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A brief discourse against the outward apparel and Ministering garments of the popish church.  psalm. 31. 
I have hated all those, that hold of superstitious vanities.  
1566.   

¶ The Book to the Reader.  
THe Pope's attire, whereof I talk,  
I know to be but vain:  
Wherefore some men that witty are,  
to read me will disdain.  
But I would wish that such men should  
with judgement read me twice:  
And mark how great an evil it is,  
God's Preachers to disguise.  
I know a cock's comb can not take  
from wise men any wit:  
So do I know that such attire  
is for no wise man fit.  
Good minds can not but much mislike  
to see good men displaced:  
But better minds would sorrow more,  
to see such men defaced.  
Their persons if ye do respect,  
the matter is but small:  
But on their office if ye look,  
then are they guides of all.  
The Preacher is a messenger,  
sent from no worldly wight:  
But from that Prince that peerless is,  
and made all by his might.  
King David could not take it well,  
but thought himself despised:  
When Hannon sent his servants back  
dishonorde and disguised.  
And shall not God, think you, revenge  
himself upon that rout:  
That to deface or else displace,  
his Preachers go about?  
Yes doubtless, for the mighty God,  
will not long time endure:  
The spite of such as so do seek,  
to work him displeasure.  
All wise men therefore will beware,  
How they do such men wrong:  
As have such one to take their part,  
as for all is to strong.  
God grant that all men may once see,  
on which side truth doth stand:  
And pray to him for such as be  
made Rulers of the land,  
That they having before their eyes  
the fear of God above,  
May seek to set God's word in place.  
and all vain toys remove.  
FINIS.   

A declaration of the doings of those Ministers of God's word and Sacraments, in the City of London, which have refused to wear the outward apparel, and Ministering garments of the Pope's church.  
COnsidering how hurtful a thing it is to a christian common weal, to have the ministers of God's word despised, and brought into contemt: we have thought it our duty, briefly to declare in writing, & to set forth to be seen of all men, some part of the reasons & grounds of our doings, in refusing to wear the outward apparel, & ministering garments of the pope's church.  
First, we consider that the power that God hath given to his Ministers, is given them that they should thereby edify or build up the Church of Christ, & not destroy it, or pull it down: according as S. Paul writeth to the Corinth's. 
2. Cor. 13.  Of which edifying or building of the church of Christ, the same S. Paul speaketh in that Epistle that he wrote to the Ephesians. It were to long to cite all his words in order, we will therefore set down certain sentences, referring the Reader to the places, where the same are written by S. Paul in that his Epistle.  
First he saith thus, I am non estis hospites. etc. Ye are not now strangers and foreigners, but ye are Citizens together with the saints, and of the household of God, being builded upon the foundation of the Apostles & Prophets, 
Eph. 2.  jesus Christ being the Head stone in the corner. In whom whatsoever building is increased, it groweth into an holy temple in the Lord. These words doth S. Paul write, to signify that the church of Christ, which is builded of living stones & timber, taken out both from among the jews and the gentiles, must be builded upon the firm & sure foundation jesus Christ, & not upon any other (for he was that foundation that the Apostles & Prophets builded upon) and that the building which is set upon that foundation, doth grow in to an holy Tempell in the Lord. The builders must not suffer it to decay, but they must still labour diligently, that it may grow into an holy temple, and that till it be as large, & as beautiful, as it is possible for it to be in this vale of misery. So far of would S. Paul have all the builders of gods temple to be from the pulling down, or defacing any part thereof.  
Again, the same S. Paul saith in the same Epistle. Idem dedit alios quidem Apostolos. etc. 
Eph. 4.  The same hath given us, some to be Apostles, some to be Prophets, some to be Evangelists, some to be shepherds, and some to be teachers, to furnish the Saints unto the work of administration, for the building up of the body of Christ, till we do all come into the unity of faith, & the acknowledging of the son of God. That we may be a perfect man, and come into the measure of the full age of Christ. That we be no more babes, to waver and to be carried about with every wind of doctrine, through the craftiness and wiliness of men, whereby they set upon us to deceive us. etc. And afterward in the same chapter, he saith: I speak and testify these things, even on the lords behalf, that ye should not walk as other nations do, in the vanity of their own minds.  
By these words S. Paul doth plainly teach, 
●●e duty 〈◊〉 a faith●ll preacher.  that all such as are appointed to minister in the Church of Christ, must be still occupied in building, and never in pulling down, neither in staying the rest from going forward with the building they have begun. And that such should not be so babish, that they may be carried away with every strange Doctrine, or deceived with every subtle persuasion, nor walk in the vanity of their own minds, but be stayed by the holy word of God, and in all things acknowledge the son of God, by exercising their ministries according to his institution, so near as possibly they may: utterly renouncing & forsaking all those unprofitable ceremonies & rites, that men have devised without sure ground in Gods holy word, in following the vanity of their own minds. We therefore, knowing that we have received power, to edify and not to destroy, & that a day will come wherein we shall be sure to receive at his hands, whose builders we are, according to our doings, either in building or plucking down, or in staying & hindering of that which should have been builded by others: dare not be so bold as to admit the outward & ministering apparel of the pope's church, till it may manifestly appear unto us, that the same may help forward, and not pull down, stay or hinder the building up of the lords temple, which is his Church or congregation, purchased & bought with so dear a price, as the heart blood of his most dearly beloved, and only begotten Son Christ jesus.  
We would not therefore in these days refuse them, if we might but conceive an hope, that the use of them might help forwards with the Lords building: but forasmuch as we see plainly the contrary, we may in no case admit them.  
We grant, that of themselves, they be things indifferent, and may be used or not used, as occasion shall serve: but when the use of them will destroy, or not edify, then cease they to be so indifferent, that in such case we may use them. For S. Paul hath taught us, that in the use of things indifferent, we must always note, whether the same do edify or not. For he hath said, Omnia ad aedificationem fiant. 
1. cor. 14  Let all things be done to edify withal▪ If the using of the outward & ministering garments of the pope's church, cannot now edify the church of Christ, then do they cease to be indifferent that we may use them. And how the church of Christ is edified by the using of these things, is plain to as many as will see.  

●mple christians.  First, the simple Christians (over whom we should have the chief care) are by these things so grieved, when they see us receive them, that they sorrow & mourn in their hearts. And such amongst them as be not altogether so strong, but that they do yet somewhat depend upon our example and doctrine (as the nature of man is so long as he is but a Novice in Christ) those are by us beaten back to superstition, from which they were before making haste to fly. And unless God do by his spirit stay them: they shall by our example in revolting to those things, which we have taught to be superfluous and superstitious, take occasion to think that there is no truth in any thing that we have taught, and so cleave to that false religion, whereof these indifferent things are relics and remnants, and utterly forsake the true Religion of Christ, that by our labour and travail began to take root in them?  
And when we have thus sinned against the brethren, and wounded their weak consciences, and so sinned against Christ: what may we look for, but that heavy curse, 
1. Cor. 8.  which our Saviour hath pronounced against all such as lay stumbling blocks in their brother's ways. It were much better for us, that millstones were fastened about our necks, and we taste into the depth of the sea, 
Mat. 18.  than that one of these little ones should be so offended by us. We dare not therefore admit these things, and so incur the danger of this curse. For it is an horrible thing to fall into the hands of the living God. 
Heb. 10   
secondly, the blind, stubborn, and obstinate papists (whom we ought by all means possible to draw out of the dark dungeon of ignorance, 
Stubborn Papists.  superstition and error) shall by our receiving of these things be encouraged, not only to continue in ignorance, superstition and error, but also to increase in the same, being more confirmed therein by our returning again to those things, that we have both by doctrine and example disallowed & forsaken: than they could have been by the persuasions of many of their own opinion. For they must needs think, that we, which have so earnestly refused & spoken against these things, would never have received them again, unless it had been made manifest unto us, that without them our ministery is sore defaced, and almost utterly profaned.  
The Lord God therefore, when he brought his own people into the land of Canaan: he commanded them, 
all monuments of Idolatry must be destroyed  utterly to destroy all those things, that the heathen nations (whom he had cast out before them) had devised for the furniture of their Idol service, lest they in using of any of those things, should give occasion to the Heathen to think, that the God of heaven & earth, had any pleasure in those things, 
Deut. 12  or need of the use of them in his true service. Why should not we then fear to give the like occasion to the papists, to think that the true service of Christ can not lack their glittering gear, & that it is more acceptable to God, when it is furnished therewith?  

