Dialogue Between a Soldier and a Chaplain, Dialogue

Dialogue Between a Soldier and a Chaplain · Dialogue

Miles.

WHat Bernard mine olde companion? Well met. I ſkarce knew thee, thou art ſo diſguiſed and chaunged. Thou didſt iette vp and downe ſo ſolemnely in the Churche, and ſo like an olde popiſhe Prelate, that a great while I doubted of thee: what man? art thou ſo ſtrange? haſt thou forgotten me? Thou haſte a good marke whereby I muſt needes know thee: and if I had not bin, thou ſhouldeſt hauehave had none eye this daye to ſee withall.

Bern.

Yes Miles I knewe thee, and remember that thou waſt euer an honeſt fellow towardes me, and thou ſauedſt my life then, I confeſſe.

Mil.

But Bernarde, I pray thee tell mee of thine honeſtie, what was the cauſe that thou haſte bin in ſo many chaunges of Apparell this forenoone, nowe blacke, nowe white, now in ſilke and golde, and nowe at the length in this ſwouping blacke gowne, and this ſarcenet flaunting tippet, wearing moe hornes alſo vponupon thy heade, than euer did thy father, vnleſſe he were a man of the ſame order? I pray thee, of good fellowſhip tell me how thou art come to this chaunge, ſince thou lefteſt our companie? for ſurelie I hauehave gotten nothing by my long ſeruice but ſtripes and woundes, and nowe I muſt needes leaue of this trade, becauſe I want my legges, and aſhamed I am to begge. I would therefore verie fayne, enter into this thy glorious trade, wherein thou art ſo well trimmed and apparailed, if I might doe it ſafelie. Belike thou wanteſt none other thing, for one quarter of thy gowne woulde make me a coate, and a ſleeue of thy ſurples would make me a ſhirt. There muſt needes be plentie, where there is ſo great ſuperfluitie. And I that hauehave liued in ſcarſitie, in perill and labour all my life long, would nowe in my old age, finde ſome eaſe and ſafetie: as for our learninges, they are both like, thou knoweſt, vnleſſe of late thou haſt bin at ſome Vniuerſitie.

Bern.

No, I hauehave bin at no Vniuerſitie, but in my Lordes houſe a yeare only, and I know, that thou haſt more learning then I. But I muſt admoniſh thee of two thinges, the one touching me, the other thee: in thy talke thou muſt vſe me more reuerently, and tye a Sir by your girdle whē you ſpeake to me.

Mil.

What in the weinyard, are you entred into the order of Knighthoode? you were of late in the order of the foure and twentie, amongſt the number of other good fellowes.

Bern.

You may not thus ieaſt with me, I am with in the holy orders of Prieſthood.

Mil.

Is it euen ſo Sir? Then will I poſe you. Of what order I pray you? of the order of Aaron, or of Melchiſedecke, or of the Popiſh order? There was but one after the order of Melchizedeck, and the other ceaſed at Chriſt his comming: ſo that it were a deniall of Chriſt to renew that order. Therfore I ſuppoſe you are of the thirde, euen of the Popiſh order, and ſo me thought by your attire.

Bern.

Nay I would thou kneweſt it, I defie the Pope, I am none of his order, I know not what he is: whether a man, a woman or a beaſt. No nor I care not, for I had none orders at his hande. Therefore I am no popiſh Prieſt, if thou liſt to take it ſo.

Mil.

Why ſir? where the Deuill then gate you your orders, hauing ſo ſmall learning?

Bern.

Where? Of my Metropolitane, my Lord of Caūturburies good grace. God ſaue his grace, for he helpeth many ſuch as I am, forth of the brieres, with his licences and diſpenſations.

Mil.

God ſende him better grace, and pardon him of his manifolde ſinnes, that promoteth you and ſuch companions to this ſtate.

Bern.

Why man? thou knoweſt not what a ſtate this is, for though hee finde vsus neuer ſo very dolts, yet can he and the other Biſhops by the laying on of their handes, giuegive vsus the holy Ghoſt: for ſo ſayde they to me and my fellowes, Holde, take the holy Ghoſt: So that I am no more of the lewde laitie, but of the holy ſpiritualtie, and I hauehave gotten a good Benefice or twaine, and am called maiſter Parſon, and may ſpend with the beſt man in our towne, and doe keepe company with Gentlemen of the countrey, in hauking, hunting, dicing, carding, and take my pleaſure all the day long: ſo that I do come to the church ſometime in the morning, and reade a little whiles dinner bee made readie.

Mil.

This is an eaſie order, that thou talkeſt on, if it be as good as it is eaſie: and I pray thee, howe might I come into the ſame order and ſtate with thee?

Bern.

I will tell thee all for old fellowſhips ſake, and I will helpe thee to auowe ſome for money: and that is the ſureſt way. But if thou hauehave no money, then muſt thou fawne vppon ſome Gentleman, that either hath ſome impropriations, or other Benefices in his hande, or elſe by other meanes, to ſeeke ſome little gaine by it, or hath ſome in his gifte. Get his letters to the Biſhop, and thou needeſt not to doubt of orders.

Mil.

