To the reader. To my faythfull brethren, we geue thankes to God for your constancie and upryght delynge in this gret controuersie now raysyd by packynge of enemys about the wearinge of popish apparell ...

To my louynge brethren that is troublyd abowt the popiſhe aparrell, two ſhort and comfortable Epiſtels.

Be ye conſtant: for the Lorde ſhall fyght for yow, yowrs in Chriſt.

¶To all my faithful brethren in Chriſt Ieſu and to all other that labour to weade out the wedes of popery, Peace in the Lorde Ieſu be with you, and make you perfite in all good workes to doe his will, working in you that which is pleaſant in his ſight, through Ieſus Chriſt our Lord.

DEare Brethren, becauſe we are creatid for gods glory the edification one of another in Chriſt, and are bounde to ſerue thervnto by wealthe or woo, lyfe or death, and cheifly, they to whom God haue geuen the greter gyftes, and whom he hath callyd to higher romes, are moſte bounde to be zelous for gods glory with godly zelouſie to profyt the churche and ſpouſe of Chriſte vnder their charge, and that by no ſubteltye as the Apoſtel warnithe, they ſhulde be corrupted from the ſymplicitie of Chriſt: therfore there is no doubt of your good zealle and diligence. My good fathers & deare brethren, who ar firſt callid to the battel, to ſtriue for gods glory and the edification of his people, againſt the Romiſh reliques and rages of Antichriſt, I doubt not but that you wyl coragiouſlye and conſtantlye in Chriſt, rape at theſe rages of Gods enemyes, and that you will by this occaſion race vp many as grete enormites that we all know, & labore to race out all the dregges & remnants of tranſformid popery, that are crept into England, by to much lenite of them that wylbe namid the Lordes of the cleargie: what is he that hath the zeale of gods glory before his face, that wyl not ioyne both in prayer, and in ſufferinge with you, in ſo good a cauſe, that is ſo much for gods glory, and the edificacion of gods church, in the pure ſimplicite of Chriſtes word & ſacramentes, wherin our enemies and perſecutours are ſtrangely bewitchid. I wote not by what Circes cupe, that they do make ſuche a diuerſite betwixt Chriſtes worde & his ſacramentes, that they can not thinke the worde of God ſafelye ynoughe preachid, & honorably inough handlyd, without cap, cope, ſurplis. But that the ſacraments the maryinge, the buryinge, the churching of wemen, & other church ſeruice, as they call it, muſte nedes be decored with croſſinge, with capping, wt ſurpleſſing, with knelinge, with preti wafer cakes, and other knackes of poperi. O Paule that thou were a lyue, thou durſt tell thoſe politike gentelmen, that ther hath bin to much laboure beſtoued vpon them in vaine, thou durſte ſay vnto them, as thou dideſt to ye Corinthians, that they eat not the Lordes ſupper, but pley a pagent of their owne to blynde the people, and kepe them ſtill in ſuperſticion, fare from the ſymplicite of Chriſtes ſupper: but howe many ſely ſowles is ther that dothe beleue veryly, that they haue an Engliſh maſſe, and ſo put no difference betwene truth & falſhod, betwene Chriſt and antichriſt, betwene God and the deuell, they are ſtrangely bewitched. I ſay that thus wyll bynde theyr Englyſhe preſthode & ſacraments, but muche more enchauntid that can fynd no garments to pleaſe them. But ſuch as haue ben polutid openly with popiſhe ſuperſticion & Idolatry, but moſt of all in this point ſhall theyr madnes apere to all poſterites, that they make theſe Antichriſtian rages Cauſam ſine qua non, that is, a cauſe without which ther is no holy miniſtery in Chriſt, ſo that this ſhall make an Englyſhe preſte, be he neuer ſuche a dolt or vnlearnid in the knouledge of the ſcripture as we haue very manye, and without theſe romiſſhe reliques not Paule hym ſelfe ſhalbe admittid (as one of them dyd blaſpheme & the reſt of them in effecte do affirme) well agaynſte ſuche popiſhe chaffer and popery, hathe byne longe agone foughten witheall, when the gret captaines of that religion lyuyd, and yet God gaue the victory. Therfor let vs not fear now, although it doth begine to ſture agayn, for ther is no craft, conninge, counſell, wyſdom, or policy againſt the Lord. We haue Chriſt & hys Apoſtells & the Prophetes euer ſtryuing agaynſt the Ipocrites of their time on our ſyde. a ſtra • for popiſhe polici we haue the worde of God to warant vs, to rote out al monuments of ſuperſticion and Idolatry, & are charged to abhor them, to accompt them, accurſed, and to defy them, and to deteſt them as menſtreous clowtes, they haue not the worde of God for them. And what wyſdom is in them, ſayth god by his Prophet Ieremi, they talke of obedience & concorde, but ther is no obedience againſt the Lorde, no nor concorde to be deſired, but wher gods glory and verite is preſerued, Els better to haue al the worlde in hurly burleis, and heauen & earth to ſhake, then one ioyte of gods glory ſhulde decaie. So far forth as in vs leithe, we haue theyr owne lawes and proclamacions, to rote out all monuments of ſuperſticion and Idolatrye, & theyr oune wordes are contrarye to theyr doinges. Yt ſhulde apere that they repent their reformacion proclamid, as did ye Iſralites, they buylde agayn that which ons they haue diſtroied and this is done openlye that all the worlde may wonder, and behold: but what is done ſecretlye, god wyll one daye haue it declarid openly, ye they make the name of god & this doctrine that we profeſſe to be euell ſpoken of alredy. By many of theyr doinges, theyr iudgement haſteth that for ſuch cauſes perſecute Gods true preachers. Wherfor let vs not feare theyr threteninges, ther can none • erſecute the godly for this cauſe & traſſhe. • ut ether ſuch as are nether hote nor colde, • nd then they ſhalbe vomyted out vnleſſe • heir zeale encreaſe, or ſuch as haue no God before their eies, whoſe god is their bellie, or • is open papiſts, whom god hathe geuen vp • o a reprobate ſenſe, wherfore we muſt thus take it, that they ar gods rodds for oure ſinnes, becauſe we haue not ben more zelous in Gods cauſe, nether carefull to ſeke his glorye, that wolfe Wyncheſter & blodie bucher Bonar fought once againſt many godli men for the grounde of this gere, and thei had all the power of the Realme ſeruinge theyr luſtes, but beholde how the Lorde in ſhort time ouerthrew them al, to giue vs coradge to go forwarde, the Lord forgeue vs, we ar to ſlacke and neglygent in heauenly thynges, this monſter Bonar remainithe and is fed as papiſts ſay, for their ſakes, & it muſt be grauntyd, it is for ſome purpos, althoughe he be a traytor and an enemi to the crowne and realme, and bothe to God and man, whiche brunnid godes holy teſtament, murderid his ſaintes and his ſeruātes. But what the Lord requyrith to be done wythe falſe Prophetes it is manyfeſt: we haue bothe the lawe of god & man for vs, But we ar anſwerid nay, you your ſealues ſhalbe compellid to turne your coates and cappes, and get you into his leueris, and to be lyke him in your garments. O Elyas that thou lyuedſte, or tha • thy ſpyrit weare amongſt vs, thou woldeſ • ſay with the Prophet Sophoni, that God will vyſit the werears of this Idolatours garmentes or ſtrange aparell, thou woldeſt ſay, that thinges dedicatid once to idolatry, is not indifferent, thou woldeſt ſay reuerence to the ſacramēt is wrought by doctrine and diſcipline, and not by popiſſhe & Idolatours garments, thou woldeſt ſaye, what decency can ther be gaynyd to the ſacramēts, by that which hath byn deuiſyd & vſyd to deface it, if the golde ordeinyd by god for the reuerence and decenci of the Iewes temple, is not to be admittyd to beutify the churche of Chriſte, much leſſe copes brought in by papiſtes the enemyes of god, and alwayes continwyd in their ſeruice as ornamētes of their religion in no wyſe ought of vs Chriſtians to be retaynid. But the papiſtes triumphe and glori in their aſſembles, that the hote goſpelars ſhalbe driuen to their doltiſhe attires, for the Lords ſake let vs neuer giue them any cauſe of Ioye, thoughe we ſhoulde dye for yt: Moyſes wold not yelde on hoofe of a beſte in gods buſines, he wolde not leue the loupe vnmade, nor make a button or a claſpe more or leſſe. Eleaſar will not decemble by eatynge of vnlawfull meates, the faythfull Iſralites wolde not receyue ſo muche as an yni buſhe. Contrariwyſe Orygen caryinge a braunche and profeſſynge, that he bare it for Chriſt at the firſt. But was afterwarde compellid to open Idolatry, ſo curſid a thing it is to geue any place to the wicked: all the papiſtes that ſaye, they worſhip Chriſt in the croſſe, and God in the ſacrament, do ſtill vnder theſe wordes continew ſtill in their Idolatri, beware of deceitfull wordes, that couer wickid purpoſes, to drawe vs from Chriſtiā ſymplicite. Let vs ſtand conſtantly agaynſte all abuſes, and repent for our former coldnes in religion, and our ſynnes, and