the bishop's advertissementes.  But this doubt is answered thus, It shall be leeful for all ministers to teach & to protest, that they do not use these things, as things without the which the ministration should be profaned or defaced: but only for decency and comely order, uniformity, and obedience to our Prince. Yea, and the same is plainly set forth in the advertisements, that are published in print. This doubt therefore is out of doubt.  
All men shall understand that these things be not enforced, as things that can not be lacked, but as things decent and comely, & that in the church there may be an uniformity in outward apparel and ministery, & consequently mutual love and unity.  
This wisdom & policy, 
Man's polici.  passeth the wisdom of God: And it is much like the wisdom of them that will have Images in Churches, not to worship them: but by them to exercise their strength in refraining from the worshipping of them: for (say such) to have Images, and not to worship them, is a token of more strength, than it is to refrain from the worshipping of them, when we have them not. Even so, to have and to use these things, and yet not to have any superstition or opinion of holiness in them, is much more perfection, than to have no superstition in them, when they be clean set aside and left.  
But the wisdom of God, 
God's wisdom.  who knoweth what we are, and how ready to abuse even his good creatures which he hath made to serve our necessity, & without the use whereof we can not continue in life: hath plainly forbidden his people the having of Images, and hath commanded them to destroy them, & all the furniture of them, as things which he doth detest & abhor. 
Deut. 7.  And in things not commanded, and forbidden, he hath said, that his people shall not follow their own fantasy in adding any thing to his commandment, but by the mouth of his Prophets, he hath utterly disallowed their additions, saying: 
Mat. ●  Frustra me colunt docentes doctrinas, praecepta hominum. 
Esa●e. ●●  In vain do they worship me, which teach doctrines that are but the commandments of men.  
The wisdom of God hath said, Take heed that ye offend not one of these little ones that believe in me. 
Mat. 18.  woe unto that man by whom offences come. It were better for that man, that a millstone were tied about his neck, and he cast into the deep of the sea, than that he should offend one of the least that believe in me.  
A wise shippers, that knoweth wher● dangers do lie in the sea, will not of purpose sail so near those dangers, as he may possibly and escape: but contrariwise, he will hale aloufe, and be sure (if the weather will suffer him) not to fall upon those dangers. Yea, & if he see, that the weather will not suffer him to hold his strait course, without danger to fall upon the Rocks or flats, he will rather run upon an another point where he is sure to find sea room enough. And shall we that be loads men the ship of Christ (to try our cunning) creep so near the flats or rocks, the we put our whole charge in danger of perishing by falling upon them? God forbid.  
That wise & politic governor of God's ship S. Paul, would not venture so far. But seeing danger in the use of indifferent things he saith, Omnia mihi licent, sed non omnia conducunt. Omnia mihi licent, sed non omnia aedificant. 
1. Cor. 10  It is leeful for me a to do all things (meaning of things indifferent) but all things do not profit. It is leeful for me to do all things, but all things do not edify.  
Again, he saith. Bonum est non manducare carnem, & non bibere vinum, neque quicquam in quo frater tuus impingit, aut offenditur, aut infirmatur. 
Ro. 14  It is good (saith S. Paul) not to eat flesh, nor to drink wine, nor to do any other thing, whereat thy brother doth stumble, or is offended, or made weak.  
Yea, and the same S. Paul, exhorting the Corinth's to set themselves free from all the superstitions of the Heathen: saith thus unto them: Eandem autem habentes remunerationem (tanquam filiis dico) dilatemini & vos. 
2. cor. 6.  Nolite jugum ducere cum infidelibus. You also having the same reward with me (I speak as unto mine own children) set yourselves at liberty, be not willing to draw in one yoke with the infidels. What comfort can there be betwixt righteousness & unrighteousness? Or what fellowship hath light with darkness? And what agreement is there between Christ and belial? Or what part can a faithful man have with an infidel? And how agreeth the temple of God with Images? You are the temple of the living God: as saith God, I will dwell in them, & I will walk amongst them, & I will be their God, and they shall be may people. Wherefore, get ye out from amongst them, 
isaiah. 52  and separate yourselves from them, saith the Lord. And see that ye touch no unclean thing: and I will receive you. And I will be your father, 
jere. 32.  and you shall be my sons and daughters, saith the Lord almighty.  
These places of scriptures do move as to fly from all such things, as have been brought into the church of Christ, either contrary or besides the word of God. And to embrace & use those things only, which are commanded or have good ground in the holy word of God. Not despising the authority that God hath given to Princes, and other Potentates: but preferring the commandment of him that is the giver of authority, before the commandment of those that have none authority of themselves, but have received their authority at his hand, and shall answer to him for the use thereof.  
And herein we follow the commandment of God, and the example of all good men. The servant of God Moses, hath said: Non addetis ad verbum quod ego vobis loquor, 
Deut. 4  nec auferetis ex eo. Custodite mandata Domini Dei vestri, quae ego praecipio vobis. Ye shall not add any thing unto the word that I speak unto you: neither shall ye take any thing from it. Keep the commandments of the Lord your God, which I do command you. And again he saith, Non declmabitis, neque ad dexteram, neque ad sinistram: 
Deut. 5.  sed per viam quam praecepit Dominus Deus vester ambulabitis, ut vi vatis, & bene sit vobis, & protelentur dies vestri, in terra possessionis vestrae. You shall not bow neither to the right hand, nor to the left: but by the way that the Lord your God hath commanded you, shall ye walk, that ye may live and prosper, & that your days may be long in the land of your possession.  
King Saul walked not in this way: 
1. Re. 15.  but bowed to the right hand of his own good intent. And therefore he prospered not, but was rooted out with all his offspring, and one set up in his place, that had a pleasure to walk in that way.  

3. Re. 12  King Roboham walked not in this way: but bowed to the left hand of his own malicious tyranny: and therefore ten of the twelve kindreds of Israel were taken from him, and given to his neighbour.  

4. Re. 20.  King Ezechias walked in this way: and therefore in his trouble he found favour & help at the lords hand, and when he was sick, he found health, and had xu years added to his life, & ended his life in the Lord.  
As many as have walked in this way, have done it, because they have had and assured hope of a far better life, and more blessed estate after this life. 
Heb. 11.  And therefore, the trouble that they sustained here, hath not been grievous unto them, for they had the reward always before their eyes.  

The true Prophets  The true Prophets would never pleasure Princes, by adding to the commandments of God, nor yet by taking anything therefore, by bowing to the right hand, or to the left: But they did always walk strait forth in his commandemen although they did oftentimes sustain great displeasure at Prince's hands for so doing. 
false prophets.  But the false Prophets did always mark the inclination of Princes: & fashion them selves to the pleasure of Princes. For they were all brought up in Gnato's school, and had learned to say, Aiunt, aio: negant, nego. If they say it, than I say it too: If they do deny it, then do I deny it also.  
Such were the false prophets in the days of King Achab, who being in number four hundredth, did with one consent prophecy that the King should prosper in the wars that he purposed to take in hand against Ramoth in Galaad. But the true Prophet Michea could not flatter, for he had not been brought up in flatterer's school. 
3. Re. 22.  And therefore he said, Vidi cunctum Israel dispersum in montibus, sicut oves non habentes pastorem. Et ait Dominus, non habent isti dominum, Revertatur unusquisque in domum suam in pace. I saw all Israel scattered abroad in the mountains, as sheep without a shepherd. And the Lord said, These men have no master, let every one return into his own house in peace. This plain man that could no skill of flattering, was stricken and cast into prison, and threatened a worse turn: but the false Prophets were highly esteemed, till their prophecy was proved false, & Micheas prophecy true.  
It hath always been the manner of the true prophets to be sure that they might truly say: 
Eze. 13.  Haec dicit dominus. Thus saith the Lord: but the false Prophets could never truly say so. For they used always to prophecy out of their own fantasies.  

Mat. 15  Our saviour Christ taught none other thing than the will of his heavenly Father: but the Scribes and pharisees taught their own traditions, advancing them above the commandments of God. 
Mat. 16  Wherefore our saviour commandeth his disciples to beware of their leaven, that is, of their doctrine.  
The Apostles were commanded to go in to all the world, and to teach all nations, and to baptize them, 
Mat. 28  etc. And to teach them to observe all those things that he hath commanded them to observe. Which commission they did truly and faithfully exec●●. For none of them preached his own dreams, 
Mar. 16  but every one of them preached that which they had learned of Christ.  

