstrous apparel of Friars, Monks, Canons, I can not see, by what order they should esteem the ornaments of Popish Preastes, whose order is as wicked as Freyers, Monks, or any other, which thing may be said of the rest of the Popish ceremonies, which may all with like precept and colour, & by as good reason be received in the Churches as those. But admitting that these things were never so indifferent, yet it can not be that we should think them lawful, for us to use them: for even those things, which by themselves are lawful, when an other circumstance is joined to them, then become they unlawful for a Christian to use them, as in these cases. First we can not cast of all doubtfulness, having so many reasons on our side, and so many examples both of learned men, and best reformed Churches, but in all things most indifferent. Saint Paul chargeth every man to be certanly persuaded in his own mind, which some men untruly translate, Let every man abownde in his own sense, for he that with doubt of conscience eateth, which of it self is lawful, is condemned, because he doth it not of faith. Now the assurance of faith must be sought no where, but in God's word. secondly, though we should satisfy our consciences, yet this man is defylid, which is not persuaded by God's word, but increased by our examples, that he dare do that, whereof before he doubted, and this is to give an offence, as they commonly call it to anger them, for they that are best pleased with these matters, are most offended, that they stumble and fall, we must not do what so ever is lawful, but what so ever also is profitable to edifying: neither must we only regard what liberty permyttyth, but rather what our brother's profit requireth. thirdly, we may not altogether neclect what infydells judge of us in the using of things lawful by them sealfes, and therefore S. Paul biddeth them that are called to the feasts of the gentiles, so soon as mention is made of meat offered to Idols, to abstain from eating of it, because of him that told of it, and his conscience, not of him self, but of an other. What the Papists judge of us, may easily be seen by this, the Harding for the retaining of those Popish ceremonies, containeth hope that popery shallbe restored: what the ignorant people judge of the reamnants of papistri retaynyd, wise men may well consider. hereunto might have been joined the sentences of old Doctors, justinus, Ireneus, Tertullianus, Agustyne, Ambros, Chrysostums, Celestinus, & almost all the rest, for abhorring the customs and rights of the jews and gentiles and heretics, but God's truth needeth not man's authority, except they that be against us, in this cause will appeal to the fathers, them shall they perceive, that in number both of Doctors, and sentences, we shall be nothing inferior to them. In the mean time this may suffice, to show first that the precisians is blameless, secondly the garments are not indifferent, & thirdly that though they were indifferent, yet there is sufficient reason at this time, why we should not wear them. Come Lord jesus, and make an end of this wicked world, that thy saints may come together, that we may sing with the in thy holy hill for ever. He that overcometh, shallbe crowned. Pray, pray, as the apostle Peter saith: the end of all things is at hand.   

¶ An Answer to a question, that was moved, why the godly men would not wear a surplice.  
Although we must needs confess, 
Answer.  that we have to much consented heretofore with the papist in robbing and bereaving God of his glory & honour, yet may we not now in the light of God's truth continue a partaker with you in the adulteration of Christ's sacraments, contrary to our consciences & knowledge, wherein we judge ourselves only, not preiudising other men's doing, whom we leave to God, before whom they either stand or fall. For our parts we must render account, not obstinately bend against any thing that shallbe approved by God's word.  
We are persuaded, 
Maior.  that we may not use any thing repugnant to Christian liberty, nor maintain an opinion of holiness where none is, which were hypocrisy, nor consent to Idolatri, which were denial of the truth, or discourage the godly, incoraging the wicked, nor destroying the Church of Christ, which are bound to edify, nor consent unto confusion, where God requireth order, nor show disobedience, where God requireth to obey.  

Minor.  But in using of a surplice, we should do that which is repugnant to Christian liberty, maintain an opinion of holiness, where none is, show consent to Idolatry, deny the truth, discourage the godly, and encourage the wicked or ungodly, consent to confusion and show disobedience, where God commandithe to obey.  

Conclusion  We may not with good conscience, as we are persuaded wear a surplice.  