Yes, peraduenture the loſſe of my legge will be a hinderaunce, yet I thinke there be thouſandes in Englande, of whom beuefices are worſe beſtowed, for I will fight for the realme, and the holy church, as lame as I am.

Bern.

I tell thee, thy fighting will not ſerue thee, ſo much as the want of the comely wearing of thy gowne: thy coape, and thy ſurples will hinder thee.

Mil.

Why ſayeſt thou ſo? Such ſwouping cloathes will hide my ſtumpe foote.

Bern.

Nay I tell thee, my Lordes the Biſhops, will hauehave all thinges comlie, and thou canſt not go in them, but thou wilte ſwinge them on the lame ſide euill fauouredlie.

Mil.

Why foole, all the grace is in ſwinging, and ſwingeing of them, and I can doe that decentlie. But I maruaile howe thou wanting thy finger & one of thy eyes waſte admitted, for by the Popes law thou ſhouldeſt not hauehave bin receaued.

Bern.

Yes, by diſpenſation for money, and now is leſſe daunger, for there is no lifting, and therefore leſſe money will ſerue.

Mil.

But what is that I yray thee, wherof thou ſaydſt thou wouldeſt admoniſh me, concerning my ſelfe? for I ſee that thou art come into an high eſtate aboue me, and haſt gotten ſome other ſpirite, and therefore knoweſt much more now, then when thou waſt a poore ſouldier.

Bern.

Thou doeſt vſe to muche to ſcoffe at our prieſtly apparell, and our Churche geare. This muſt thou leaue, or elſe canſt thou neither hauehave benifice thy ſelfe, nor bee welcome to any man of worſhip, that taketh Note this.profite by benifices. No thou canſt come to no company to be quiet, for there are verie few that can agree to the Geneuians faſhion, to hauehave nothing in the church but naked walles, and a poore fellow in a bare gowne, telling a long tale, and brauling and chiding with all his auditorie. Nay my Lorde my M. will none of that. As for my Lorde, I hearde him ſay, that he could neuer go, to any of theſe Geneuians Sermons, that hée came quiet home, but that there was euer ſomewhat, that pricked his conſcience, hee thought alway, that they made their whole Sermon againſt him. But in the hearing of Mattins, euenſong & prickſong at Paules, or in my reading of my ſeruice in his chappell, he ſayth, he feeleth no ſuch thing, for he is neuer touched, but goeth merilie to his dinner.

Mil.

Thus ſayd wicked Ahab, by the good Prophet Michaiah, but as for mee, I vſe to ſay nothing, but that I hauehave hearde good Preachers teache openly in the Pulpet, that all popiſh Prieſtes apparell are ſuperſticious: and ſuch church ware as they did weare is iufected with idolatrie. Wherfore as the idolles themſelues were deteſtable, and the Pope to all chriſtian men, and to all true Engliſh hartes execrable: So al the monumentes of idolatrie, and all the vſuall liueries and garmentes of the idolatrous Prieſtes, and Popes Chaplaines, ought to be reiected of the Seruauntes of Chriſt, as abhominable. And al that you ſay agaynſt the Geneuians, might be broughte againſt Chriſt and his diſciples in the ſame wordes and ſentences.

Bern.

I know that you hauehave learned this leſſon of the London Miniſters. But I hauehave read a Booke of late, written by a Proctor for our engliſh Prieſthoode, which calleth them ſtarke fooles, and aunſwereth them (I warrant you) in all pointes: I warrant you Miles he is a man of great authoritie, that dare ſo boldly reuile them, and handle them like abiectes, and my Lordes the Biſhops doe take our partes, againſt thoſe buſie fellowes, and keepe ſome of them in priſon, and put other from their liuinges. And I may tell thee in ſecrete, if we had not found ſuch a maiſter to maintain our ceremonies, and alſo vnleſſe the Biſhops had playde the Lordes in deede, theſe prating Preachers would hauehave made ſome of vsus, to hauehave turned our tippets, and for very ſhame to hauehave forſaken our Benifices, yea, if they had had libertie, but a little longer, they woulde hauehave diſgraced my Lordes Grace, the Archebiſhop of Caunturburie, and hauehave made all England to beleeue, that our gracious Metropolitane (whoſe glorious Grace, long might it laſt, for we poore ignoraunt prieſts ſhall neuer faile, vnleſſe he fall) had bin but an idoll ſheaphearde, and an Engliſh Pope: and (which greeued the other Biſhops at y^e harts) thei began ſhrewdly to ſhake y^e lordly ſtate of all the Cleargie. They woulde not hauehave a Biſhop nor a Miniſter knowne by his apparaile, but by his preaching. A ſhamefull hereſie. They crie, Paſce, Paſce, A perilous hereſie.Paſce, I cannot tel what they meane. They would hauehave men ſuch fooles, to turne to that poore beggerly eſtate that was amongſt the Apoſtles, and alwayes toyle and trauayle with the people, and braule and chide when any thing is amiſſe. But I tell thee playne, they had then loſt the greateſt part of their number, a iolie ſort of gentlemen ſwouping in their ſarcenets, and many other good fellowes too. Therefore I doe accounte (with maiſter Examinator) all theſe poore beggerly London Miniſters, ſtarke doltes, and chriſe fooles, for their preachinges, their writings, and their beggerly liuing in their offices. I tell thee, my Lordes the Biſhops that were their fellowes beyonde the Seas in Queene Maries daies, are now aſhamed of them, and care not for their companies, they are ſo beggerlie, ſo buſie bodies, and will allow nothing but Gods worde in the churches.