1. cor. 11  Saint Paul saith not, follow me & do whatsoever I shall devise for you to do, but he saith: 
Phil. 3.  follow me as I follow Christ, and look on such, as walk as ye have us for example. 
2. cor. 4  And again he saith: we preach not ourselves, but jesus Christ to be the Lord, and ourselves your ministers.  
We therefore, in refusing to admit those things which neither have commandment nor ground in the holy scriptures, follow the commandment of God, and example of all good men, which were builders of the house of God before us.  
But what is all this to the purpose? (say some) The things that you refuse, are ●iche as God hath neither commanded nor forbidden: and therefore, Princes have authority over them to command them, either to be used, or not to be used. In refusing therefore, to use them at the commandment of the Prince, ye do not only resist the ordinance of God yourselves, but ye do also fall into that inconvenience, which ye would so feign seem to be most afraid of. That is, ye be made stumbling stocks to the simple Subjects, who seeing your disobedience, are encouraged to think, that it is none offence at all to disobey a Prince. And so seeming to fly from the gulf, ye are fallen upon the most dangerous Rocks.  
To this we must answer thus: The things that we do refuse, are such as God neither hath commanded nor forbidden, otherwise than in the use and abuse of them. And therefore, Princes have no authority either to command or forbid them otherwise than so. For this is the power, that God hath given to Princes, To see his commandments executed, to punish such as break them, and to defend those that keep them. Thus doth S. Paul write to the Romans, Wilt thou be without fear of him that is in authority? Do well then, & thou shalt not need to fear him: 
Ro. 13.  for god hath ordained him for thy wealth. But if thou do evil, then fear: for he beareth not a sword for nought. Nam Dei Minister est, ultor ad iram, ei qui quod malum est fecerit. For he is god's Minister, a revenger to execute his wrath upon that man that doth the thing that is evil. We must therefore be subject, not only for fear of punishment, but even for very conscience. But this subjection is not to do at the Prince's commandment, whatsoever the Prince shall for pleasure command: but humbly to suffer at the Prince's hand such punishments as the laws (whereof the Prince hath the execution) do appoint us to suffer for the transgression thereof.  
And if the Prince shall take in hand to command us to do any of those things which God hath not commanded, 
●e bonds ●d limits ●f true obedience.  in such sort that we may not leave them undone, unless we will thereby ruone into the penalty of the law (when we shall see that in doing thereof, we can not edify but destroy) we must then refuse to do the thing commanded by the Prince, and humbly submit our selves to suffer the penalty, but in any case not consent to infringe the Christian liberty, which is to use things indifferent, to edification and not to destruction.  
And if the Prince shall forbid any of those things to be done, which in their own nature be indifferent, so that when we shall see that the leaving of them undone, shall destroy or not edify, then may not we leave them undone, but do them to the edification of the Church, and submit ourselves lowly to suffer at the hands of the Prince, the execution of that penalty that the law doth appoint for doing, that thing which the Prince shall in such case forbid to be done.  
And this is not to give example of disobedience (as it is before objected) but by example to teach true obedience both to God & also to man. First we obey God, in that, both in doing and leaving undone, we seek the edification of his Church. And then we obey man, in that we do humbly submit ourselves to suffer at man's hand, whatsoever punishments man's laws do appoint for our doing or refusing to do at man's commandment.  
Considering therefore, that at this time, by the admitting of the outward apparel and ministering garments of the pope's church, not only the Christian liberty should be manifestly infringed, but the whole Religion of Christ also, like to be brought to be esteemed, no other thing, than the pleasure of Princes: we have thought it our duty (being Ministers of gods word, and Sacraments) utterly to refuse to show our confirmity in receiving of those things that now are urged and enforced, and yet willing to submit ourselves to suffer whatsoever punishment the Laws do appoint in this case. And so to teach by our example, true obedience both to God and man, and yet to keep the Christian liberty sound, and the Christian religion to be such, that no Prince or potentate, may alter or change the same.  
We hope therefore, that our Prince and all good men, will like well with this our doing, understanding by Christian liberty, that freedom that Christ hath brought us unto, by beating down the partition that was between the jews and the gentiles, which was the law of ceremonies contained in the law written: 
Eph. 2.  In which liberty, S. Paul willed the Galathians to stand. 
Gal. 5.  Not for that the Christian liberty doth consist only in this point, but for that this is one of the three points, wherein that liberty doth stand.  
Christ hath delivered us from the thraldom of sin, the curse of the law, & the ceremonies of the same. By that sin, that the first man committed, all mankind became so bound unto sin, that none of Adam's natural posterity can be able (without regeneration or new birth) once to desire to refrain doing that which is against god: From this hath Christ delivered his elected & chosen children, so that our inward man, our spirit, our new creature or new borne part, hath now a delight in the law of God, as S. Paul writeth to the Romans: 
Ro. 7.  From that curse of the law also, he hath set us free. For the sentence that the law pronounceth against all them that break any point thereof, is fallen upon Christ, and he is become accursed for us all, 
Deut. 27.  and hath thereby delivered us from the curse. The ceremonies also, he hath ended: 
Galat. 3.  for they served but for the time before his suffering of our sins. Being at the point therefore, to give up the ghost, he said: Consummatum est. 
john. 19  It is finished. The whole deliverance of my people is now perfectly wrought. They are delivered from the tyranny of sin, 
john. 4.  the curse & condemnation of the law, and from the servitude of ceremonies. We are therefore that people that must serve God in Spirit and truth, and not in figures and shadows.  
Lest we therefore should by admitting these things (which were at the first brought into the Church with opinion of necessity) bind ourselves and our posterity to the same or like necessity, or at least confirm, that necessity in the minds of them, which never thought them other than necessary: we do utterly refuse the admitting of them, choosing rather, (with clear conscience) to suffer the penalties of the law for so doing, than by receiving any of them to fall into that horrible hell of a troubled conscience, from which God for his mercy keep all those that with some trouble of conscience have not refused them.  