The Mayor is proved by Saint Paul Gal. 5. who commandeth to Christian liberty, by the example of Christ Matt. 15. who would not have his disciples to maintain an opinion of holiness, 
note the example of good men.  which the jews had in washing of hands: by the doctrine of paul. 2. Cor. 6. who will have no agreement with the temple of God and the Idols: by the example of Danyel. 6. who opened his window towards jerusalem, lest he might seam to deny his profession or consent with the wyckyd: by the example of Paul Gal. 2. who reproved Peter for the discoraging of the godly gentiles, and encouraging of the froward jews: by the doctrine of the same apostle. 2. Cor. 13. where he teacheth that ministers have power to edify, not to destroy: by the example of patriarchs, and Prophets, which in the worshipping of God, wear by no means confounded with the idolaters: by the doctrine of Peter and john acts, which affyrmithe to be more right to obey God, than men. But for more evident proof hereof, we may let you see some practices of ancient Fathers. Tertulian in his book De corona militis, lykythe them unto dumb Idols, such as do use any thing according to the ornament of Idols: and further, if to lean upon an Idol, is strange from the faith, 
fasting is good, yet the godly would not use it that day, as the herytyk did.  what shall seam upon the habit of an Idol. augustine ad Casulanum, warnythe not to fast on the sunday, lest thereby consent might be showed to the wicked Manichees. They that wear any thing after the manner of Idols, and if it be strange from faith to lean upon an Idol, what is it to wear the habit of an Idol. The fourth Counsel of Toletane Canon. 5. for avoiding of consent with Herytyckes, decreed that once dipping should be used in baptism. A Papist of our time affirm that the apostles to avoid consent to judaisme, abolished the Sabothe day, and sanctified the day of the Lord. The great Clerk Orygen, as Epiphanius wrytith in his. 2. book. 
Beware of decembling.  1. Tom, carried palm with those that offered to the Image Serapis, although he protestyd openly, that he did offer unto Christ, and not unto Serapis, yet was he excomunycatyd, and cast out of the Church by the martyrs and Confessors which then were at Athens. The Christian soldiers which by julian sultelte were brought to offer incens, 
Beware of deceitful practises.  as it is written Historia Tripartita lib. 6. chap. 30. when they perceived their fault, which unwares they had committed in consenting to Idolatri, they rane forth into the streets professed their religion, testified themselves to be Christians, affirming that their hands only had consented unto Paganism, 
the nature of true Christian.  and that their hearts did nothing agree thereunto, and whereas their hands had offended unadvysydlye, they wyshyd to bestow their whole bodies to be tormented for Christ, although with torments and pains most cruel and horrible. I trust we need not to labour any further for the proof. By the use of the surplice men are iniciat in to the Pope's clergy, as it appeareth by the pontifical, De clerico faciendo. If the Galathians by circumcision rather lost their liberty in Christ, then profited any thing, by iniciatinge themselves in to judaisme. How may you retain the liberty in Christ, and profit in his religion by wearing the Pope's livery, we can not perceive? But by the use of the surplice, is maintained an hypocritical opinion of holiness, the Pontifical termithe it Habitum sancte religionis, the habit of an holy religion. Durand lib. 3. De rationale divinorum, saith, That it is Vestis linea, the lyvyne garment, in which they that serve about the services of the altar and holy things, aught to use upon their clothes, a surplice, it is for the whiteness of it, or it signifieth the purity or chastete, according to that saying: Let your garments, that is, your works, be white at all times, that is clean: 
Mark what lying signs is in the surplice invented by Papists.  but for his name, it figurith the mortification of the flesh. It is called a Surples, because that in the old time they did wear it upon skynny coats, made of the skins of the dead, which is used to this day in certain Churches, representing that Adame, after he had sinned, 
with what good conscience can the godly wear it, judge good Brother.  was clothed with such garments. Thirdly, it notith Innocenci, and therefore it is put on before all other holy vestures, because that they that are deputed to worshipping, ought to excel in life and in all virtues, according to the saying of the psalm: Innocency's do rightly cleave unto me. fourthly, for the breadth of it, it betokenythe charity, wherefore they are worn upon profane and common vestures, it is to be marked that charity covereth the multitude of sins. fifthly, for the fashion of it, in that is it made like a Cross, or jews gallows, it fygurythe the passion of the Lord, and they that wear, that aught to be crewcyfyed with the vices and concupiscences. In maintaining this opinion of holiness, with all other inventions, which by lying signs, which they have had to it, we know not how to avoid consent unto that Idolatri, which Durant and the papist maintain and profess, & to deny the Pope's ceremonies, the doctrine which we reach, how should it not discourage the godly, and encourage the superstitious in their errors? we can not edify the Church of Christ apparently, shewing ourselves to be on of the Pope's clergy.  S. Paul Thess. 3. willythe to avoid all apparens of evil, and to be shufflyd in a surplice, which the Pope's clergy wear, were rather a confusion then an order, which they themselves would be loath to suffer, if they might get again the keys into their hands, they would cry with open mouth, as their pontifical teach them, & pluck the surplice of our backs by the authority of almighty God the Father, the Son, 