call for healpe from aboue, for the hand of the Lorde is not ſhortenid: we ar aſſured that we ſeke Gods glory, and our aduerſaries may ſee, yf they can ſe any thinge, that this thinge that they ſeke is not for gods glory, ſeing the papiſtes the enemyes of God, doe ſo deſyre yt and glory in yt. And reioyſe, that we, whom they moſt hate, cannot beſafe but vnder their garments: we ar aſſurid that we ſeke godes glory in folowinge Chriſt his Apoſteles and Prophets. who euer diſpiſed theſe phariſaicall outward faces and viſures, Chriſte fyndethe fault withe the garmentes of the phariſeis. Paule counteth all his phariſaicall, ſhew to be donge. Zachari ſaithe, that the falſe Prophet ſhalbe aſhamed of his prophecye, and forſake his garments wherin he deceyuid. & ſhal the true Prophetes be fayne to crepe into their coules? for by the ſame autorite may be comaundid any peace of popery, ſo that it be namyd policie. Ezechias and Ioſias knew no ſuche aucthoritie, but they ſay: It is for policie, For it plainly apearithe that ther is leſſe care for religion, then for policie. But beware that the example of Ieroboham be not folowed, that made ſuch like preſtes for policie as wolde do as he commaundid them. Achaz of policie brought the faſhion of an alter into Ieruſalem, as he ſawe at Damaſcus, where he had ouercome the Idolatours and their Idolls, but curſed was his policie, and ſo ar all they that wil retaine any thinge of their Idolatrie. Nabuchodonoſors Idoll was for vnitye and policie, but without the warraunt of gods worde, ther is neyther good vnitye nor policie. The godlie father Bucer callithe the tenthes and the firſt fruites ſacriledge and roberie, they be kept ſtil for policie. Croſſe and candelſtickes ar ſuperſticious, though they be kepte. I wot not for what policie the adoration of the Sacrament in the countres, where they knocke and knele to a wafer cake is a popiſhe policie. That wemen baptiſe, that pluralites, tot quots impropriacions, non reſidence, deſpenſacions, ſuſpenſions, excomunications, & abſolucions, for money ar grauntyd, yt is evell, like as are many other inormites borowed from Rome, which remayne in the name of policie. All theſe thinges were abhorryd as popiſhe ſuperſticions, and Idolatries, amonge our goſpellers both biſhops & others, when they were vnder gods roddes in pouerte. But how thei now haue learnid courtely deuinite, to grounde all apon policie? Humble them agayne o Lorde, that they do not forget the, and thy great kindnes and mercie ſhewid apon them, and ſture vp their hartes and myndes, that they may be carefull ouer thy pore flocke. O Chriſte, whom thou haſt dearly bought, by this theyr policy ar blindid, & carithe for no more, but that thei may haue this ſuperſticious ſhew which is ſo ſtifely maintained. Let him mumble as he liſte, yf he be thus apparelid, al his ſeruice is well ynough, otherwyſe yt is nothing worthe, Thus cauſe you them to periſhe by your polices, for whome Chriſt hathe dyed. further more, yf poperi be ſuperſtitous and idolatrous, evel and wicked, as yet ther was neuer a worſe thinge in the worlde, then ar we commaunded to abſteine from all participatiō therof, and from all the ſhewe therof ab omni ſpecie mali, that is, from all ſhewe of wickidnes. Theſe garments were the ſhewe of their blaſphemous preiſthod, herein they dyd ſinge and ſaye their ſuperſticious idolatrous ſeruice, they dyd ſence their Idolls and healpe forwarde theyr Idolatrous maſſes, what policie can it be then to weare this gere. But a ſuperſticious wickid and popiſhe policie, they doe it for policie, they ſaye, that their prieſtes may be knowen and magnified of men. Dyd not the Phariſies vſe the ſame policie, to doe all their workes and make all their garmentes bothe Philacteris vpon their headdes, and their wide and ſyde robes and borders, that they might be more expectable, and notorious to the people: but their woo is thr • tenid aboue al other ſinners. To ſuche ypocrites, as beinge voyde of all true holynes, delite in all outward ſhewes, theyr curſe is moſt inculcate, their polyci is that ye preiſtes ſhall weare white in the churches to ſignify their vertue, their purenes, and holines. and when they go fourth of the church they muſt weare blacke gownes and blacke hornes, for cōtrary polycies, and for dyuers ſignificacions, Our maſter Chriſtes polycie was expreſſyd in one worde, fede, fede, fede. and the Prophetes before, and the Apoſtelles afterwarde, yf Chriſte be the wyſdome of the father, the true miniſters ſhalbe well inough knowen, by that one marke which he geueth: and yf that he haue not that marke better vnknowen then knowen, both for him ſelfe and others, therfore lett them not ſaye for ſhame, that they ſeeke gods glorie, Chriſtes wil, or the edification of his church, by their polycie. Whyles they thretē & ſtope the ſpredinge of gods worde and fedinge of Chriſtes flocke, cōmandyd by writing to excōmunicate the moſt faithful laborers in the planting of the goſpell, becauſe thei will not weare the rages of popery, to expulſe ye moſt valiant ſoldiars agaynſt the Romiſhe Antichriſt, the moſt earneſt ouerthrowars of the kyngdom of ſatan, which ſtandith in ſin and blindnes. O beware you, that wilbe Lordes ouer the flockes, that you be not ſore punyſhed for your pryde, towardes your brethren, and your cowardlines in gods cauſe, that for Princes pleaſures and pompoſe liuinges, do turne poperi into policie, and to become our perſecutors vnder the cloke of policie: it were better to loſe your liuings, then to diſpleaſe god in perſecutinge of youre brethren, & hinder the courſe of the worde. But as oure deutie is, we wyll praye for you, and for all our brethren in the miniſteri, that god of his grace would graunte vs more zeale for his glorie, than any of vs hathe had heretofore, more deſire to edifie, Chriſtes people in pure ſimplicite, to preſent them a chaſt virgin vnto Chriſt, then hitherto hathe apeared, that when the hedeſhepherde ſhall cal to accounte, we be not aſhamyd. But beinge founde perfecte in all good workes, may receiue the crowne prepared, as for you deare brethren whome God hath callyd into the brunte of the batell, The Lorde kepe ye conſtant, that ye yelde nether to tolleracion, nether to anye other ſubtelte perſuaſions of diſpenſacions, or lycences which were to fortifie their Romiſhe practiſes. but as you fyght the Lords fyght, be valiant. God will not leue you, nether forſake you, as you ſeke gods glorye, god wyll glorifye you, and as by you Chriſtes church is edifyed, comfortid and confirmid in Chriſtian ſimplycite, ſo ſhall you receyue comfort by Chriſte your heede captaine, when you ſhalbe callyd to geue acomptes of your ſtewardſhippes, and to be rewardyd for your fidelite, the matter is not ſo ſmalle as the worlde do take yt, yt wyll appeare before all be endyd, what an harde thinge it is, to cut of the rages of the Hidra of Rome, it is beutifull, but poyſonful, ther is no daling with ſuch a mounſter, beware of lokyng backe to Sodome or delyght anye witte in the garments of Babilone, neyther once touche the poyſonid cupe, though yt be of golde or gliteringe. Let vs repent of our former ſynnes vnfaynidlye, and then ſhall we abhor and ſtamp vnder our fette theſe rages, that were apoyntid to ſuperſticion and idolatry, Let vs hate the blaſphemous preaſthode, ſo iniurious to Chriſtes preiſthode, that euery pache and token of it be in execration, deteſtation, and accurſed, and take no parte of yt vpon our heddes nor backes, leaſt we be accurſed as it is. Let vs not make the heritage of god as a byrde of many colours, holdinge of diuers religions, Let vs not mixte the Iewes with the gentills, let vs not in no wiſe mixt this our religion with any thinge of Antichriſt, let vs not confyrme the blinde in their blindnes, neyther the weacke in their ſuperſticion. But rather let vs take awaye, if we can, the names, memories, and all monumēts of poperye and that Antichriſtes prieſthod. Let vs open our wyndous with Daniel, and profeſſe what we ar: their cruelte ſhalbe our glorie. Let vs followe Paull, that knew that the truthe goſpel cold not be retainyd, if any Iewiſhe cerimonies were mayntainyd. Lett vs rather neuer weare anye garment, then we ſhould weare thoſe, wherby our brethren ſhulde be weakened, offendyd or boldenyd to take parte with the idolatours, & ſo through our hautines in knouledge, oure weake brethren periſhe, for whom Chriſt died. Behold and marke well, how they falle backwarde that yelde in anye iote, and ſe how they are edifyed, and increaſe in godlines, which holde that ryght waye that you goe in, the which the Lorde increaſe you, & vs all, and ſtrenthen vs with his holy ſpyrit, that we may continewe to oure lyues ende, al wayes both by our thoughtes, wordes, and workes, to avaunce his glorye and honor dayly more and more, now and for euer. Amen.