several ●oparell ●r Mini●ers not necessary  How unnecessary a thing it is for the ministers of God's word to be known from other men, by any outward apparel, may easily appear by that which we read of Samuel, and other Prophets, of Peter, of Paul, and other holy men.  
When Saul sought his father's asses, and came where Samuel was, and met him: he did not by his apparel know him to be a Prophet, but said unto him, Indica orô mihi, ubi est domus videntis? I pray thee tell me, where is the sears house? 
Reg. 9  When the messengers of Ahaziah met with Eliah: they did not by his apparel know that he was a Prophet. But when they had declared to their master, 
4. Re. 1.  that it was an hairy man and one that was girded with a leather girdle: the King knew by those signs of austerity, that it was Eliah the Thesbite: because it was not a kind of apparel, that served for Prophets to be known by, but such homely apparel as Eliah alone used to wear.  
john Baptist, who was a Prophet, and more than a Prophet, wore not any kind of garment whereby he might be known to be a Prophet: 
Mat. 3.  but his apparel was such as was commonly worn in the wilderness or forest where his abode was.  
Peter, when he followed Christ into the high priests house, was not known by his apparel to be one of Christ's disciples, but by his speech. For they that stood by, said not to Peter: 
Mat. 26.  thou art appareled like one of them, but they said, thy speech doth show that thou art of Galilee.  
Saint Jerome in his Epistle to Eustochium, wherein he doth instruct her, how to keep her virginity, according as she was purposed to do: doth amongst other lessons give her this instruction for the manner of her apparel. Vestis, nec satis munda, 
Hierom ad Eustochium.  nec sordida, & nulla diversitate notabilis: ne ad te obuiam praetereuntium, turba consistat, & digito monstreris. Thy garment must be neither to cleanly, nor to sluttish, neither notable by any diversity: lest the multitude of them that come against thee, and pass by, should stand still, and point at thee with the finger.  
And the same Eustochium, writing to Mercella, persuading her to leave the City of Rome, and to come and dwell with her & her mother Paula at Bethlehem: saith thus, Concurrunt ad haec loca, & diversarum nobis virtutum specimen ostendunt. Vox quidem dissona, sed una Religio. Tot penè psallentium Chori quot gentium diversitates. Inter haec quae prima in Christianis virtus est, nihil arrogant sibi de continentiae supercilij. Humilitatis inter omnes contentio est: Quicunque novissimus fuerit, hic primus putatur. In vest, nulla discretio, nulla admiratio, utcunque placuerit incedere, nec detractionis est, nec laudis.  
Men run together to this place, and do show us the example of sundry virtues. The language is divers, but the Religion is one. There be almost as many quires of singers, as there be diversities of nations. And in the midst of these things, they take upon them no pride of continency, which in Christians is the thief virtue.  
The contention that is amongst them all, is who shall be the most base or humble of them. And whosoever shall be in the lowest room, the same is thought to be the chief. In garments, there is no difference, no admiration or strangeness. Howsoever it shall please a man to go in his apparel, it is neither occasion to be evil spoken of, nor to be praised.  
The whole Clergy of Ravenna, in the days of the Emperor Carolus calvus, about the year of our Lord .876. did write an Epistle to the Emperor, wherein are these words. Discernendi à plebe, vel caeteris sumus, doctrina, non vest: conversatione, non habitu: mentis puritate, non vultu. Docendi enim sunt populi potius quàm ludendi. Nec imponendum est eorum oculis, sed mentibus praecepta sunt infundenda. We must be discerned from the common people, or other men, by doctrine, not by garments: by conversation, not by apparel: by purity of mind, not by countenance. For the people must rather be taught than mocked. We must not deceive their sight, but fill their minds with Precepts and Rules. This the Clergy of Ravenna did write, following the judgement of Celestinus the first Pope of that name. As appeareth in the first tome of the Councils.  
In the Decrees also, the xxj cause and fourth question, we read thus. In priscis enim temporibus, omnis sacratus vir, cum mediocri aut vili vest conversabatur. Omne quippè quod non propter necessitatem suam, sed propter venustatem suscipitur: elationis habet calumniam. Quemadmodum Magnus ait Basilius: In the old times all such men as were appointed to the ministery, did use mean and base apparel.  
For every thing that is taken for the beauty of it and not for the necessity, bringeth with it the reproach of pride. As saith Basilius Magnus.  
By these places it is manifest, that it is nothing necessary, neither according to the example of the first church: that there should be in the outward apparel of Ministers, any such difference, as we are now required to admit.  
As touching the ministering garments that are now enforced: how unmeet it is that we should now admit them, shall easily appear to all that will consider, whence they first came, how they have been used, what opinion men have had, and have in them, and what shall happen unto us if we shall now receive them.  
For the first, they are partly jewish, and partly Heathenish. 
the original of the Popish garments.  For the jews, because they were a people much given to have a sensible gods service, had many goodly glittering things prescribed them, to stay them from receiving of those things that the heathen nations from amongst whom they came, and that dwelled round about them, had and did use. But none of those garments that Aaron's priests wore, did lack their lively significations, to be fulfilled in Christ and his church▪  
When Christ therefore was come, and had fulfilled all those things that were by those garments figured to be fulfilled by him: then was there no more use of those garments: but it remained that the people that should serve god under grace, should not serve him in figures and shadows. 
john. 4.  but in spirit and truth.  
Such parts therefore of the Pope's ministering garments, as have been borrowed of the jews: ought not to be received of us, because the receiving of them, should argue, that we are not persuaded that the Messiah is yet come, which were as much as to deny ourselves to be Christians.  
Some part of the Pope's ministering garments were heathenish, as is the Surplice, the Tunicles, the chasible and Cope. And some mixed of both, as is the Albe, or white linen garment, wherein the Priest useth to say his Mass▪  
It appeareth by Glossa ordinaria upon ezechiel, 
Ezec. 44.  that the Egyptian priests used a white linen garment in their sacrifices. Of what fashion the same was, it is not showed there. The like matter writeth S. Jerome upon the same place.  
The jews had also Ephod lineum. A linen Ephod or garment, much like to the popish Albe. Platina in his book de vitis Pontificum, writeth, that Sylvester the first about. 320. years after Christ, ordained that the sacrament of Christ's body should be ministered in a white linen garment only, 
Rational. devinoru. 3  because Christ's body was buried in white linen cloth.  
Of this linen garment Durandus in his third book entitled, Rationale divinorum, saith, that of necessity it must be had in all holy ministration. His words be these: Vestis linea, qua quibuslibet seruitiis altaris & sacrorum vacantes, super vestes communes uti debent.  
A linen garment, which all such as be appointed to any manner of services of the Altar and holy things, aught to wear upon their common garments.  

The Surples with the significations thereof.  Moreover, he doth in the same place note the significations of it. The shining witness, signifieth, the cleanness or purity of chastity. The name in latin, which is Superpellicium, doth signify the mortification of our flesh, & doth put us in mind of those garments, that God made for the first man and first woman, which were Tunicae pelliceae, Cotes made of pelts. The often use of it, doth signify innocenty. The largeness of it, charity, & the fashion of it, the passion of Christ, and the crucifying of Christians, Vitiis & concupiscentiis. To vices and fleshly lusts.  
All this writeth Durandus of the necessity and significations of the Surplice▪  
These words being well weighed, all men may see, that the ministering garments of the Pope's Church, were taken partly from the jews, and partly from the gentiles. And as Polidorus Vigilius, 
Cap. 5.  doth note in his fourth book, De inventoribus rerum, they came from the Egyptians by the hebrews.  
How these garments have been abused, 
Idolater conjurers & sorcerers, can do nothing without the Popish garment  is manifest to as many as have considered the doings of Idolaters, sorcerers, & conjurers. For all these do nothing without them. The Idolater dare not appear before his Idol to offer any sacrifice, unless he be in his sacrificing garments. For without his prescript garments, he is not only without hope to purchase anything for others by his sacrifice: but also in great fear to sustain great displeasure himself at the hands of his god, whose wrath he is persuaded, that he hath deserved by enterprising to do sacrifice, lacking such ministering garments as are of necessity required therein. And hereof it cometh, that no massing Priest will take upon him to say Mass, if he lack any one thing that by the order of his Mass is appointed to be had, his Albe, his Stole, his Fannel, his Amias, his chasible, his Cup, his Corporasse cloth, his Altar or superaltar.  
And if any of all these things be lacking, or not hallowed by the Bishop or suffragan: then can he say no Mass, yea if his Cup or Corporasse cloth hath been touched by any secular person, it will not serve his turn, till it be new hallowed. Thus joineth the Massing priest with the Idolaters, & is himself the greatest Idolater of all.  
The Sorcerers and Conjurers also, can neither have the instruments that they work with, nor use them, when they have them: but they must have some help of some of these things. Their Aaron's Rod, wherewith they work wonders, can not be had without much help of these things. Their Aqua lustra●●s, their conjured water (without which no Circle can be made to keep out the devil) can in no wise be made without Surplice or Albe. The devils can neither be called up, nor bound, when they be called up, nor yet conjured down again, without an hallowed Stole.  
If there were no more in us therefore, but a desire, not to seem to be idolaters, sorcerers or conjurers, it were enough to move us to refuse to admit the Ministering garments of the pope's church. but there is more to move us. For we see what opinion men have had, and have still in them: and what shall happen unto us, if we shall now receive them.  
The blind and obstinate papists suppose, 
The opinion that three sorts of men have of these garments.  that without these things no holiness can be in aught that we do: and therefore they will not be partakers with us in any thing.  
The weak papists, which are contented to be partakers with us, do find none so great fault with us, as for that we Minister without their Ministering garments, and startche bread▪  
The simple gospelers do suppose, that forasmuch as the Papists do hold that without these things there can be no right ministration: they ought not to communicate with those that use them.  
And we ourselves (although we know the indifferency of them in their own nature) yet when we consider how these three sorts, do esteem them, cannot be persuaded that we should show ourselves meet to occupy the place of Pastors or shepherds in the church of Christ, if we should now use them.  
A learned Father, & one whose bones were burned after his death, for the doctrine that he preached in his life, 
Martinus Bucerus  & left behind him in writing, being required to write his judgement what he thought meet to be done in this case: answered that he could be content to suffer some great pain in his own body, upon condition that these things were utterly taken away. And in such case as we are now, he willeth, that in no case they should be received: as doth most plainly appear in that which he wrote upon the xviij. chapter of S. Mathewes gospel, and upon these words: 
Bucers' opinion of such as maintain the popish ceremonies.  Vae mundo ab offendiculis. Woe to the world by the reason of offences or occasions of fallings: whereafter many words to this effect, he saith: That no man will earnestly strive to maintain these superstitious ceremonies, but such as be either open enemies to Christ, or else backeslyders from Christ. Hosts aut desertores.  
And because it is said of some men, that this Father is against us in this matter: we set down his words written from Camebridge, to a most dear friend of his beyond the seas, cited by Theodore Beze in his answer to the calumniations of Frances Baldwine, which words were written the twelve of januarie in the year of our Lord 1550. The words are these: Quòd me moans de puri●ate rituum, scito, hîc neminem extraneum de his rebus rogari. Tamen ex nobis, ubi possumus, officio nostro non desumus, scriptis, & coram. Ac in primis, ut plebibus Christi de veris pastoribus consulatur. Deinde etiam, de puritate purissima, & doctrinae & rituum. Where as ye writ unto me concerning the purity of Ceremonies, ye shall understand, that no stranger is here called to council in those matters.  
Notwithstanding, when occasion doth serve us, we are not slack in doing our duty, both by writing and word. And especially, that the people of Christ may be provided of true Shepherds, and then also, that both doctrine and ceremonies, may be brought to most perfect purity. And in the same Epistle he saith: Sunt qui humanissima sapientia, & evanescentibus cogitationibus, velint fermento Antichristi conglutinare Deum & Belial. There be some which by most worldly wisdom & vain devices, would with the leaven of Antichrist glue together God & Belial. Here is the judgement of Bucer, concerning the retaining of Ceremonies, plainly set forth, speaking expressly of this Church of England.  
And Peter Martyr, whose judgement hath in this matter been oftentimes asked, doth more than once in his writings call them Reliquias Amorraeorum, leavings or remnants of the Amorites.  