Mil.

As for the Biſhops, they are not all ſo farre gon, I truſt in God, but I pray thee ſir Bernards, in what part of his Booke, doth your M. Examinator cal them fooles?

Bern.

Marie at the firſt worde, and applieth Salomon very eloquētly (as I heard Mayſter Doctor ſay) to ſerue his purpoſe.

Mil.

Is this M. Doctors eloquence▪ hee had neede to hauehave great corners in his cappe to hide his aſſes eares. Let him not begin his Oration thus among ſouldiors. But what is the cauſe I pray you, that you, and your mayſter of Ceremonies, dare ſo proudly (at the firſt choppe) call Gods Miniſters & faythful teachers of his holy word in London, fooles? Let me talke with you a little for olde fellowſhips ſake. Is it becauſe they hauehave laboured ſo faithfully, to feede the flock of Chriſt (which you mock with Paſce, Paſce) that few can be named comparable to them, in paines, in trauailes, in perils and diligence? M. Examinator (whoſoeuer hee was) ſhould not thus againſt reaſon, hauehave railed on ſuch, whome their very enemies the papiſtes doe reuerence for their payns, their care and diligence. Aſke at the Churches of Antline, Peter, Bartholmewe, and at other Churches alſo, what painefull trauailes from time to time, they hauehave ſuſtayned: what perils▪ in the plague they aduentured. HaueHave not the poore ſick perſons and priſoners by them bin comforted, and the people moſt diligently inſtructed? If this be true (as it is moſt true) for the reuerence of him, whoſe ſeruants they are, they ſhould hauehave bin more gently handled, and more brotherly aunſwered, then thus to hauehave bin called fooles, at y^e firſt word, though in ſome pointes they had fayled as men, and not ſatiſfied the great wiſedome of M. Examinator. Nether doth the Rhethoricall Arte of your M. teache him thus rudely to begin, with them whome he ſhoulde perſwade: neither Chriſtian charitie (if either of you were euer entred into that Schoole) doeth permitte you to call your Brother Foole, as you may reade in our Sauiour Chriſt his firſte Sermon, Math. 5. which hee beginneth with bleſſing and not with brauling.

Bern.

Maiſter Examinator is a wyſe Gentleman, and he ſawe ſome cauſe, why he called them fooles, I warraunt you.

Mil.

I graunt that it is counted a faulte amongeſt the wiſe of the worlde, to bee ſo earneſtlie and diligentlie occupied in preaching. And for this cauſe the wiſe kinſmen of Chriſt, called him madde, & would needs binde him: and therfore your high Prieſts, who are the accuſers, Iaylors, and Iudges to theſe perſecuted perſons, preache ſo ſeldome. But the Spirite of God giueth an other commaūdement, ſaying: I charge thee 2. Tim. 4…. 2.2 Tim 4:2therefore before God, and his ſonne Ieſus Chriſt, which ſhall iudge the quicke & the dead at his appearing, and in his kingdome: Preache the worde, bee inſtant in ſeaſon, and out of ſeaſon: improue, rebuke, exhorte with all long ſuffering and doctrine. This, and ſuch like commaundements of God, hath cauſed theſe good men, and many others of their ſorte, to take theyr liues in their hands, as Iob ſpeaketh: ſome to loſe their liues, and all to yeoparde theyr liues in that late plague of London, when you (Foure horned Gentlemen) fled from your cures, and hyred Iornemen in your places. At what time theſe men ſhewed thē ſelues the good ſheepheardes, ieopardinge their liues for the ſheepe, and you were foūd hyreliuges, taking ſtil the gayne, but flying from the perilles.

Is this ſay you the cauſe? Or is it rather for that they rebuked Poperie, Idolatrie, & all kinde of ſinne ſo ſharpely, & were ſo feruent and zealous? With the which earneſtnes againſt ſinne, ſuperſtition and hypocriſie, the halting goſpellers, and luke warme worldlinges muſt needes be offended, and count them fooles and mad men, as Feſtus did Paule, and the olde worlde the Prophetes. For the wiſedome of God in his ſeruaunts, hath euer in this poynte, by y^e world bin counted follie. And alwayes the politike wiſe gentlemen, count it their ſafetie, to be like in religion, with the multitude. And therefore are bolde to mixe together many religions of Chriſt and Antichriſt, of God and the Deuill: yea and ſome of them dare ſaye, that both were good, and both in their tymes to bee obeyed. O miſerable blindnes, that nowe, when light is come into the worlde, men will not caſte awaye the workes and fruites of darkneſſe and repent of them.