¶Grace and peace with all maner ſpiritual feling and liuing worthi of the kindnes of Chriſt, be with all that thriſt the will of God.

TO my faythfull and deare brethren in Chriſt Ieſu, as in comen daungers of fier, or ſuche lyke, welbelouyd, they that be fare of, com to ſocoure thoſe that haue nede,tru Chriſtian loue ſo I beinge out of iepordre and far of, can not but of deuty wyſhe well to thoſe that be touchyd about the popiſhe apparell in thys libertye of Gods truthe, whyche is tought plainely without offencis, in ye greatyſt miſterys of our religion and ſaluacion, yt is much to be marvayled, that this ſmall controuerſye of aparell ſhould be ſo heuely taken. But this is the mallis of ſatan,the practi •• of the wi … kid. that wher he can not ouerthrow the greatiſt matters, he will cauſe great troubels in trifels. Peter and Paule agreyde in the greatyſte articles of our ſaluacion, and yet they differyd ſo about meattes, that Paule withſtode and rebuckid hym openly.The infirmites of the godl •• Paule and Barnavas fell at ſuche bytter contencion, whether Marke ſhuld go with them or no, that they partyd companyes, and eyther of them went ſondry waies.the conſtance of the godl • God defend vs from the lyke. Paule circumciſyd Timothe when ther 〈1 page duplicate〉〈1 page duplicate〉 was hope to wine the Iewes: but when they wold haue it of neceſſite, he would not circumciſe Titus, therfore compellinge would not be vſyd in thinges of liberte, yt is a lamētable caſe, that among them that are civil & full of knouledge, that yt ſhuld come thus to paſſe. Conſyder dearly belouyd, I beſech you, how that all countres, whiche haue reformid religion, haue caſt away the popiſhe aparell with the pope: and yet we that wyll be taken for the beſt goſpelars, are contentid to kepe it as an holie religion. Marke well alſo how many godly and learnid miniſters ther be here in all countres, that be ſo zelous not onlie to forſake the wickyd doctrine of poperie, ready to leue the minyſtry, & to loſe lyuinges, rather then to be lyke the popiſhe teachers of ſuperſticious order in aparell or behaviour. This realme hath ſuch ſkacite of teachers, that yf ſo many worthye men and learnid ſhuld be caſt out of the miniſtrie for ſuche ſmall matters, many placis ſhulde be deſtitude of preachers, & yt wold geue an incurable offence to all the fauourars of gods truthe here, and in other countres, alſo ſhall we make ſo much and ſo precious of the popes rages that other reformyd places, exteme as oyle & filthye, God forbid. S. Paule byddich wemen vſe ſuche aparell as becomith them that profes true godlines, which rule is muche more to be obſeruid of men, & eſpeciallye of preachers. But yf we forſake popery as wickid, ſhall we ſay that their aparell becommith ſaintes, and profeſſars of tru holines. Saint Paule bydith vs refraine from al outward ſhew of evell, but ſurely in kepinge of this popiſhe aparell, we forbear not an outwarde ſhew of much evell, yf popery be iudgid evell, as greter wickidnes can not be, as we wolde haue a diuers ſhewe of aparel to be knowē from the comon people, ſo is yt neceſſary in aparell, to haue a ſhew, howe a proteſtante is to be knowen from a papiſte. Yt hathe pleaſyd God to call vs to preache his heuenly worde to that hye office, God geue you grace and vs all to ſeke hys honor & glorie: yf we ſo do with a pure hart and mynde, he hath promyſed, He that honorith me, I will glorify him, and he that contemnith me, I wyll contemne him. Let ther be no curtiſye made to healpe gods people now they be in danger. Call to your remembraunce Quene Eaſter, ſhe begane to make curtiſy to ſpeke in ye cauſe, but Mardocheus ſayd vnto her: Yf thou now hold thy peace, God ſhall delyuer by an other meane, & yet thou & thy fathers houſe ſhall peryſhe. You that can and may do good, do it whyle tyme is offerid, the tyme will come when it wylbe to late: yet god wyll comfort his by ſome other meane: It ys a perilous thinge, not to healpe in the tyme of neade, & not to ſuffer religion to goe forward in all ſyncerite, and to further gods cauſe when ye maye, when Terenti a good Chriſtian captaine returnid with great triumphe & victory, the Emperor Valerius bade him axe what he wold, and he ſhuld haue it for his good ſeruice: he hauing God before his eyes, deſyryd nether ryches, nether honor, but thoſe which had aduentered their liues for true religion, might haue a church alowid them, to ſerue their god purely in, & ſeueral from the Arrians. The Emperour beyng angrie with his requeſt, pullyd his ſupplicacion in pecis, and bade him axe ſom other thing. but he gathered vp the pecis of his, paper and ſayd: I haue receuid my rewarde, I wyll axe nothinge els, God encrece about Princes the ſmall nomber of ſuche zelous futers & promoters of religion, and then no doubt gods glorye ſhall floriſhe when we ſeke his dewe honor, and not oure owne profyte. But to avoide contencion & ſciſme Auſten gevith good counſel to godly and quiet men, that they mercifully correcte that whiche they can, & that which they can not, paciently beare, grone and morne, with loue, vntil god ether correct or amend them. But how this Chriſtian loue ſhuld be kept in this church, when ſo manye godlie for ſo ſmall thinges ſhalbe thruſte out, & alſo how many already is from the miniſtery & theyr lyuinges, yt paſſyth manye good and godlie mittes to conceyue. S. Pauls rule in ſuche thinges, ſayth: All thinges to me is lawfull, but all thinges is not expedient: all thinges to me is lawfull, but all thinges edefye not. Therfor in this caſe we muſt not ſo ſuttelly diſpute, what Chriſtian liberte will ſuffer vs to do, but what is metiſt and moſt edefying for Chriſtian charite, & promoting Chriſtian and pure religion. But ſurely how popiſhe aparell ſhuld edefie, or ſet forwarde the goſpell of Chriſt Ieſus, it can not be ſeen of the multitude, nay, it is to much fealt how gredly it reioyſith the aduerſaries of the truth, when they ſee what we borowe of them, & contend for the ſame as thinges neceſſarie. marke well the byſſhopes wearing of their whyte rochets, what grounde they fyrſte had, and from whence they receyuid it. Ther was a certayne man, namid Siſinius an heriticke biſhop of the Novacions, and he firſt begane yt. all thoſe other popiſh traſhe hath the lyke foundacions, but they haue to long contineuyd & pleaſyd poperie, which is beggerly pacchid vp of al ſortes of cerimones, & that they coulde neuer be routyd out ſence, no not from manie profeſſors of the goſpel. Wherfore you that ſe others that is come to a better perfection, grudge not at yt, but be thankfull to God, though thynges may be borne wyche for a tyme for Chriſtian lybertes ſake, in hope to winne the weake. yet when lyberte is turnyd into neceſſite, yt ys evell, & no lenger lyberte: and that, that was for wynning the weake ſufferid for a tyme, is become the confyrminge of the frowarde in their obſtinacie. Paul vſyd circūciſion for a tyme as of lyberte, but when it was vrgyd of neceſſite, he wold not bende vnto it. That famous father Maſter Bucer, when he was axyd why he wolde not weare a ſquare cape, made aunſwere, becauſe hys heade was not foure ſquare. wherin ſurelye he notyd well the comlynes of aparell to be, when yt was faſſionyd lyke the body, & a gret folly when a ſquare cape was ſet on a rounde heade.