Martyr.  And although he do in some case think that they may be borne with for a season: yet in our case, he would not have them suffered to remain in the church of Christ.  
Doctor Ridley late Bishop of London, when one Doctor broochs with others at oxford came to degrade him a little before his death, persuaded the said D. Ridley to put on the Surplice with the rest of the Massing garments, which he vtt●rlye refused to do. saying (as in the history of Martyrs appeareth,) truly if it come on me (meaning the Surplice) it shall be against my will. Then the said D. brocks caused the said Surplice with the rest of the trinkets appertaining to the Mass, to be by force put upon him. Whereupon he did vehemently inveigh against the bishop of Rome, 
Riddle 〈…〉  calling him Antichrist, and all that apparel foolish and abominable, yea, to fond f●r a ●ice in a play. Wherewith Doctor brocks being very angry, bade him hold his peace, for he did but rail. Hereby it appeareth what estimation that worthy Martyr of God had of the Popish garments at the time of his death. Albeit in the days of King Edward, he did stoutly maintain them ●gainst b●sh●p ●oper.  

B●shop ●uell.  Bishop ●uell in his reply to D. Harding in the .442. page against the breaking of the Sacrament, hath these words: verily in the house of God, that thing is hurtful, that doth no good. All the Ceremonies of the Church ought to be clear and lively, and able to edify. If these things now in controversy can be proved such, then will we not refuse them. But in case they want all these properties (as undoubtedly they do) then by this man's judgement we may well reject them.  
What shall happen to us, if we shall now receive them, shall be plain enough to them, that will but weigh these few lines afore written? It shall happen unto us, as it should have happened unto Moses if he would have consented to bring the hebrews back again into Egypt, after he had brought them out of that land, & through the read Sea.  
We have by doctrine brought many out of the romish slavery of Idol service, and now by example we have begun to go before them, in the utter abolishing of all those chains of darkness, wherewith they, and we have been long time holden in miserable captivity: and were it meet, that we should now a fresh bind ourselves & them with the same chains?  
Whilst we ourselves were in those chains, although we did know them to be bonds: yet we were for a season content to bear them, till we might be able to cause others to see that which we ourselves did see. And now that we have by the help of god caused some men to see what these things are, and have in their sight shaked them of from our own necks, and loosed the same from their necks also: what should our receiving of them again be other than a going back again into Egypt, and a leading thither again, of all such as we have laboured to bring thence?  
We have taught that which Tertul. writeth: Nihil dandum Idolo, sic nec sumendum ab Idolo. Si in Idolio recumbere alienum est à fide, quid in Idoli habitu videri? We may give nothing to the Idol, 
●e Cor●ilitis.  so may we take nothing of the Idol. If it be a thing against the faith to sit at meat in the Idols feast, what is it to be seen in the habit of an Idolater?  
We have taught that the popish mass is Idolatry, that all the pope's holy creatures, as his wax, his ashes, his palm, his fire, his holy-water, & other his holy things made holy by his conjurations, are derogations to Christ's glory, & therefore to be refused of all Christians: and shall it not be as meet for us now to fly in like manner from the use of those garments that they taught to be so necessary in their conjurations?  
Surely we can not be persuaded, but it is as great an evil for us, now to wear in our Ministration any of those conjuring garments, as it is for any of them that do know what these conjured things are, to be partakers of them.  
Lest we should therefore encourage the obstinate and blind Papists to stick still in their popish puddle: 
the causes that move the pr●achers of the gospel to refuse the conjuring garments of the papists.  lest we should beat back those that are by our crying unto them beginning to crawl out of that puddle: lest we should shake off and hurl headlong into that puddle, those that are by our means plucked out thereof, and yet not so freed from the filth thereof, but that they have need to be made clean by our help, & stayed from sliding in again: yea and lest we should make sorrowful and pierce the hearts of them, that be quite escaped, when they should see us by whose means they have escaped, bewadled in the same filth ourselves: and so bring all that we have taught into doubt, and all that we shall teach into suspicion, we have thought it meet for us, utterly to refuse all these things that now are urged.  
For if we, that have by doctrine proved these things to be superfluous, & in the abuse of them superstitions, shall now receive them ourselves, and so in doing (although not in words) affirm them to be necessary? What obstinate Papist will not be the more confirmed in the reverend opinion of them? what young novice in Christ, will not afresh embrace them? what weakling will not again incline to them: And what perfect Christian will not weep in his heart to see them?  
And shall not the blood of all these be required at our hands: shall not we once hear that horrible saying that Christ shall once pronounce against such as we should herein show ourselves to be: Tollite servum nequam. etc. Take up that naughty slave, bind him hand and foot, and cast him into utter darkness: there shall be weeping and wailing, and gnashing of teeth.  
Fearing therefore to lose ourselves with the loss of so many souls, besides our selves: we have chosen rather to venture the loss of worldly commodity, than to hazard that which no earthly treasure can buy. Trusting that our Prince and all other in authority will favour our just cause, and not mislike with us, because we fear god more than man, and are more loath to lose the heavenly Kingdom, than earthly commodity.  
We hope that all wise men do see, what mark the earnest solicitors of this matter do shoot at. They are not, neither were at any time Protestants: but when time would serve them, they were bloody persecutors, & since time failed them, they have borne back as much as lay in them. Shall we think then, that such do seek the advancement of god's glory, in the setting forth of his true religion? no, no. Their purpose is, in us (sielly wretches) to deface the glorious gospel of Christ jesus, which thing they shall never be able to bring to pass.  
For though we, like cowards, should run from our Captain, and yield our weapons into the hands of our enemies: yea though we should (like traitors) turn our pikes against him yet will he have the victory. For he hath the hearts of his enemies in his hand, & can cause them to take his part, and to use us as traitors should be used.  
Our goods, our bodies, and our lives, we do with all humble submission yield into the hands of gods officers upon earth: but our conscience we keep unspotted in the sight of him that shall judge all men. Desiring no thing, but that it may be free for us by doctrine to teach the flock of Christ, whereof we have taken charge: and when we have so taught them, to go before them, in doing that which we have taught according to the truth of gods holy word. That when we shall appear before that great shepherd Christ, our flock with us, and we with our flock may hear these joyful words, Euge sir we bone & fidelis, etc. Well done thou good & faithful servant: because thou haste been faithful in the thing that is of small value, I will make thee Ruler over much: enter thou into thy lords joy. Which joy shall undoubtedly be given to as many as unfeignedly shall love the coming of that shepherd. To whom, with the eternal father and the holy ghost, be all honour, glory and dominion for ever.  
Amen.  Ecclesiasticus. 4. 
strive for the truth even unto death, and the Lord God shall fight for thee.   