The surplice is an holy garment of the Papists.  and the Holy ghost. saying, and we take from the all our clerkly habit, and we put on the apparel of religion, and depose, degrade, and spoil the of all orders clerkly benefice, and clerkelye living, 
Mark the folly of Papists.  and we restore the to the servitude and ignominy of the secular habit. Is it not a disorder, that Christians should show themselves slaves to the Pope's order? were it not better to serve God in common attire, then to please the Pope by diguising ourselves in superstitious surplessis? were it not better to obey God, who wyllyth us to serve him in spirit, and in truth, then to obey men, following the devise of Pope Sylvester, the fashion of the jews, and practise of the Papists: where it not better, by leaving of a Surples to follow Christ in breaking men's traditions, them by the use thereof to be a companion of Popes & Pharisees? If this do not seam sufficient to prove the Minor at this time, it shallbe more at large dyscoursyd hereafter. Concerning the queens majesty's commandement, herein we acknowledge ourselves bound to obey in all things lawfully commanded, so can not we be persuaded to use that in the minysteri, which our consciences teacheth us to be replenished with Idolatrous hypocrisy, & also the example of other men which doth were it, ought nothing at all to move us to were a surplice in the ministry, no more then to consent with them in persecuting those men whom they term seditious scismatyckes for leaving them of. Thus as ye see, shortly dear Brethren, we leave the surplice, as the Pope's badge to the shaven clergy, and you as Gods chosen to the protection of the almighty whysshing, that God may give us grace aswell inwardly as outwardly, to seek for syncerite, and to weight with all patience the good will & pleasure of the almighty, who will & can help when pleaseth him. Far ye well in the Lord jesus.   

¶ A Godly Prayer.  
OH Lord God and heavenly Father, which art a just judge to punish all them, that do continue to offend thee, as thou art a Father most pitiful to receive to mercy all those, which give over themselves to please thee, show me thy grace and favour, so that I may be truly touched with inward displeasure of my sins, and that in the place of flattering myself to sleep in sin, I may be so cast down in heart, that the rather I may truly with mouth confess most humbly to give thee, the honour, glory, and praise, dew unto thy holy name, and that as thou of thy great mercy dost instruct us thereunto by thy holy word, so (for thy name's sake) make that the same may so lighten and clear our conscience, that in due examination of all our hole life, we may truly learn to be angry & displeasid with all our former, and corrupt living. Oh that it may please the to draw near unto us, in addressing and guiding our footsteps in the true and perfect way of obedience to thy holy laws and commandments. Send thy holy Angel to nitche his tents round about us, that 〈◊〉 his infernal army, never prevail against us, but always with strong faith we may through jesus Christ withstand all his crafty engines and snares, knowing undoubtedly that thou never forsakest them that put their trust in the. Oh let us not be led by the infirmity of our untoward flesh, but strengthen us by the virtue of the holy spirit. Suffer us not to lie under thy heavy wrath & vengeance through hypocrisy, but rather touch us so inwardly, that we may without ceasing, sigh, and groan unto thee, by true and unfeigned repentance. And although we be not always so well disposed to ask & pray, as we ought to do, yet (good Lord) for thy name's sake, stretch out thy mighty hand, that by the gracious working of thy holy Spirit, our minds and hearts may be drawn from all earthly and corruptible things, so that our prayers may proceed of an earnest and inward affection, so that we never presume to come before that with a dobell heart, knowing that whosoever asketh and prayeth for any thing of thee, not ask in faith, can not obtain. Increase our faith therefore (oh merciful Father) that we presently may ly●ely 〈◊〉 the benefit of remission and pardon or all our sins, thorough the merits and death of Christ jesus our Saviour, and so work in us forever hereafter to live in thy fear, and to stand in awe of thy displeasure, that thou mayst continue our merciful Father world without end. God grant it.