Either is this the cauſe, that (when the people hauehave bin taught theſe thirtie yeares in Englande, that the Pope is the Romane Antichriſt, whoſe name ought not to remain in our bookes, nor to bee ſpoken with our mouthes, vnleſſe it were in deteſtation: now after ſo long trauaile againſt this enemie of Chriſte, by their fathers, their Brethren, and themſelues, they ſeeing few or none going forwarde, to roote out the remnaunts of Antichriſt, but many ſtande at a ſtay, many caſting away their weapons, ſo that the Enemie gathereth courage, many ſouldiors to ſhrinke backe▪ not onelyonly wearing Antichriſtes liueries, but following that Romiſh A lamentable defectiō.Balaams couetouſneſſe, and that old popiſh pompe, with other his curſed conditions) theſe faithfull Miniſters will not be partakers of their ſinnes, leaſt they receaue part of their plagues. Loe this is the crime, this is the fault: lo this is the fooliſhneſſe, wherwith your wiſe and prudent Examinator is able to charge theſe true and faithfull Miniſters of God.

If I knew what your proctor were, whether he be a prieſt of y^e popiſh order, or of the Engliſh order, or a man of the lay and lewd ſort, as the papiſts are wont to tearm them, I could ſhew in him greater lewdneſſe, and more follie, than you or he can proue in thē. But becauſe I doe not know his perſon, I will anſwere the cauſe of Chriſts ſeruants, and let him and you alone to your Lord and Maiſter: giuing you both warning, that you ſhall giuegive an anſwere before y^e great Iudge, for that which you doe or ſay, agaynſte theſe his little ones, whome you call fooles. But to the matter, aunſwere me playn. Is it not meete that they, which ſhould bring others to the obedience of Chriſt, ſhould firſte practiſe in themſelues the ſame obedience? and that they ſhoulde doe nothing without the warrant and commaundement of Chriſt? that ſo not only by doctrin, but alſo by their example of obedience, they may teach their auditors only to depend vponupon Chriſt.

Bern.

No man will denie this thing to be meete and reaſonable.

Mil.

This is the ſumme of the requeſt and ſupplication of the Godly Miniſters of London (as farre as I can heare) that after ſo long preaching of Chriſt in London (almoſt theſe thirtie yeares) they may put in The requeſt of the godly miniſters.practiſe, the doctrine of Chriſt, and miniſter his holy ſacraments in that ſimplicitie, that Chriſt and his Apoſtles hath left thē, without the ceremonies and garmentes abuſed by the papiſtes (the enemies of Chriſts his Goſpell) which cannot in any wiſe, make for edification in Chriſt: & that ſeeing their Fathers and Brethren, and they with their own mouthes, hauehave ſo long cried out againſt all popiſh Ceremonies: as kneeling before the ſacrament, whereby much idolatrie hath bin and is committed: as the miniſtration in the wafer cake, whereby the people hath bin brought into vayne imaginations, and hauehave not felt the comforte, that our Sauiour Chriſt would hauehave ſenſibly to be preſented in the vſual bread of many graines, and many crummes, making one body, and being the vſuall foode: as alſo againſt other monumentes of ſuperſtition and idolatrie, as the garments of the popiſh prieſthoode, and of the popiſh Maſſe. Nowe (I ſay) at the length, after ſo many yeares teaching, and ſo much blood of Gods Saintes ſheade for the aboliſhing of Antichriſt, they themſelues ſhould not be compelled, to giuegive any ſignification in their owne perſons and bodies, that they hauehave any concorde or agreement with that Romane Antichriſt, but that they go before their flocke, to practiſe in worke y^e thing, which they hauehave taught in wordes, for the baniſhing from their owne bodies at the leaſt, ſuch thinges as they knowe not grounded on Gods worde, but mans meere inuentions, ſuperſtitions, idolatrical, papiſticall, and therefore very hurtful to Chriſts flocke, committed to their charge, becauſe that ſuch traditions are only cloakes to the tranſgreſſion of Gods commaundementes.

Now muſt we the ſeruauntes of Chriſt, reaſon with you, the proctors of Antichriſts inuentions, what fooliſhneſſe you can finde, in this their requeſt. And that wee may agree, what is Wiſedome, and what is Follie, and ſo iudge who is the Foole, and who is Wiſe: let vsus firſt conſider your own texts of fooliſhneſſe, that your Proctor beginneth his preface withall. Aunſwere not a foole according to his fooliſhneſſe, leaſt thou alſo be like him: which may be vnderſtand that thou mayſt not be like the foole neither in worde nor deede. Nowe if I can prooue the Papiſtes in their religion and their apiſh apparaile to be fooles, then I truſt alſo, I ſhall obtayne, that I maye neither defende their cauſe by word nor deede, and he that doth defende them, aunſwereth to their fooliſhneſſe, and is partaker of their follies. If the texte be vnderſtande, that we may not raile againſt the raging Foole (as alſo the ſcripture giueth) by this texte, then may we learne to giuegive place to thoſe, that raile againſt Chriſts miniſters, and not to handle them as their follie deſerueth, but yet to warne them of their perill, and to deſire them to beware that they bee not wiſe in their owne conceites, for then is there more hope of a Foole then of ſuch Wiſardes.

Bern.

I cannot reaſon with Scriptures (fellow Miles) but me thinke that they are ſtarke fooles, that wil looſe ſo good liuings, for a cappe of two ſhillinges, or a Surples that ſhall coſt them nothing.

Mil.