¶ A godly prayer, agreeable to the time and occasion.  
O Almighty God, great judge of all, Father of mercy, and loving Lord of thy flock and congregation: we do acknowledge they goodness, thorough which thou hast vouchsafe to choose and call us into the society of thy Saints, the fellowship of thine elect, the fold of thy sheep, wherein always thou haste dealt with us in all things, as with thine own inheritance, thy chosen sheep, and beloved Lambs. For this thy great kindness, we do yield to thee our most humble & hearty thanks. We do confess also, that on our behalf, for want of due consideration of this thy goodness, & our duty, we have grievously offended thee, not only in unthankful using thy benefits, but also in wilful and sinful abusing thy mercy.  
To holy assemblies we have joined ourselves in the exercises of thy word and sacraments, of prayer, & charity, yet not with such zeal & diligence as we ought, but with that loathsomeness & contempt, which we ought not. In coming to them daily, we have filled our fancy, rather than feed our faith, we have come to them more of custom than of conscience, we have heard much more with our ears, than we digested in our minds. And thus with hard hearts, hearing much, doing little, promising fair, performing nothing in effect, we have remained uncorrected, not amended, to the great offence of thy divine majesty.  
Of thy displeasure kindled heretofore against us, we have been divers ways admonished. For even as thou diddest leave a remnant of the Canaanites, not cast out from amongst thy people Israel, to be snares, whips, and thorns in their sides and eyes, because they did not fully clean unto thee: so do the remnants of the Remishe ad●omination, 〈◊〉 still amongst us, to witness thy wrath against our cold love of sincere serving thee, & yet is not our zeal inflamed to better. The sharp scourges which we have seen & felt, together with strange signs showed in heaven & earth, have testified thine anger against us, but we earth and ashes, are not yet by them taught our good.  
The ministers of thy word, seeing our sinful state, have severely threatened greater plagues to fall on us, but we have trifled of our time, & not heartily turned unto thee. And therefore it is, that even now we see (as a beginning of greater vengeance) their hearts (whose power should procure the correction of our mischief) not only held in neglect & contempt of that they should do, but bend also to maintain that they should destroy, to the hindering of the course of thy gospel, which they should set forward.  
Are not the relics of romish Idolatry stoutly retained? Are we not bereaved of some of our pastors, who by word & example, sought to free thy flock from those offences? Ah good Lord, these are now by power put down from pastural cure, they are forbid to feed us, their voice we can not hear. This is our great discomfort. This is the joy & triumph of Antichrist his limbs, our enemies: yea, & that is more heavy, increase of this misery, is of some threatened of the wicked hoped for, and of us feared, as thy iu●t judgement against us for our sins.  
And now Lord, what can we say, confusion of faces is ours. We have sinned & done amiss, we confess our fault. As justice is thine justly to correct, so mercy is thine also to pardon and to help the miserable. We persuaded of thy goodness towards us in jesus Christ, do know, that of love thou dost now chastise us as children. Correct us O Lord, but not in thy wrath. Remember thy loving kindness, and in the riches of thy great mercy, pardon & forgive all our sins, through which, we have thus offended thee. O Lord blot them out of thy remembrance, by the blood of thy son jesus. And let thy good spirit now transform us from our old evils, so that we commit them no more, that there appear no cause to move the memory of them any more in thy holy sight: but rule us to grow in regeneration, that this our mortal life may bring forth plentifully those fruits of the spirit, which do please thee. O heavenly Father, stay thy stroke now begun. Restore our helps to us again. Yea of thy liberal goodness, give more of such aid and help, as thou knowest needful to work the thorough reformation of our state generally, and of each one of us particularly.  
Much good hast thou wrought unto us by our sovereign, and the ministers whom thou hast appointed to government. Do not withdraw thy graces from them for our sins sake, but rather increase thy good gifts in them, for thy mercy sake. Endue them with increase of knowledge, zeal, and diligence, that they may do that which is to be done, to give thy glorious gospel the full course, so that by it perfit establishment may be wrought of thy religion in sincerity, and of civil regiment, in peace and equity.  
Look Lord and judge most just on the proud brag and boast of antichrist thine enemy, cut his courage, confound his counsel, disappoint his hope, break his power, & give him that utter overthrow, that there do not remain so much as a memory or token of him, to be had in regard, but that his memory may be had in confusion. O Lord set up thy glory, remove thy wrath, restore thy mercy, comfort thine afflicted, turn thy loving countenance to us, pour forth thy grace on us, build us up in Christ, & love us still. Let the trumpet of thy gospel with such power & plenty be blown, that all flesh may hearken & yield thereto, thine elect to their comfort, the reprobate to their confusion. And let this blast continue without ceasing with due effect, until that last trump be sounded by thine Archangel, at the day of Christ, And come Lord jesus. In thy name, O Christ our captain, we ask these things, & pray unto thee o heavenly father, saying. Our Father, etc. O Lord increase our faith whereof we make confession. I believe in God, etc. Arise O Lord, and let thine enemies be confounded. Let them understand that against thee they fight. Let them fly from thy presence, that hate thy godly name. Let the groans of thy afflicted, enter in before thee. And for thy name sake wash away all dregs of Popery and superstition that presently trouble the state of thy church. And preserve the Vine which thy right-hand hath planted, that the glory of thine anointed jesus Christ our Lord, may clearly shine here and before all nations.  
So be it.   

To my loving brethren that is troubled about the popish apparel, two short and comfortable epistles.  
Be ye constant: for the Lord shall fight for you, yours in Christ.   