God be mercyfull vnto vs, and graunte vs vprightly to ſeke hys honore wyth all earneſtnes & ſimplicite. The Lorde comfort his afflictid church, & graunte that in this oulde age of the worlde, we may ſerue the Lord of hoſtes in ſynglenes of hart, and laboure to rote out all ſtomblinge blockes in religion, that Chriſtes glorie maye nakydly ſhyne of yt ſealue, without all tradicions or inuencions of men, as in the begynninge when yt was pureſt, and all ſuch deuyſes vnknowen, but inuentid of late to bleare the eyes of the ignorant, with outwarde ſhewe of holines. God graunt that we may geue all honor to whom al honore is deue, both inwardly and outwardly, to ſerve hym vnfaynedlye al the dayes of oure lyfe. Fare well deare brethren in the Lorde Ieſu, who euer kepe vs in hys fayth, feare, and loue, for euer. Amen.

¶To my faythfull Brethren now afflycted, & to all thoſe that vnfaynedly loue the Lorde Ieſus, the Lorde guyde vs with his holy ſpret, that we maye always ſerue hym bothe in body and mynde in all ſynceryte to oure lyues ende.

WHen I do remember, dearly belouyd, the great charge inioynyd vnto vs of almyghtie God, & the ſtrayghte accounte that we ſhall haue to make, for the ryghte vſe and diſpenſacion of his myſteries, I fynde no compariſon myght iuſtly moue any Chriſtyan to doubt of the better of thoſe two choyſes, only that whych makythe a ſhewe for the mayntenaunce of popiſhe apparel is the opynion of indifferency, whych thynge he yt wyll perſwade,marke wel good Chriſtyan. muſt fyrſt proue that it tendythe to Godes glory. Concurrythe wythe his worde, edefyeth his churche, mayntaynyth Chriſtyan lyberte: whych condycions & circunſtances if they wante, The thynge whych otherwyſe by nature is indifferent, dothe degenerat and become hurtfull. but howe can Godes glory be auaunced by thoſe popiſhe garmētes whych ſuperſticyous men & Antychriſt haue inuentyd for the maynteyninge & beutyfyinge of Idolatry, what agrement can mans ſuperſticious inuencyons haue wythe the eternall worde of God, what edifycacion can there be wher the ſpirit of god is greuyd, Chriſtes lytillous diſcoragyd,the bōdage of ceremonies what it bringith ye weake brethren brought into doubt of relygyon, the wyckyd papiſts confyrmyd in their errour, And adore new ſet open to all Popiſh tradycions and Antychriſtian impietie: nether can any man call this Chriſtian lybertie, where a yoke is layd vpon the dyſciples neckes, where the conſciens is cloggyd, true preachers thretenyd, the curſe of Godes worde ſtayed, the congregacyons ſpoylyd of godlye and learnyd paſtors, the Sacramentes brought vnder ſubieccyon of Idolators & ſuperſticious veſtiments, therefore where either the formar condycion wante or this latter be annexſyd, yt can not be callyd a thynge mere indifferent. Auguſtine vpon indifferent thyngs ſaythe, Thoſe thynges that are not contrarye to faythe, nether yet contrarye to good manners, and haue ſomwhat to exhorte to the amendemēt of lyfe, wherſoeuer we ſe ſuch thynges commaundyd, or do know to be inſtitutid, we do not only alowe, but alſo we will folow them in prayſynge and imytatinge them: yf the infyrmyte of ſome do not let that yt ſhuld be a further detrimente or damage, here Auguſtine requiryth two poynts in thyngs indifferent. Firſt that they induce to a better lyfe, & do ſerue to edyfycacion, next that we beware leſt any offence come therbye,marke wel the nature of indifferēt thinges or any weake conſciens be hynderyd in ye curſe of religion, Chriſt hym ſelfe geuyth a good warning ſaynge, wo be to offences, there myght be brought dyuers examples and teſtymonies to proue, that thynges whych of them ſelues haue byne or are indifferēt, by circunſtāce & abuſinge becom euel, what thynge is more requirid for ſondry cauſis in this lyfe, then faſtinge, and for the dayes & tymes, what thynges can be more indifferent. yet yf by ye obſeruacion of dayes and appoyntinge of tyme we ſhuld confirme the opinion of the wyckyd,the godly wil haue nothinge to do in cerimonies of the wicked. & ſo gyue conſente to them we were worthely to be blamyd & reprouyd, as Auguſtine wytneſſith wryting after this ſort, To faſte on the Sonday is a great offence, cheflye after ye deteſtable hereſye of the Manichees, whych is planlye contrary to the Catholyke fayth of manye, & the ſcriptures of God dyd ſhew it ſelfe, whych cō ſtitutyd to their hearers, to faſt on ye Sonday, was a moſt mete daye. Tertulian in his boke De corona militis, defendyth the cauſe of a ſoudyar that was zelous for the glory of god, & wold not weare a garlonde on his heade as ye reſt of his felowes dyd, leſt he ſhuld ſeame to conſent with ye Idolators,God ſend vs manye ſuche zelours chriſtyanes. & ſo bringe true relygion into doubt, & wheras many of the Chriſtiās myſlykid of this ſoudyars facte, which for ſo ſmal a tryfill wolde haſarde the Emperors fauor and ſo auenture his lyfe, ſeinge to weare the garlonde was not agaynſte yt ſcriptures. Tertullian who iuſtifyed this zelous acte anſwerethe on this ſoudiars behalfe ſayinge: Yf for this cauſe it may be ſayd yt he myght lawfully be crownyd, becauſe the ſcriptures do not forbyd it, by this ſame reaſon it ſhalbe anſwered, that therfor he ought not to be crounyd, becauſe ye ſcriptures doth not commande it. The Counſel of Toletane ordenyd that in Baptymſe ſhulde be vſyd but one dyppynge, leſt they ſhuld ſeame to conſente with the heretiks whiche vſed to dypp the child thryſe, & ſendynge to Gregory for his counſell herein, they receuyd this anſwere, for the eſchewinge of the ſclaunder of ſeiſme and tradycion of the heritikes, let vs hold the ſymple vſe of Baptiſme, leſt they whiche amō geſt vs do vſe to dypp thryſe to allowe the aſſercyon of the heretykes, whyle ye folow 〈2 pages missing〉 not onlye to holde the Idoll as accurſyd, but alſo that we vtterlye abhorre and accounte moſte abhominable thynges that apperteyne ther vnto, and haue nothynge to do with it, leaſt we be ſnaryd with it, rede we not in the Machabees, howe the Lorde diſtroyd all thoſe that had any ſtuff of the Idolls,2. mach. 12 Ioſua. 7. and howe was Achan plagyd for reſeruynge thoſe thynges, whych the Lorde wold haue dyſtroyd and accurſyd,a ſuttle practys. we reade that Iulianus the apoſtata cauſyd the heathen to accomodat them ſelues to the maners of the Chriſtyans, and theyr vſages thynkyng by this meanes to entice them to Paganiſme, and yf we compell the godlye to conforme them ſelues to the Papiſtes, I greatlye feare, leaſt we fall into Papiſme: alas, that ſuch compulſyon ſhuld be vſyd toward vs, and ſo great lenite towards the Papiſtes, how many Papiſtes inioye lyberte & lyuyngs, whyche neyther haue ſworne obedyent to the Quenes maieſtie, nether do yet anye parte of deutye towardes theyr miſerable flockes, thoſe myſers laughe, and triumphe to ſe vs thus delt wythe, not aſhamyd here vpon to bragg, that they truſte that the reſt of theyr thynges wyll folow. But he that ſittyth in the heauens, ſhal laughe them to thorne, and at leangthe ſhal geue an end to oure depe ſyghinges, and delyuer vs from all heuynes ſorowes and myſeris, wherfore let vs neuer yealde to this tryumphe of the Pope agaynſt Chriſte, Lorde Ieſus be mercyfull vnto vs, and let thy wrathe be pouryd vpon them that call not on the name of the Lorde, yf true reformacyon can not be had. Yet lett Chriſtyan lybertie preuayle agaynſt compulſion to euell, lett not the Papiſtes abuſe vs as the Iewys dyd the Chriſtyans, when they had the temporall ſworde on theyr ſyde, pytey ye dyſſolate churches heare the cryes and gronyns of ſo manye thouſandes of godes pore children that hunger and thyrſt for ſprituall fode, we neade not to apealle to godes worde, to the prymatiue church to the iuſt plages whyche hath byne pouryd and is pouryd contynuallye, vpon the wordle for lacke of true reformacyon of relygyon, but let your owne conſcience iudge betwene oure cauſe and oure enemyes, and yf we ſeke nothynge but godes glorye craue equitie and ryght deſyre Chriſtyan lybertie, labor to ouerthrowe Idolatry and to wyne ſoulys vnto Chriſte, why ſhulde we not be harde, why are we ſo vncharitably dealt with all the Lorde moue youre hartes and open your eies, that we may all prayſe gloryfy his holy name, that when the end of oure pylgrymage ſhalbe endyd moſt ioyfullye we maye reſt with hym in his euerlaſtinge glory through Chriſt oure ſauyour, to whome wyth the Father and the Holygoſt be all prayſe glorye and honor, for euer.