Oh, olde Bernarde, thou ſpeakeſt groſely, according to thy capacitie. But by the ſame chapter of Salomon, we that fight againſt Antichriſt, may exhort you, that you be not like dogges, turning to your vomite of beggerly traditions, and popiſh traſh, for ſo vſe the fooles to returne to their fooliſhneſſe, ſayth Salomon. And we counſell you eftſoone, to learne of the word of God, what is the true wiſedome, and to imbrace this wiſedome once known, & to ſtriue for it vntounto the death: as the ſcripture exhorteth in an other place, for hath not God made the wiſedome of this world fooliſhneſſe? Doth he not ſay, that hee will caſt away the wiſedome 1 Cor. 1. 19. 25. 26. 27.1 Cor 1:191 Cor 1:251 Cor 1:261 Cor 1:27of the wiſe, and deſtroy it? and that he will take the wiſe in their owne wilines? and that the fooliſhneſſe of God, is wiſer than men? and God hath not called many wiſe after the fleſhe, but hath choſen the fooliſh thinges of the world, to confound the wiſe, and the weake to confounde the ſtrong, and vile thinges in the worlde and deſpiſed, that no fleſhe ſhoulde reioyce? Wherefore we muſt ſeeke firſt of al the true wiſedome, which reſteth not in mans brain, but in Gods breſt, whiche hee hath by his worde vttered vntounto man, and is otherwiſe altogether hid from him, as the Lorde ſpeaketh by his Prophet Iſaiah, ſaying: My Eſa. 55. 8. 9.Isa 55:8Isa 55:9thoughts are not your thoughtes, neither my wayes your wayes, ſayth the Lorde, for as the heauens, are higher then the earth: ſo are my waies higher thē your waies, and my thoughts aboue your thoughts. Then muſt we runne to the word of God onelyonly, to know which is the Wiſedome that God alloweth, that is, to hearken vntounto the lawes and ordinaunces that God doth teache, and to put nothing to his worde, nor take any thing therefrom. Therefore crieth this wiſdome of God by Salomon: O yee fooliſhe, Pro. 1. 22.Prov 1:22how long will ye louelove fooliſhneſſe, and the skornefull take pleaſure in skorning? &c. Becauſe they hated knowledge, and did Pro. 1 29. 30. 31.Prov 1:29Prov 1:30Prov 1:31not chuſe the feare of the Lord, they wold none of my counſell, but deſpiſed all my correction: therefore ſhall they eat of the fruite of their owne wayes, and bee filled with their owne deuiſes. Beholde, it is the worde of God, and therefore the true wiſedome, that the London Miniſters do follow. But you and the Papiſtes following your owne deuiſes, are filled therewith, and content your ſelues, and ſo are yee giuen vp to maintaine ſuperſtitious vanities, but ſuche God hateth. And for theſe London Miniſters, may I ſay as Paule ſayde to the Corinthians: You ſuffer fooles gladly, becauſe that you are wiſe. &c. You are the Miniſters of Chriſt, (I ſpeake it as a foole) they …. Cor. 11. 19 23. 11.are more: in labours more aboundaunt, in ſtripes aboue meaſure, in priſon more plenteouſlie, and in death oft. I could ſay more.

Bern.

It was neuer good world with vsus Prieſtes, ſince euerie ſouldier and eueryevery Seruingmā could talk ſo much of the ſcripture: and theſe fooliſhe Miniſters are the cauſe thereof, which would make all men as wiſe as themſelues.

Mil.

Of your ſtate, and ſuch as you bee, (which can onelyonly be known by cloutes and garmentes, and neither can teache nor will learn) we wil ſpeake anon. But marke thou this matter that we hauehave in hande. This is the true wiſedome allowed before God and all good men, to ſeeke counſell at Gods worde, and to ſuſpect our wittes of fooliſhneſſe, according to the ſaying of Salomon: That the wiſe man heareth coūſel, though the foole ſeeke no further, but thinke his owne way right. Agayne ſayeth he: Heare counſell and receiue inſtruction, that thou maiſt be wiſe in the latter ende. For many deuiſes are in mans harte, but the counſell Pſal. 19. 7.Ps 19:7of the Lord ſhall ſtande. It is the counſell of the Lord & his word, that bringeth wiſedome to the ſimple, ſaith Dauid. This counſell of the Lord teacheth the yong man to direct his wayes, and maketh the childe wiſer than his teacher, that knoweth not Pſal. 119 9.Ps 119:9the will of the Lorde. For as this is the only ground of true wiſedome, to knowe gods will, and therein to reſte: So is it the cauſe of all follie, to ſwarue from the ſame. And this is the cauſe, that the foole maketh a mocke of ſinne, & that he walketh in darkneſſe. And the foole thus walking by y^e way, thinketh al other to be fooles, ſayth Salomō afterwarde. Euen ſo do you fooliſhe prieſts, and fooliſh maintainers of ſuperſtitious vanities, becauſe you hauehave none other ground, but your owne brayne, your owne will, and your owne good intentes. You thinke that the Lōdon Miniſters, & we that take their parts, are ſo fooliſh as your ſelues are, y^e we ſhould only ſtay vpō our owne wits & wills. Nay we ſettle our conſciences herein, vponupon the expreſſe commaundement of God, and the examples of the moſt godly in all ages, and eſpecially vppon our Mayſter Chriſte and his Apoſtles. And as poore and vnlearned a ſouldier as I am, yet ſhalt thou know, that I hauehave ynough to ſay againſte them. And as the chriſtian ſouldiers, vnderunder Iulian that wicked Emperor, would not yeelde to any ſhew of ſuperſtition, not ſo muche as in the taking of their wages, to burne a little incenſe, nor to weare a garlande vponupon their heads, becauſe the chriſtian ſouldier is commanded, to abſtayne from all ſhew of euill, and to ſight and ſtriue agaynſt the workes Fevv ſuch Souldiers.of darkeneſſe, and to reprooue them, and ſo ſtriuing as hee oughte to doe, waite for the Garlande: So rather would I ſterue vnderunder Barwick Walles, than doe as thou doeſt, and haſte counſelled me to doe, either in taking of a Benefice by ſuch vnlawful means, or to enter into the popes liuerie, my ſworn enemie, becauſe I am an Engliſh man, and to mee moſt deteſtable of all other earthly creatures, becauſe I am a chriſtian man, for I know, & am fully perſwaded by the worde Marke this, O ye Conformatiſtes.of God, that the Pope is y^e very Antichriſt, the ſonne of perdition: againſt whom, with hart and hand I doe thinke my ſelfe moſte bounde to fight. Therefore my harte ariſeth in my body, when I ſee thee and thy fellows cloathed like his Chaplaines, that burned the bleſſed Bible, and our faythfull fathers, and deare Brethren in our eyes.