¶ To all my faithful brethren in Christ jesus and to all other that labour to weade out the weeds of popery, Peace in the Lord jesus be with you, and make you perfit in all good works to do his will, working in you that which is pleasant in his sight, through jesus Christ our Lord.  
Dear Brethren,  
because we are creatid for gods glory the edification one of another in Christ, and are bound to serve thereunto by wealth or woe, life or death, and chiefly, they to whom God have given the greater gifts, and whom he hath called to higher rooms, are most bound to be zealous for gods glory with godly zelousie to profit the church and sponse of Christ under their charge, and that by no subtlety as the apostle warnithe, they should be corrupted from the simplicity of Christ: therefore there is no doubt of your good zealle and diligence. My good fathers & dear brethren, who at first called to the battle, to strive for god's glory and the edification of his people, against the Romish relics and rages of Antichrist, I doubt not but that you will coragiouslye and constantly in Christ, rape at these rages of God's enemies, and that you will by this occasion race up many as  enormities that we all know, & labour to race out all the dregs & remnants of transformid popery, that are crept into England, by to much lenite of them that will be named the Lords of the clergy: what is he that hath the zeal of god's glory before his face, that will not join both in prayer, and in suffering with you, in so good a cause, that is so much for god's glory, and the edification of god's church, in the pure simplicity of Christ's word & sacraments, wherein our enemies and persecutors are strangely bewitchid. I wot not by what Circe's cup, that they do make such a diversity betwixt Christ's word & his sacraments, that they can not think the word of God safely enough preached, & honourably enough handled, without cap, cope, surplis. But that the sacraments the marrying, the burying, the churching of women, & other church service, as they call it, must needs be decored with crossing, with capping, with surplicing, with kneeling, with preti wafer cakes, and other knacks of poperi. O Paul that thou were a live, thou durst tell those politic gentlemen, that there hath been to much labour bestowed upon them in vain, thou durst say unto them, as thou diddest to the Corinthians, that they eat not the lords supper, but play a pageant of their own to blind the people, and keep them still in superstition, far from the simplicity of Christ's supper: but how many silly souls is there that doth believe verily, that they have an English mass, and so put no difference between truth & falsehood, between Christ and antichrist, between God and the devil, they are strangely bewitched. I say that thus will bind their english priesthood & sacraments, but much more enchauntid that can find no garments to please them. But such as have been polutid openly with popish superstition & Idolatry, but most of all in this point shall their madness apere to all posterities, that they make these Antichristian rages Causam sine qua non, that is, a cause without which there is no holy ministry in Christ, so that this shall make an english pressed, be he never such a dolt or unlearnid in the knowledge of the scripture as we have very many, and without these romisshe relics not Paul himself shallbe admitted (as one of them did blaspheme & the rest of them in effect do affirm) well against such popish chaffer and popery, hath been long agone fought with all, when the great captains of that religion lived, and yet God gave the victory. Therefore let us not fear now, although it doth begin to stir again, for there is no craft, cunning, counsel, wisdom, or policy against the Lord. We have Christ & his apostles & the Prophets ever striving against the hypocrites of their time on our side: a strau for popish polici we have the word of God to warrant us, to rote out all monuments of superstition and Idolatry, & are charged to abhor them, to account them, accursed, and to defy them, and to detest them as menstreous clouts, they have not the word of God for them. And what wisdom is in them, saith god by his Prophet jeremi, they talk of obedience & concord, but there is no obedience against the Lord, no nor concord to be desired, but where gods glory and verity is preserved, Else better to have all the world in hurly-burlies, and heaven & earth to shake, than one ioyte of god's glory should decay. So far forth as in us leithe, we have their own laws and proclamacious, to rote out all monuments of superstition and idolatry, & their own words are contrary to their doings. It should apere that they repent their reformation proclamid, as did the Isralites, they build again that which on's they have destroyed and this is done openly that all the world may wonder, and behold: but what is done secretly, god will one day have it declared openly, ye they make the name of god & this doctrine that we profess to be evil spoken of already. By many of their doings, their judgement hasteth that for such causes persecute God's true preachers. Wherefore let us not fear their threatenings, there can none persecute the godly for this cause & trash. but either such as are neither hot nor cold and then they shallbe vomited out unless their zeal increase, or such as have no God before their eyes, whose god is their belly, or else open papists, whom god hath given up to a reprobate sense, wherefore we must thus take it, that they are gods rods for our sins, because we have not been more zealous in God's cause, neither careful to seek his glory, that wolf Wynchester & bloody butcher Bonar fought once against many godly men for the ground of this gear, and they had all the power of the Realm serving their lusts, but behold how the Lord in short time overthrew them all, to give us coradge to go forward, the Lord forgive us, we are to slack and negligent in heavenly things, this monster Bonar remainithe and is fed as papists say, for their sakes, & it must be granted, it is for some purpose, although he be a traitor and an enemi to the crown and realm, and both to God and man, which brunnid gods holy testament, murderid his saints and his servants. But what the Lord requyrith to be done with false Prophets it is manifest: we have both the law of god & man for us, But we are answered nay, you yourselves shallbe compelled to turn your coats and caps, and get you into his leveris, and to be like him in your garments. O Elyas that thou lyvedste, or that thy spirit wear amongst us, thou wouldest say with the Prophet Sophoni, that God will visit the werears of this idolaters garments or strange apparel, thou wouldest say, that things dedicatid once to idolatry, is not indifferent, thou wouldest say reverence to the sacrament is wrought by doctrine and discipline, and not by popish & idolaters garments, thou wouldest say, what decency can there be gained to the sacraments, by that which hath been devised & used to deface it, if the gold ordeinyd by god for the reverence and decenci of the jews temple, is not to be admitted to beutify the church of Christ, much less copes brought in by papistes the enemies of god, and always continwyd in their service as ornaments of their religion in no wise aught of us Christians to be retaynid. But the papists triumph and glori in their assembles, that the hot gospelars shallbe driven to their doltish attires, for the Lords sake let us never give them any cause of joy, though we should die for it: Moses would not yield on hoof of a best in god's business, he would not leave the loop unmade nor make a button or a clasp more or less. Eleasar will not decemble by eating of unlawful meats the faithful Isralites would not receive so much as an yvi bush. contrariwise Orygen carrying a branch and professing, that he bore it for Christ at the first. But was afterward compelled to open Idolatry, so cursed a thing it is to give any place to the wicked: all the papists that say, they worship Christ in the cross, and God in the sacrament, do still under these words continue still in their Idolatri, beware of deceitful words, that cover wicked purposes, to draw us from Christian simplicity. Let us stand constantly against all abuses, and repent for our former coldness in religion, and our sins, and call for help from above, for the hand of the Lord is not shortenid: we are assured that we seek God's glory, and our adversaries may see, if they can see any thing, that this thing that they seek is not for gods glory, seeing the papists the enemies of God, do so desire it and glory in it. And rejoice, that we, whom they most hate, cannot be safe but under their garments: we are assured that we seek gods glory in following Christ his apostles and Prophets. who ever despised these pharisaical outward faces and visures, Christ findeth fault with the garments of the Pharisees. Paul counteth all his pharisaical, show to be dung. Zachari saith, that the false Prophet shallbe ashamed of his prophecy, and forsake his garments wherein he deceived. & shall the true Prophets be fain to creep into their cowls? for by the same authority may be commanded any peace of popery, so that it be named policy. Ezechias and josias knew no such authority, but they say: It is for policy, For it plainly apearithe that there is less care for religion, then for policy. But beware that the example of jeroboham be not followed, that made such like priests for policy as would do as he commanded them. Achaz of policy brought the fashion of an altar into jerusalem, as he saw at Damascus, where he had overcome the idolaters and their Idols, but cursed was his policy, and so are all they that will retain any thing of their Idolatry. nabuchodonosor's Idol was for unity and policy, but without the warrant of god's word, there is neither good unity nor policy. The godly father Bucer calleth the tenths and the first fruits sacrilege and robbery, they be kept still for policy. Cross and candlesticks at superstitious, though they be kept. I wots not for what policy the adoration of the Sacrament in the countries, where they knock and kneel to a wa●●r cake is a popish policy. That women baptize, that pluralites, tot-quots impropriations, non residence, despensations, suspensions, excommunications, & absolutions, for money are granted, it is evil, like as are many other inormites' borrowed from Rome, which remain in the name of policy. All these things were abhorred as popish superstitions, and Idolatries, among our gospelers both bishops & others, when they were under gods rods in poverty. But how they now have learned court divinity, to ground all upon policy? Humble them again o Lord, that they do not forget thee, and thy great kindness and mercy showed upon them, and stir up their hearts and minds, that they may be careful over thy poor flock. O Christ, whom thou hast dearly bought, by this their policy are blindid, & carithe for no more, but that they may have this superstitious show which is so stifely maintained. Let him mumble as he list, if he be thus apparelid, all his service is well enough, otherwise it is nothing worth. Thus cause you them to perish by your polices, for whom Christ hath died. further more, if poperi be superstitious and idolatrous, evil and wicked, as yet there was never a worse thing in the world, then are we commanded to abstain from all participation thereof, and from all the show thereof ab omni specie mali, that is, from all show of wickedness. These garments were the show of their blasphemous priesthood, herein they did sing and say their superstitious idolatrous service, they did sense their Idols and help forward their Idolatrous masses, what policy can it be then to wear this gear. But a superstitious wicked and popish policy, they do it for policy, they say, that their priests may be known and magnified of men. Did not the pharisees use the same policy, to do all their works and make all their garments both Philacteris upon their heads, and their wide and side robes and borders, that they might be more expectable, and notorious to the people? but their woe is thretenid above all other sinners. To such hypocrites, as being void of all true holiness, delight in all outward shows, their curse is most inculcate, their polyci is that the priests shall wear white in the churches to signify their virtue, their pureness, and holiness. and when they go fourth of the church they must wear black gowns and black horns, for contrary policies, and for divers significations, Our master Christ's policy was expressed in one word, fede, fede, fede. and the Prophets before, and the apostles afterward, if Christ be the wisdom of the father, the true ministers shallbe well enough known, by that one mark which he giveth: and if that he have not that mark better unknown then known, both for himself and others, therefore let them not say for shame, that they seek gods glory, Christ's will, or the edification of his church, by their policy. Whiles they threaten & stoup the spredinge of gods word and feeding of Christ's flock, commanded by writing to excommunicate the most faithful labourers in the planting of the gospel, because they will not wear the rages of popery, to expulse the most valiant soldiers against the romish Antichrist, the most earnest overthrowars of the kingdom of satan, which standeth in sin and blindness. O beware you, that willbe Lords over the flocks, that you be not sore punished for your pride, towards your brethren, and your cowardliness in gods cause, that for Prince's pleasures and pompose livings, do turn poperi into policy, and to become our persecutors under the cloak of policy: it were better to lose your livings, then to displease god in persecuting of your brethren, & hinder the course of the word. But as our duty is, we will pray for you, and for all our brethren in the ministeri, that god of his grace would grant us more zeal for his glory, than any of us hath had heretofore, more desire to edify, Christ's people in pure simplicity, to present them a chaste virgin unto Christ then hitherto hath appeared, that when the hedeshepherd shall call to account, we be not ashamed. But being found perfect in all good works, may receive the crown prepared, as for you dear brethren whom God hath called into the brunt of the battle, The Lord keep ye constant, that ye yield neither to toleration, neither to any other subtelte persuasions of dispensations, or licences which were to fortify their romish practices. but as you fight the Lords fight, be valiant. God will not leave you, neither forsake you, as you seek gods glory, god will glorify you, and as by you Christ's church is edified, comforted and confirmid in Christian simplycite, so shall you receive comfort by Christ your heed captain, when you shallbe called to give accounts of your stewardshippes, and to be rewarded for your fidelity, the matter is not so small as the world do take it, it will appear before all be ended, what an hard thing it is, to cut of the rages of the Hydra of Rome, it is beautiful, but poisonful, there is no daling with such a monster, beware of looking back to Sodom or delight any wit in the garments of Babilone, neither once touch the poysonid cup, though it be of gold or gliteringe. Let us repent of our former sins unfaynidlye, and then shall we abhor and stamp under our fet these rages, that were appointed to superstition and idolatry, Let us hate the blasphemous preasthode, so injurious to Christ's priesthood, that every pache and token of it be in execration, detestation, and accursed, and take no part of it upon our heads nor backs, lest we be accursed as it is. Let us not make the heritage of god as a bird of many colours, holding of divers religions, Let us not mixed the jews with the gentils, let us not in no wise mixed this our religion with any thing of Antichrist, let us not confirm the blind in their blindness, neither the weacke in their superstition. But rather let us take away, if we can, the names, memories, and all monuments of popery and that Antichristes' priesthood. Let us open our wyndous with Daniel, and profess what we ar: their cruelty shallbe our glory. Let us follow Paul, that knew that the truth gospel could not be retainyd, if any jewish ceremonies were maintained. Let us rather never wear any garment, than we should wear those, whereby our brethren should be weakened, offended or boldenyd to take part with the idolaters, & so through our haughtiness in knowledge, our weak brethren perish, for whom Christ died. Behold and mark well, how they fall backward that yield in any jot, and see how they are edified, and increase in godliness, which hold that right way that you go in, the which the Lord increase you, & us all, and strengthen us with his holy spirit, that we may continue to our lives end, all ways both by our thoughts, words, and works, to advance his glory and honour daily more and more, now and for ever.  
Amen.   