¶To the Reader.

TO my faythfull Brethren, we geue thankes to God for your conſtancie and vpryght delynge in this gret controuerſie now rayſyd by packynge of enemys about the wearinge of popiſh apparell, and as ye haue well begonne, ther is no doubt, but the Lorde in mercy ſhall kepe ye pure and blameles to the ende. It hathe byne no ſmall ioye and comfort to many godlye and good Churches, which dayly and howerly prayeth for your perſeuerāce, and that it wolde pleaſe God to eaſe it, whē his good will and pleaſure is. So on the other ſyde muche lamentynge the blyndnes of thoſe that goeth about to defende it: but eſpeciallye thoſe that are become perſecutors of their godly & faithfull brethren: but as charite requireth, we deſyre God neuer laye it to theyr charge, but geue them grace to ryſe agayne vnto whom we le • e them wether they ſtande or falle. Let Lottes wyfe be a warnynge in tyme to take hede. Moſes that bleſſyd ſeruant of God wolde not alter the valew of a curten, or a lytill pyne in the Arcke, ſo zelous was he in the Lordes worke: nor neuer brought any thynge out of his owne heade to the people: But had always the warrant of the worde for hym, to cōclude, what ſo euer may be obiected agaynſt the refuſars of thoſe ydolators garmētes, for what ſo euer they brynge, may be reduſed into this poyntes, that Godly men ether nede not or ought not to be ſcrupulous in ſo ſmall a matter, which anſwer ye ſhall vnderſtand as folowith with an anſwere to a queſtion at the end hereof. The Lord for his Chriſt ſake make Ephrahim and Manaſſis agre, that we maye all with on hart and mynde vnfaynydly ſeke Godes glorye, the edificacion of his people, that we may lyue in all godly peace, vnyte, and concord. This grant, o Lorde, for Chriſt Ieſus ſake, to whom, with the, and the Holygoſte, be all prayſe, glory, and honor for euer and euer. Fare ye well deare Brethren.