You ſay that it is great wiſdome for you, to weare this Popiſhe geare, and call other men fooles that will not doe it. Then was there greater wiſdome (ſay I) in the Pope and his Prieſtes, that hauehave taught you thus to doe. So may men ſay of a hundred points Marke this.of poperie, that you maintaine, buying and ſelling licences, diſpenſations, pluralities, abſolutions, and other marchandiſe of that Romane Antichriſt. And I doe aſke you all, as you will aunſwere before God, what doe you by theſe your deedes, but approoue that Romiſh beaſt, and labour to heale his deadly wounde, and ſo to make a mocke of a reformation of religion: But God wil not be mocked. There was neuer yet any reformation begunne, and after repented, but it was terribly puniſhed. It is better not to hauehave known the way of truth (ſaith Peter) 2. Pet. 2.2 Pet 2than after they hauehave knowne it, to turne from the holy commaundement. You began to runne well (ſayth Paule) what carnall imaginations hauehave hindered your courſe? Seeing we hauehave begunne the true Religiō, by caſting away mans traditions, worſhipping God in ſpirit, as our Sauiour Chriſt hath taught vsus, he will not be content that you maynteyne, theſe carnall, beggerlie, Antichriſtian pompes, rites, lawes, garmentes and traditions. Therefore like as Paule crieth out, againſt the Galathians, and calleth them fooles, and counteth them bewitched, for turning backe, but to Iewiſhe ceremonies: So might I call thee a fooliſhe Papiſte, bewitched by Antichriſt, that thus rayleſt againſt the Miniſters of Chriſte, for the maintenaunce of thy fooles bables, borowed of the Papiſtes.

Bern.

I do cal them none otherwiſe than all the world calleth them. And thou ſhouldeſt do me great iniurie, if thou didſt ſo call me, neither would I beare it at thy handes: for it might put me in hazard of my liuing, if I ſhould yeeld to be a papiſt: neither doth the garment make a man otherwiſe then he is, as is the olde prouerbe.

Mil.

No, but the Garmente giueth men great occaſion to geſſe what hee is, or howe he woulde bee counted, a Courtier or a Carter, a Collier or a Souldier, as thou and I were wonte to weare Skarfes, Harquibuſhes, or Halbertes to ſignifie what we were, and thou knoweſt that if we ſee a man in a Friers garment, or a Fooles coate, eyther we ſay he is ſo, or elſe he woulde be ſo counted. If he weare a Hares ſkutte, or a horne, we cal him a Hunter. If he weare the weede of a regular, we cal him by his order, Mōke Frier, or Hermite. If he weare this ſecular Weede, men hauehave hitherto counted him a ſecular prieſt, for this was the playne difference amongſt thē, that their ſecular prieſts forth of the Churche, ſhoulde weare this apparaile that you doe: and in the Churche, at the leaſt, they ſhoulde weare a ſurples alſo, as you doe. The other Sectes had likewiſe their Sutes: ſome Cattes tayles, ſome graye Amices, ſome Lambeſkinnes, ſome white Miniuere, ſome blacke, ſome blew, ſome chaungeable Sarcenet, as you hauehave yet in your Monaſteries, and Cathedrall Churches. The which Fooles hoodes are but a vayne phariſaicall pompe: then vttering pride, when they ſhoulde be moſt farre from pride, when they appeare before God in prayers.