¶ Grace and peace with all manner spiritual feeling and living worthy of the kindness of Christ, be with all that thirst the will of God.  
TO my faithful and dear brethren in Christ jesus,  
as in comen dangers of fire, or such like, well-beloved, they that be far of, come to succour those that have need, so I being out of iepordie and far of, 
true Christian love.  can not but of duty wish well to those that be touched about the popish apparel in this liberty of God's truth, which is taught plainly without offencis, in the greatyst mysteries of our religion and salvation, it is much to be marvayled, that this small controversy of apparel should be so heavily taken. But this is the mallis of satan, 
the practice of the wicked.  that where he can not overthrow the greatest matters, he will cause great troubels in trifles. Peter and Paul agreyde in the greatyste articles of our salvation, and yet they differed so about meats, that Paul withstood and rebuckid him openly. 
the infirmities of the godly.  Paul and Barnabas fell at such bitter contention, whether Mark should go with them or no, that they parted companies, and either of them went sundry ways. God defend us from the like. 
the constance of the godly  Paul circumcisyd Timothe when there was hope to wine the jews: but when they would have it of necessity, he would not circumcise Titus, therefore compelling would not be used in things of liberty, it is a lamentable case, that among them that are civil & full of knowledge, that it should come thus to pass. Consider dearly beloved, I beseech you, how that all countries, which have reformid religion, have cast away the popish apparel with the pope: and yet we that will be taken for the best gospelars, are contented to keep it as an holy religion. Mark well also how many godly and learnid ministers there be here in all countries, that be so zealous not only to forsake the wicked doctrine of popery, ready to leave the minystry, & to lose livings, rather than to be like the popish teachers of superstitious order in apparel or behaviour. This realm hath such skacite of teachers, that if so many worthy men and learnid should be cast out of the ministry for such small matters, many placis should be destitude of preachers, & it would give an incurable offence to all the favourers of gods truth here, and in other countries, also shall we make so much and so precious of the pope's rages, that other reformed places, esteem as vile & filthy, God forbidden. S. Paul biddeth women use such apparel as becometh them that profess true godliness, which rule is much more to be observed of men, & especially of preachers. But if we forsake popery as wickid, shall we say that their apparel becometh saints, and professars of true holiness. Saint Paul bideth us refrain from all outward show of evil, but surely in keeping of this popish apparel, we forbear not an outward show of much evil, if popery be judged evil, as greater wickidnes can not be, as we would have a divers show of apparel to be known from the common people, so is it necessary in apparel, to have a show, how a Protestant is to be known from a papist. It hath pleased God to call us to preach his heavenly word to that high office, God give you grace and us all to seek his honour & glory if we so do with a pure heart and mind, he hath promised, He that honorith me, I will glorify him, and he that contemneth me, I will contemn him. Let there be no curtisye made to help gods people now they be in danger. Call to your remembrance Queen Easter, she be gave to make curtisy to speak in that cause, but Mardocheus said unto her: If thou now hold thy peace, God shall deliver by an other mean, & yet thou & thy father's house shall perish. You that can and may do good, do it while time is offered, the time will come when it will be to late: yet god will comfort his by some other mean: It is a perilous thing, not to help in the time of need, & not to suffer religion to go forward in all syncerite, and to further gods cause when ye may, when Terenti a good Christian captain returned with great triumph & victory, the Emperor Valerius bade him are what he would, and he should have it for his good service: he having God before his eyes, desyrd neither riches, neither honour, but those which had adventured their lives for true religion, might have a church alowid them, to serve their god purely in, & several from the Arrians. The Emperor being angry with his request, pulled his supplication in pecis, and bade him axe some other thing. but he gathered up the pecis of his, paper and said: I have received my reward, I will axe nothing else, God increase about Princes the small number of such zealous suitors & promoters of religion, and then no doubt gods glory shall flourish when we seek his dew honour, and not our own profit. But to avoid contention & schism Austen gevith good counsel to godly and quiet men, that they mercifully correct that which they can, & that which they can not, patiently bear, groan and morn, with love, until god either correct or amend them. But how this Christian love should be kept in this church, when so many godly for so small things shallbe thrust out, & also how many already is from the ministry & their livings, it passeth many good and godly wits to conceive. S. Paul's rule in such things, saith: All things to me is lawful, but all things is not expedient: all things to me is lawful, but all things edify not. Therefore in this case we must not so subtly dispute, what Christian liberty will suffer us to do, but what is metist and most edifying for Christian charity, & promoting Christian and pure religion. But surely how popish apparel should edify, or set forward the gospel of Christ jesus, it can not be seen of the multitude, nay, it is to much felt how gredly it reioysith the adversaries of the truth, when they see what we borrow of them, & contend for the same as things necessary. mark well the bishops wearing of their white rochets, what ground they first had, and from whence they received it. There was a certain man, named Sisinius an heretic bishop of the Novations, and he first began it. all those other popish trash hath the like foundations, but they have to long continued & pleased popery, which is beggarly patchid up of all sorts of cerimones, & that they could never be routyd out sense, no not from many professors of the gospel. Wherefore you that see others that is come to a better perfection, grudge not at it, but be thankful to God, though things may be borne with for a time for Christian liberties sake, in hope to win the weak. yet when liberty is turned into necessity, it is evil, & no longer liberty: and that, that was for winning the weak suffered for a time, is become the confirming of the froward in their obstinacy. Paul used circumcision for a time as of liberty, but when it was urged of necessity, he would not bend unto it. That famous father Master Bucer, when he was aryd why he would not wear a square cape, made answer, because his head was not four square. wherein surely he noted well the comeliness of apparel to be, when it was fassionyd like the body, & a great folly when a square cape was set on a round head.  
God be merciful unto us, and grant us uprightly to seek his honore with all earnestness & simplicity. The Lord comfort his afflictid church, & grant that in this old age of the world, we may serve the Lord of hosts in singleness of heart, and labour to rote out all stumbling blocks in religion, that Christ's glory may nakedly shine of itself, without all traditions or inventions of men, as in the beginning when it was purest, and all such devices unknown, but invented of late to blear the eyes of the ignorant, with outward show of holiness. God grant that we may give all honour to whom all honore is due, both inwardly and outwardly, to serve him unfeignedly all the days of our life. Far well dear brethren in the Lord jesus, who ever keep us in his faith, fear, and love, for ever.  
Amen.