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 sponse 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 [Page] 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 edi­fication 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, w ^t 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 y ^e 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 [Page] 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 [Page] of their time o [...] our [...]yde. a strau 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 Jeremi, 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 y ^e Isralites, they buyl­de agayn that which ons they haue distroied and this is doue 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. Wherfore let vs [Page] [...]ot 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 [...]ls 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 servātes. 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 [Page] 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 Jewes 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 Joye, 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 [Page] eatynge of vnlawfull meates, the faythfull Isralites wolde not receyue so muche as an yuibushe. 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 be safe 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, [Page] shew to be donge. Zachari saithe, that the false Prophet shalbe ashamed of his prophe­cye, and forsake his garments wherin he de­reyuid. & 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 Josias 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 Je­roboham 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 Jerusalem, 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 police. 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 take is a popi­she [Page] policie. That wemen baptise, that plura­lites, tot quots impropriacions, non residen­ce, despensacions, suspensions, excomunica­tions, & absolucions, for money at 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 supersticious, 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 at 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 superstitious and idolatrous, evel and wicked, as yet ther was neuer a worse thinge in the worlde, then ar we commaunded to absteine from all parti­cipatio [...] [Page] thero [...], 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 thretenid 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 y ^e 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 significations, Our master Christes polycie was expressyd in one worde, fede, fede, fede. and the Prophetes before, and the Apostel­les [Page] 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 y ^e 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 [Page] 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 [Page] 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 di­ners religions, Let vs not mixte the Jewes 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 at: their cruelte shalbe our glorie. Let vs followe Paull, that knew that the truthe gospel cold not be retainyd, if any Jewishe cerimonies were mayntainyd. Lett vs rather neuer weare anye garment, then we should weare those, wherby our brethren [Page] 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.

TO my faythfull and deare brethren in Christ Jesu, as in comen daungers of fier, or suche lyke, welbelouyd, they that be fare of, com to socoure those that ha­ue nede, so I beinge out of iepordie and far of, tru Christian loue▪ 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 y ^e grea­tyst misterys of our religion and saluacion, yt is much to be marvayled, that this small controuersye of aparell should be so heuely taken. the practi [...] of the wickid. But this is the mallis of satan, 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 godly▪ Paule and Bar­nabas fell at suche bytter contention, whe­ther Marke shuld go with them or no, that they partyd companyes, and eyther of them went sondry waies. God defend vs from the lyke. the con­stance of the godl [...] Paule circumcisyd Timothe when ther [Page] [...] [Page] [...] [Page] was hope to wine the Jewes: 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 vyle & filthye, God forbid. S. Paule byddith wemen vse suche aparell as beco­mith [Page] 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 euell, 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 protestate 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 y ^t 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 [Page] 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 [Page] 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 wittes 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 Jesus, 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 Nova [...]ions, and he first begane yt. all those other popish trashe hath the lyke founda [...]ions, but they haue to long contineuyd & pleasyd poperie, which is beg­gerly [Page] 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 wythe 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, [Page] 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 Jesu, who euer kepe vs in hys fayth, feare, and loue, for euer.

Amen.

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, marke wel good Chri­styan. whych thynge he y ^t wyll perswade, must fyrst proue that it tendythe to Go­des glory. Concurrythe wythe his worde, edefyeth his churche, mayntaynyth Chri­styan lyberte: whych condycions & circum­stances 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 [Page] 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 y ^e 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 [Page] 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 y ^e 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 y ^e 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 y ^t 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 y ^e Son­day, was a most mete daye. Tertulian in his boke De corona militis, defendyth the [Page] cause of a soudyar that was zelous for the glory of god, & wold not weare a garlonde on his heade as y ^e rest of his felowes dyd, lest he shuld seame to consent with y ^e 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 y ^e scriptu­res. Tertullian who iustifyed this zelous acte answerethe on this soudiars behalfe sayinge: Yf for this cause it may be sayd y ^t 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 y ^e 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 scisme 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 y ^• folow [...] [Page] not onlye to holde the Idoll as accursyd, but also that we vtterlye abhorre and ac­counte moste abhominable thynges that apperteyne ther unto, 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. Josua. 7. and howe was Achan pla­gyd for reseruynge those thynges, whych the Lorde wold haue dystroyd and accur­syd, a suttle practys. we reade that Julianus 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 obedyenc 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 [Page] them to skorne, 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 Jesus 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 Jewys dyd the Christyans, when they had the temporall sworde on theyr syde, pytey y ^e 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 [Page] 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 test 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.

ALthoughe we muste nedes confesse, Answere. 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 y ^t 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 y ^e Churche of Christ, which are bownde to edifye, nor consent vnto confusion, wher God re­quiryth order, nor shew disobedience, wher God requiryth to obeye.

[Page] But in vsynge of a surples, Minor. 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.

We may not with good conscience, Cōclusion 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 Jewes 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 Jerusalem, lest he myght seame to denye his profession or consent with y ^e wyckyd: by the example of Paule Gal. 2. who re­prouyd Peter for the discoragyng of the godly gentiles, and incoraging of the fro­ward Jewes: 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, [Page] and Prophetes, which in the worshipping of God, wear by no meanes confowndyd withe the Idolators: by the doctryne of Peter and John 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 Judaisme, abo­lysshed the Sabothe daye, and sanctyfyed the daye of the Lorde. The great Clarke Orygen, as Epiphanius wrytith in his. 2. [Page] 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 Julian 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 y ^e Popes cler­gye, as it aperith by y ^e Pontifycall, De cle­rico faciendo. Yf y ^e Galathians by circum­cision rather loste theyr lyberte in Christ, then profytyd any thynge, by iniciatinge [Page] them sealues in to Judaisme. 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, y ^e Pontificall termithe it Habitum sancte religionis, the habyt of an holy religion. Durand lib. 3. de rationale diuinorum, saythe, That it is Destis 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, Marke what ly­ing signes is in the surples in­uentyd by Papistes. that is cleane: but for his na­me, it figurith the mortification of the fle­she. It is callyd a Surples, because that in the olde tyme they dyd weare it apon skynny coates, made of the skynnes of the deade, whiche is vsyd to this daye in cer­tayne Churches, representynge that A­dame, after he had synnyd, with what good con­science can the godly weare yt, iudge good Brother. was clothed with suche garments. Thyrdly, 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 [Page] 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 Jewes gallows, it fygurythe the passion of the Lord, and they y ^t weare, that ought to be creweyfyed 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 [Page] 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 sur­ples is an holy gar­mēt of the Papistes. the Sonne, and the Holyghoste. saying, and we take from the all our clerkly habyt, and we put on y ^e apparell of religion, and depose, degrade, and spoyle the of all orders clerkely bene­fice, and clerkelye lyuinge, Marke the follye of Papistes. 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 Jewes, 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 y ^e Quenes Maiestes commande­ment, [Page] 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 Jesus.