DEarly belouyd, you that haue wytte, vnderſtanding, and wyll to be inſtructyd in this controuerſi • now rayſyd in the Churche about apparell, at thys tyme thys ſhall ſuffyce. Yt is true that the teachers of handye craftes affyrme, that no man can attayne to ſuche excellente perfeccyon in worke, as maye be diſputed of by reaſone, muche leſſe when the rule of religion muſte be framyd accordynge to the rule of Godes wyll, which is ye rule of all perfeccyon, may we loke that any thyng can ſo perfectly be performyd of vnperfect mā, that in all poynts yt may anſwere to the perfeccion that God requirith: neuertheles God requirith his ſeruice to be ſuche as hym ſealfe is, deuyne, pure, ſyncere, vnmingled, and in no parte corruptyd, and as lacke of ſtrenthe ſhal not excuſe vs, in that we can not, ſo neclygence makythe vs more wickyd, yf that we may performe, and we will not. Fyrſte we are requiryd to loue God with all our hartes, all our myndes, and all our ſtrength, that preciſenes is comendable, which withholdith not a lytill, whē all is requiryd.Deut. 18. Thou ſhalt be perfect with thy Lorde thy god. Thou ſhalt not bende either to thy ryghthande, or to the leafte. Thou ſhalt nether adde, 〈…〉 . Thou ſhalt not inquier for the gods of the Gentyls, ſayinge: Howe dyd thoſe Gentyles ſerue theyr godes. Thou ſhalt not do ſo to the Lorde thy god. For whatſoeuer the Lorde abhorreth, that dyd they to theyr godes. God wyll haue his children ſo to abhorre theſe ſuperſticion, yt they ſhuld fle euen from that infecciō that comythe by hearynge.The zeall that God requirith. Furthermore, ſo many thinges as ar cōmandyd of leprous, mēſtreous, dead bodys, were many, which myght not be touchyd without defyling, what other thinges were they in that rude people,God kepe vs frō all outwarde ſhew of Popery. but exerciſes of precyſe purenes and cleanes, the obſeruance of ſuche ſhadowes, althoughe it hath byn longe ſynce abolyſhyd, yet the euerlaſtinge truthe remaynyth: muche more in preſence of the bodye, that no prophane or defylyd thinge may be minglyd with gods ſeruice. Moreouer god forbydyth all ſtrange corruptions mixtures, whē he forbyddyth them to ſowe land with diuers ſeedes, to plowghe with an oxe and an aſſe, to weare lyuyne and wollen to gether. For lyberte & coſtome euen in ye leaſte matters bredythe boldnes, & in hys cōmandement god hath alſo reſpecte to the kynde of apparell. Fynallie when this cleanes is ſtreachyd euen to brute beaſtes,marke well. who wold not beleue that God requirith an vtter deteſtacion of all vncleanes, eſpecially in religion. Seing all theſe lawes perteyne to the fyrſt cōmandement, accordinge to the ſame preciſe rule dyd the holy fathers exerciſe them ſelues vnto puryte, therfore it is neuer rede that the godly Patriarches dyd ſacrifyce vpon the Idolators alters, but whytherſoeuer they remouid,Example of holy men. always they buyldid newe alters. Furthermore Abraham wolde not take a thryde of the Kynge of Sodoma. Iacob buryed the earinges that weare ornamentes of ſuperſticion, with the Idoles them ſelues. Moyſes to blemiſhe the ſeruice of God wolde accepte no condicions at all, there ſhall not remayne on houſe, ſaythe he very preciſlye. Dauith wold not take the names of the Idoles in his lypes. Ezechias brake the braſen ſerpēt, not only chāgyd the vſe of it.What greter herytykes cā ther be, then the Papiſtes? The Holy ghoſt prayſithe thoſe godly Kinges, which deſtroyed the highe places, as Ezechias and Ioſias, in whiche places ſomtyme the people dyd worſhip god. Elyazer wold not fayne that he dyd eate ſwynes fleſhe. S. Pawle byddythe, Refrayne from all ſhew of euyll. S. Iohn forbyddyth vs to ſalute an herytyke 〈…〉 wytneſſith, when he mett an herityke, wolde not gyue hym other anſwere, but that he knewe hym to be the Deuells eldeſte ſonne. for ſuche feare had the Apoſtels & theyr diſciples, that they wolde not comunicate withe on worde with any that had corruptyd the faith. Fynallie S. Pawle in playne wordes cōmandyth preciſnes,Ephe. 5. ſayinge, Take hede that ye walke preciſlye or exactlye, for ſo the greke worde ſignifieth. Laſt of all, let vs not forget what our Sauiour Chriſt ſaythe: He that is faythfull in the leaſte, wyl be faythfull in the moſte. Who alſo teachith vs, howe faythfully and preciſlye we ſhulde walke, what colde be more preciſly ſpoken of, the law ſhall paſſe vntyll all be fullfyllyd, and he that breakyth one of the leaſte cōmandements, and teachith other ſo to do, ether by worde, or by example, ſhalbe leaſt in the Kyngdome of heauen. Yt is euident by theſe reaſons and examples, that no preciſenes or ſcrupuloſite in godes religion, can be to muche or blame worthie. Towchinge ye ſubſtance, ther is no controuerſy, but yt is lawfull as the good creature of god, and to this purpoſe pertayne thoſe ſayinges: The kyngdome of heauen is nether meate nor drynke. Meate cōmendith vs not to god. Whatſoeuer enterithe in to the mouth, defylyth not the man. All thinges ar cleane to them that ar cleane. & other lyke places of ſcripture, all which they pertayne to the matter or creature & ſubſtance only, not to euery vſe, faſſion, or maner of vſynge. It is to muche doltyſhenes, not to vnderſtand all thynge a ryght, excepte we wyll alſo conclude of the ſame places, that by glotony, dronkenes, whordome, diſquiſyd aparell, and ſuche lyke, the lawe of god is not brokē. garments therfore that ar vrgyd in reſpecte of the forme and vſe, they are not indifferent, and fyrſt of the ende, which they labor ſo muche to proue that it is chaungyd, that thoſe thinges which before were vſyd to ſuperſticiō, now are cōmandyd for order & comlynes. No godly man doubtyth, but the Quenes Maieſte intendinge an other end in commanding of thoſe thinges, then the Papiſtes vſyd them for. But who ſo well conſiderith ye nature of thoſe thinges, ſhall playnely ſe, that the end which the commander propoundyth, dothe not folowe, but accordinge to the diuerſite of them yt vſe them, and them that iudge of them, a cleane cō trary end enſuythe, for many popiſhe preſtes vſe them to the ſame ſuperſticious end that they dyd in Popery, and greateſt of all is ye multitude of ignorant people, that iudgith none otherwyſe of them.Cor. 8. All men haue not knowledge, for ſome with conſcience of the Idole, euen yet do eate meate offred to Idoles. So Gedeon made an Ephode,Iud. 8. not that ye people ſhulde go a whorynge after it, yet was it the deſtruction of hym and his howſe for euer. Secondly it can not ſerue for order and comlynes,Cor. 14. which hath in it no neceſſary cauſe of edifying. Let all thinges be donne for edifying. Nether can it be conuertyd to ye comlynes of the Chriſtian Churche, which is the chaſte ſpowſe of Chriſt, which is takē from Antichriſt, and the fylthye whore of Babylon. What cōſent hath Chriſt with Belyall: what porcion hath the faythfull with the infydell? or what agrement hath the temple of God with Images? Yf the reaſon of S. Paule be examynyd,2. Cor. 6. by the which he diſſuadith the Corynthians frō eating of meate offeryd to Idoles, the ſame may be alſo extendyd to garmēts conſecratyd to Idolatry. The nature of cerymonies and rytes is to make the vſer to haue felowſhip with the principall of that religion, as the Iewes of the alter, Chriſtians with Chriſt, and Gentils with Deuells. As manye as are partakers of the breade which we breake, are partakers of the bodye of Chriſte. They therfore that eate meate offeryd to Idoles, are partakers of deuells. And as many as are baptized haue put on Chriſt: it is not to be fearyd, leaſte as many as weare antychriſtes robes, wil take more yf auctorite comand it, neyther dothe the auctoryte of the Chriſtian Magiſtrat excuſe vs, except we thinke,Act. 15. Deut. 12. that Sergius Paulus myght permyte that S. Paule had forbydden the ſentence of Iamys, which is, that the gentyls ſhulde abſtayne from the polucion of Idoles, God will borowe nothynge of Idoles to garnyſh or become his religion. thou ſhalt not do ſo to the Lorde thy god, but rather he commandyth vtterly to deſtroye theyr alters, woddes, pyllers, and theyr very names. He forbyddyth them alſo to brynge any thinge in to theyr howſes that belongythe to Idoles. Eſaye chap. 30. byddyth thoſe that are earneſtly turnyd to the worſhippe of god, to caſt awaye the reliques of Idolatrie, You ſhall, ſayth he, put out the couerynge of the Imagis of ſyluer,that is all thing belonging to Idolatry. & the precious veſtymēts of the goldē Imagis, and thou ſhalt caſte them awaye lyke a menſtrous clowte, and ſaye vnto yt: Auawnte, or get the hence. Fynallye when all godly men abhorre the monſtrous apparell of Fryers, Monkes, Chanons, I can not ſe, by what order they ſhulde exteme the ornaments of Popiſhe Preaſtes, whoſe order is as wyckyd as Freyers, Monkes, or any other, which thyng may be ſayd of the reſte of the Popiſhe ceremonies, which may all with lyke precepte and coloure, & by as good reaſon be receuid in the Churches as thoſe. But admyttinge that theſe thynges were neuer ſo indifferent, yet it can not be that we ſhulde thynke them lawfull, for vs to vſe them: For euē thoſe thinges, which by them ſealues are lawfull, whē an other circumſtance is ioynyd to them, then become they vnlawfull for a Chriſtian to vſe them, as in theſe caſes. Firſt we can not caſt of all doubtfulnes, hauing ſo many reaſons on our ſyde, and ſo manye examples bothe of learnyd men, and beſt reformyd Churches, but in all thinges moſt indifferent. Saint Paule chargith euery mā to be certanly perſuadyd in his owne mynde, which ſome men vntruly tranſlate, Let euery man abownde in his owne ſence, for he that with doubt of conſcience eatyth, which of it ſealfe is lawfull, is condemnyd, becauſe he doth it not of fayth. Now the aſſurance of fayth muſte be ſought no where, but in Gods worde. Secondlye, thowghe we ſhulde ſatiſfye our conſciences, yet this man is defylid, which is not perſuadid by Gods worde, but encreaſed by our examples, that he dare do that, whereof before he doubted, and this is to geue an offence, as they cō monly call it to anger them, for they that are beſt pleaſyd with theſe matters, are moſt offendyd, that they ſtomble and falle, we muſt not do what ſo euer is lawfull, but what ſo euer alſo is profytable to edifying: nether muſt we only regarde what lyberte permyttyth, but rather what our brothers proffyt requiryth. Thyrdlye, we maye not altogether neclecte what infydells iudge of vs in the vſynge of thinges lawfull by them ſcalfes, and therefore S. Paule byddeth them that are callyd to the feaſtes of the gentyls, ſo ſone as mencyon is made of meate offeryd to Idoles, to abſtayne from eatinge of it, becauſe of hym that tolde of it, and his conſcience, not of hym ſealfe, but of an other. What the Papiſtes iudge of vs, maye caſely be ſeene by this, ye Harding for the retayning of thoſe Popiſhe cerymonies, cōteynith hope that popery ſhalbe reſtoryd: what the ignorant people iudge of the reamnants of papiſtri retaynyd, wyſe men may well conſyder. Herunto might haue byne ioynid the ſentences of olde Doctors, Iuſtinus, Ireneus, Tertullianus, Aguſtyne, Ambros, Chryſoſtums, Celeſtinus, & almoſt all the reſt, for abhorrynge the cuſtomes and ryghtes of the Iewes and gentyles and heritykes, but Gods truthe nedyth not mans auctoryte, except they that be againſt vs, in this cauſe wyll appeale to the fathers, thē ſhall they perceyue, that in nomber both of Doctors, and ſentences, we ſhall be nothinge inferior to them. In the meane tyme this maye ſuffyce, to ſhew fyrſt that the precyſians is blameles, ſecondly the garmētes ar not indifferent, & thyrdly that thowghe they were indifferent, yet ther is ſufficient reaſon at this tyme, why we ſhoulde not weare them. Come Lord Ieſus, and make an ende of thys wyckyd wordle, that thy ſainctes may come to gether, that we may ſynge with the in thy holy hyll for euer. He that ouercomith, ſhalbe crownyd. Pray, pray, as the Apoſtell Peter ſayth: the end of all thinges is at hand.