And therefore all theſe popiſhe fooleries ſhould be baniſhed from Chriſts church, for Chriſt our Sauiour (if he had thought them decent for his religion) woulde hauehave commaunded them, but hee forbiddeth vsus ſuche Phariſaicall ſhewes, and his father will not now be worſhipped as the Iewes did then, or as the Idolaters hauehave done at any time. And Peter and Paule with all the other Apoſtles, and faithful Miniſters of Chriſt, as they were otherwaies known, then by garments: ſo needed they no commaundement for garmentes: neither gaue they any commaundement for their ſucceſſors, but onelyonly to be known by the careful feeding of Chriſt his flocke, and ſuch other markes as Paule nameth in the ſixt chapter of the ſeconde Epiſtle to the Corinthians. But that proud Pope (who is that curſed idoll ſheapheard) that he might be contrarie to Chriſt and his in all thinges, and that he might hauehave ſure Note this, ye Magiſtrates.marks, and euident knowledge of his trayterous broode in al countreies, cauſed al his ſects and ſworn ſouldiers, men and women, to chaunge their liueries, from the Kinges liege people whereſoeuer they dwelt. So that no King nor Emperor had any authoritie ouer them, in any that tooke this Popiſh attire vppon their backes: they had ſo many priuiledges and immunities. Wherfore if Princes will ſuffer ſtill, thoſe that ſhould be their ſubiectes to weare ſuch Popiſh weedes, they ſhall not want Popiſhe practiſes, of ſuch as delite in their olde Fathers liueries, by whome they had ſo many commodities.

Bern.

If Maiſter Examinator ſay true, theſe miniſters are worſe then the Papiſts, for he calleth them Shrinkers, Schiſmatikes, Bellygods, Deceauers, Flatterers, haſtening to the ſecte of Anabaptiſtes and Libertines, little differing from Donatiſtes, Diſturbers, Factions, Scoffers, Biters, Snappers at Superiours like Pelagians, like Andians, Rogatians and Circumcellians, and ſmell of the Papiſtes.

Mil.

What? Of the Papiſtes? All is like true. Would to God none of your ſide did more ſmell of Papiſtrie, nor of the other vices. Are they Shrinkers, that willingly giuegive their bodies to the priſon, rather then they will departe from the ſimplicitie of Chriſt his goſpel? was Paule a Shrinker, that would not circumciſe Titus for y^e falſe brethren? Nay they are Shrinkers, that turne back, as your men hauehave done. Eleazar was no ſhrinker, that would not eat ſwines fleſh: neither the Mother nor the ſeuen Brethren, nor yet Daniell, nor yet Moſes, that would yeeld nothing for commaundement. As for Schyſmatikes they cannot bee, that cleaue ſo faſt to Chriſte, that they will ſuffer nothing of Antichriſte to come vppon their backes: and they holde onelyonly of their heade Chriſte. Howe farre they are from Belly gods, all that knowe them can witneſſe, and their deedes do teſtifie. And if you would put of thoſe poiſoned popiſh weedes, we would aſke none other witneſſe but your owne ſelues: who when you went apparailed as they doe, thought them as honeſt and godly as any of you were.

Caſt off therefore this bloudie Beaſtes geare, y^t maketh you ſo cruell againſt your Brethren, and call them no more, by the odious names of thoſe monſtrous Heretikes, Donatiſtes, Andians, Rogatians, and Circumcellians, whoſe Hereſies your own conſciences muſt needs confeſſe, that theſe true Preachers of Chriſte doe hate: but conſider deepely in your hartes, and know aſſuredly that there is one Lord and Iudge of you and them: before whome this matter muſt once be tried, and all men that knowe them, and hauehave heard their doctrine, ſhalbe compelled to cleare them before this heauenly Iudge, of all theſe vile ſlaunders. Who hath ſpoken or written more plainely, againſte the Anabaptiſtes, the Libertines, and other fonde ſectes, than they hauehave done? who hath more euidently taught, and oftener called vppon the true obedience to their ſuperiors? Doe they require any thing but onelyonly the ſame, that Bucer, Martyr, Alaſco, Caluin, Bullinger, Beza, Viret, Gualter, Muſculus, and all the reformed Churches doe practiſe? How can they then be called Anabaptiſtes?

Bern.

They call the London Miniſters, eyther Anabaptiſtes or Iohnabaptiſtes. It is the one I am ſure, I cannot tel what they meane.

Mil.

They cannot be without great malice called Anabaptiſtes, who hauehave written and preached ſo plainly and purely againſt that perilous ſect, againſt the Rebaptizing of children, againſt y^e Iuſtificatiō of works, againſte their fonde Communitie, agaynſt their lawleſſe life, that they call Spirituall, agaynſte their deniall of Chriſtian men to beare rule: for theſe are the cheefe of their opinyons, agaynſte the whiche, theſe godly men hauehave cōtinuallie preached, and theſe errors will nowe ſpreade doubtleſſe, ſeeing that ſo many good Preachers are put to ſilence. Howe be it in very deede, there is ſome cauſe, why they may bee likened to Iohn Baptiſt, for he, though he were of the Prieſtes linage, yet did hee renounce all their glorious garmentes, to begin our Chriſtian Religion, in all pouertie and ſimplicitie, and herein our men followe his example euidently.

Bern.

But they ſay, that your men denie to obeye Magiſtrates, as doe the Anabaptiſtes.

Mil.