¶An Anſwere to a queſtion, that was mouyd, whi the godly men wold not weare a ſurples.

Anſwere. ALthoughe we muſte nedes confeſſe, that we haue to much conſentyd heretofore with the Papiſte in robbing and bereuinge God of his glory & honor, yet may we not now in the lyght of Gods truthe contynew a partaker with you in the adulteracion of Chriſtes ſacramentes, cōtrary to our conſciences & knowledge, wherein we iudge our ſealues onlye, not preiudiſynge other mens doinge, whō we leaue to God, before whō they ether ſtand or falle. For oure partes we muſt render accompte, not obſtinatly bent againſt any thing yt ſhalbe approuyd by Gods worde.

We are perſuadyd,Maior. that we may not vſe any thinge repugnant to Chriſtian lyberte, nor mayntayne an opinion of holynes wher none is, whiche were Ipocriſy, nor conſent to Idolatri, which were denyall of the truthe, or diſcorage the godly, incoragynge the wyckyd, nor diſtroying ye Churche of Chriſt, which are bownde to edifye, nor conſent vnto confuſion, wher God requiryth order, nor ſhew diſobedience, wher God requiryth to obeye.

Minor.But in vſynge of a ſurples, we ſhulde do that which is repugnaunt to Chriſtian lybertie, maintaine an opinion of holines, where none is, ſhew conſent to Idolatry, deny the truthe, dyſcorage the godly, and incorage the wyckyd or vngodly, conſent to confuſion and ſhew diſobedience, wher God commandithe to obeye.

CōcluſionWe may not with good conſcience, as we are perſuadyd weare a ſurples.

The Maior is prouyd by Saynt Paule Gal. 5. who commandyth to Chriſtian libertie, by the example of Chriſt Matt. 15. who wold not haue his diſciples to maintayne an opinion of holynes,note the example of good men. whiche the Iewes had in waſſhyng of handes: by the doctryne of Pawle .2. Cor. 6. who wyll haue no agremēt with the temple of God and the Idoles: by the example of Danyel .6. who openid his wyndowe towardes Ieruſalem, leſt he myght ſeame to denye his profeſſion or conſent with ye wyckyd: by the example of Paule Gal. 2. who reprouyd Peter for the diſcoragyng of the godly gentiles, and incoraging of the froward Iewes: by the doctryne of the ſame Apoſtell .2. Cor. 13. where he teachith that Mynyſters haue power to edifye, not to deſtroye: by the example of Patriarkes, and Prophetes, which in the worſhipping of God, wear by no meanes confowndyd withe the Idolators: by the doctryne of Peter and Iohn actes, which affyrmithe to be more ryght to obey God, then men. But for more euident profe herof, we may let you ſe ſome practiſes of auncient Fathers. Tertulian in his boke De corona militis, lykythe them vnto dom̄e Idolls, ſuche as do vſe any thinge accordynge to the ornament of Idolles: and further, yf to leane apon an Idoll, is ſtrange from the fayth,faſtyng is good, yet the godly wold not vſe it that day, as the herytyk dyd. what ſhall ſeame apon the habyte of an Idoll. Auguſtyne ad Caſulanum, warnythe not to faſte on the Sondaye, leaſt therby conſente might be ſhewyd to the wyckyd Maniches. They that weare any thinge after the maner of Idoles, and yf it be ſtrange from fayth to leane apon an Idoll, what is it to weare the habyt of an Idoll. The fourth Counſell of Toletane Canon. 5. for auoydynge of conſent with Herytyckes, decreed that once dyppynge ſhulde be vſyd in Baptyſme. A Papiſt of our tyme affyrmith that the Apoſtels to auoyde conſent to Iudaiſme, abolyſſhed the Sabothe daye, and ſanctyfyed the daye of the Lorde. The great Clarke Orygen, as Epiphanius wrytith in his .2. boke .1.Beware of decemblyng. Tome, caryed palme withe thos that offeryd to the Image Serapis, allthoughe he proteſtyd openly, that he dyd offer vnto Chriſt, and not vnto Serapis, yet was he excomunycatyd, and caſt out of the Church by the Marters and Confeſſors whiche then were at Athens. The Chriſtian ſowdiars which by Iulian ſultelte were browght to offer incens,Beware of deceytfull practyſes. as it is wryten Hiſtoria Tripartita lib. 6. chap. 30. when they perceuyd theyr faute, whiche vnwares they had commytted in conſentyng to Idolatri, they rane forthe into the ſtreats profeſſede theyr relygion, teſtifyed them ſealues to be Chriſtians, affyrmyng that theyr handes only had cōſentyd vnto Paganiſme,the nature of true Chriſtian. and that theyr hartes dyd nothyng agre thervnto, and whereas theyr handes had offendyd vnadvyſydlye, they wyſhyd to beſtowe theyr whole bodyes to be tormentyd for Chriſt, althoughe wyth tormentes and paynes moſte creuell and horyble. I truſt we nede not to laboure any further for the profe. By the vſe of the ſurples men are iniciat in to ye Popes clergye, as it aperith by ye Pontifycall, De clerico faciendo. Yf ye Galathians by circumciſion rather loſte theyr lyberte in Chriſt, then profytyd any thynge, by iniciatinge them ſealues in to Iudaiſme. How maye you retayne the lyberte in Chriſt, and profyt in his religion by wearinge the Popes lyuerye, we can not perceaue? But by the vſe of the ſurples, is mayntaynyd an Ipocritycall opinion of holynes, ye Pontificall termithe it Habitum ſancte religionis, the habyt of an holy religion. Durand lib. 3. de rationale diuinorum, ſaythe, That it is Veſtis linea, the lynyne garment, in which they that ſerue about the ſeruices of the alter and holy thinges, ought to vſe apon theyr clothes, a ſurples, it is for the whitnes of it, or it ſignifieth the puryte or chaſtete, accordinge to that ſayinge: Let your garments, that is, your workes, be white at all tymes, that is cleane:Marke what lying ſignes is in the ſurples inuentyd by Papiſtes. but for his name, it figurith the mortificacion of the fleſhe. It is callyd a Surples, becauſe that in the olde tyme they dyd weare it apon ſhynny coates, made of the ſkynnes of the deade, whiche is vſyd to this daye in certayne Churches, repreſentynge that Adame, after he had ſynnyd, was clothed with ſuche garments. Thyrdly,with what good conſcience can the godly weare yt, iudge good Brother. it notith Innocenci, and therfore it is put on before all other holye veſtures, becauſe that they that are deputyd to worſhippynge, ought to excell in lyfe and in all vertues, accordyng to the ſayinge of the pſalme: Innocencies do ryghtly cleue vnto me. Fourthely, for the bredthe of it, it betokenythe Charite, wherefore they are worne apon prophane and cōmon veſtures, it is to be markyd that charite coueryth the multitude of ſynnes. Fyftlye, for the faſſyon of it, in that is it made lyke a Croſſe, or Iewes gallows, it fygurythe the paſſion of the Lord, and they ye weare, that ought to be crewcyfyed with the vices and concupiſcences. In mayntayninge this opinion of holynes, with all other inuēcions, which by lyinge ſeignes, which they haue had to it, we knowe not howe to auoyde conſent vnto that Idolatri, which Durant and the Papiſte mayntayne and profeſſe, & to deny the Popes cerimonies, the doctryne whiche we teache, howe ſhuld it not dyſcorage the godly, and incorage the ſuperſticious in theyr errors? we can not edefye the Church of Chriſt apparentlye, ſhewinge our ſealues to be on of the Popes clergye. Seing S. Paull Theſſ. 3. willythe to auoyde all apparens of euyll, and to be ſhufflyd in a ſurples, whiche the Popes clergye wear, were rather a confuſion then an order, whiche they them ſealues wolde be lothe to ſuffer, if they might get agayne the keys into theyr handes, they wolde crye withe open mowthe, as theyr pontificall teache them, & plucke the ſurples of our backes by the autoryte of almyghtie God the Father, the Sonne,The ſurples is an holy garmēt of the Papiſtes. and the Holyghoſte. ſaying, and we take from the all our clerkly habyt, and we put on ye apparell of religion, and depoſe, degrade, and ſpoyle the of all orders clerkely benefice, and clerkelye lyuinge,Marke the follye of Papeſtes. and we reſtore the to the ſeruitude and ignominie of the ſecular habyte. Is it not a diſorder, that Chriſtians ſhoulde ſhewe them ſelues ſlaues to the Popes order? were it not better to ſerue God in commun attyre, then to pleaſe the Pope by diſquiſinge our ſelues in ſuperſticious ſurpleſſis: were it not better to obey God, who wyllyth vs to ſerue hym in ſpret, and in truthe, then to obey men, followyng the deuyſe of Pope Sylueſter, the faſſyon of the Iewes, and practyſe of the Papiſtes: where it not better, by leauynge of a Surples to folow Chriſt in breakynge mens tradicions, thē by the vſe therof to be a companion of Popes & Phariſes? Yf this do not ſeame ſufficient to proue the Minor at this tyme, it ſhalbe more at large dyſcourſyd hereafter. Concernyng ye Quenes Maieſtes commandement, herein we acknowledge our ſealues bownde to obey in all thynges lawfullye commaundyd, ſo can not we be perſuadyd to vſe that in the minyſteri, which our conſciences teacheth vs to be repleniſhed with Idolatrous Ipocriſye, & alſo the example of other men which dothe were it, ought nothing at all to moue vs to were a ſurples in the minyſterie, no more then to conſent with them in perſecutyng thoſe men whom they terme ſedicious ſciſmatyckes for leauyng them of. Thus as ye ſe, ſhortlye dere Brethren, we leue the ſurples, as the Popes badge to the ſhauen Clergye, and you as Gods choſen to the protection of the almyghtie whyſſhynge, that God may geue vs grace aswell inwardelye as outwardlye, to ſeke for ſyncerite, and to wayght with all pacience the good wyll & pleaſure of the almyghtye, who wyll & can healpe when pleaſith hym. Fare ye well in the Lorde Ieſus.

¶A Godly Prayer.

OH Lord God and heauenly Father, which art a iuſt Iudge to puniſhe all them, that do contynewe to offende the, as thou art a Father moſt pytyfull to receaue to mercy all thoſe, whiche geue ouer themſelues to pleaſe the, ſhewe me thy grace and fauour, ſo that I may be truly touchid withe inward diſpleaſure of my ſynnes, and that in the place of flattering my ſelf to ſlepe in ſynne, I may be ſo caſt downe in hart, that the rather I may truly with mouthe confeſſe moſt humbly to geue the, the honour, glory, and prayſe, dew vnto thy holy name, and that as thou of thy greate mercy doſte inſtruct vs therevnto by thy holy word, ſo (for thy names ſake) make that ye ſame may ſo lighten and cleare our conſcience, that in dew examination of all our hole lyffe, we may truly learne to be angry & diſpleaſid with all our former, and corrupte lyuing. Oh that it may pleaſe the to drawe nere vnto vs, in addreſſyng and guydyng our footſteppes in the true and perfect may of obedyence to thy holy lawes and cōmaundementes. Send thy holye Angel to pitche his tentes round about vs, that Sathan & his internall army, neuer preuayle againſt vs, but allways with ſtrong faith we may thorough Ieſus Chriſt withſtand all his crafty engins and ſnares, knowynge vndoubtedly that thou neuer forſakeſt them that put their truſt in the. Oh let vs not be led by the infirmytie of our vntowarde fleſhe, but ſtrenghten vs by the vertue of the holy ſpiryte. Suffer vs not to lye vnder thy heuy wrathe & vengeaunce throughe Ipocryſye, but rather touche vs ſo inwardly, that we may without ceaſyng, ſyghe, and grone vnto the, by true and vnfayned repentaunce. And althoughe we be not allwayes ſo wel diſpoſyd to aſke & praye, as we ought to do, yet (good Lord) for thy names ſake, ſtretche out thy mightie hande, that by the gratious workyng of thy holy Spirite, our myndes and hartes may be drawen from all erthly and corruptible thinges, ſo that our prayers may procede of an erneſt and inward affection, ſo that we neuer preſume to cōme before yt with a dobell hart, knowing that whoſoeuer aſkethe and prayeth for anye thing of the, not aſking in faith, can not obteyne. Increace our faithe therfore (oh mercyfull Father) that we preſently may lyuely feele the benefit of remiſſion and pardon of all our ſynnes, thoroughe the merytes and death of Chriſt Ieſus our Sauiour, and ſo work in vs foreuer hereafter to lyue in thy feare, and to ſtand in awe of thy diſpleaſure, that thou mayſt contynew our mercyfull Father world without end. God graunt yt.