Nay there is great difference. The Anabaptiſtes denie all power and gouernement of ciuile Magiſtrates, as a thing vnlawfull. Our Miniſters ſay that this power and gouernment, is an Ordinaunce of God moſt neceſſarie, and moſt lawfull▪ therefore they quietly ſuffer all euill at the handes of the Magiſtrates, onelyonly refuſing to doe euill at their commaundement. Thus did Iohn Baptiſt, thus did Peter, and Iohn the Euangeliſt, profeſſing that they muſt obeye God, rather then man. Now God commandeth that we ſhall not do like the Idolaters: (which cauſed Eliah and all the good Fathers to hauehave their ſacrifices and Ceremonies apart) but to cauſe them to turne to vsus, and not we to turne to them, to abſtain from all ſhew of euill, which cauſed Daniell to open his windowes, and Eleazar to forbeare the eating of lawfull fleſhe. Yea God commaundeth to roote out the monumentes of ſuperſtition and idolatrie, and not to ſpare the Idolaters thēſelues. This cauſed Iehoiada the Prieſt, to do that which he did. God will hauehave the idolatrous Prieſtes and their names to be aboliſhed. God will hauehave the falſe Prophets aſhamed of their garments, wherein they hauehave deceiued. Now though ſome Biſhops, or ſome ciuile power will cō maunde theſe Miniſters to doe the contrarie, they doe not reſiſt the powers, but only aunſwere with the Apoſtles: whether it be right in the ſight of God, to obey you, rather then God, iudge ye.

Howbeit, this is the olde crafte of ſatan, to charge Gods ſeruauntes, as factious and ſeditious. Elijah, & Eliſha, Michaiah, Iſaiah, and Ieremiah, and all the true Prophets hauehave thus bin charged, & when the prieſtes could not cauſe the Princes to impriſon thē, or to ſlay them, yet would they charge them as Amaziah did Amos, and Caunturburie of late did Leauer, y^t they ſhould not preache neare the court, and the great Citie, where the Prince was. Yea Chriſt and his Apoſtles, who preached moſt perfecte obedience Looke to this, O yee Magiſtrates in time.to God and to Gouernoures, were counted blaſphemers of God, and deſpiſers of ſuperiours, Samaritanes and workers with Diuels. Therefore they muſt be content to be rayled vponupon, and reuiled in this worlde, by phariſaical hypocrites, as their Maiſter was before them, and all his faithfull ſeruauntes. As for them they follow their M. Chriſt & his Apoſtles, in all ſimplicitie and puritie of life and doctrin, praying for their enemies, and ſtill going forwarde in the Lordes buſineſſe, whereas you followe the Phariſeies and Papiſtes, counterfeite hypocriſie and crueltie againſte Chriſtes ſeruauntes. They crie, Come out from that Romiſh Babilon: looke not back to that 2. Cor. 6. 17. Eſa. 52. 11.2 Cor 6:17Isa 52:11ſpirituall Sodome, flee from thence, touche none of that polluted ware. The Pope is Antichriſt, and all that popiſh traſh is poyſon. Antichriſt and Chriſte can hauehave no agreement, neither can their ſeruaunts hauehave any concorde.

Your men ſoberly ſay, that the Biſhop of Rome may not be opēly profeſſed nor prayed agaynſte, and therefore you hauehave put out of your Letanie the prayer againſte the Biſhop of Rome, and his deteſtable enormities: but yet his liueries may be worne, and many of his lawes and traditions muſt needes be reteyned. Chriſtes miniſters doe crie with their Maiſter Chriſt, Paſce, Paſce, Paſce, which you graunte Sir Bernard, that you vnderſtand not. But your Archeprelate of Caunturburie (as all England ſuppoſeth by his doinges) iudgeth this precept plaine follie. They crie with the Apoſtle Peter, to all paſtors & Curates, Paſcite, Paſcite, feede 1. Pet. 5. 2.1 Pet 5:2as much as lieth in you the flock of Chriſt: Your ſide ſay, Reade by thy ſelfe, or by thy Good ſtuffe for the Popes church.Iorneyman, or thy hireling that may ſerue two or three pariſhes, ſinge in a Surpleſſe, ring two or three peales at the Burialles, play vppon the Organes, chaunte in the Quire. &c. This geare is eaſily done, and pleaſeth well the multitude. The Apoſtle Paule ſayeth of himſelfe, in the reſpecte of all Chriſt his true Miniſters, that he hath a Stewardſhip committed vntounto him, and therefore crieth: Woe vntounto mee, If I doe not preache the Goſpell. As for you and your ſide, you thinke this is a very ſmall matter, and ſuppoſe that this maye bee done, Per ſe, vel per alium: though GOD ſayeth playnelie, Thou thy ſelfe ſhalte tell them of their ſynnes, or elſe will I require the blood of them that periſhe, at thy handes.

Agayne Paule ſayth: preache tempeſtiue, intempeſtiue, in ſeaſon and out of ſeaſon. You ſay foure times in a yeare will ſerue to hire a preacher, or at the leaſt to reade Homilies. And where God by Malachie commaundeth, that the lips of the Prieſt ſhould keepe knowledge, and that the people ſhal require the law at his mouth: You require little or nothing of your Engliſh Prieſtes, but to ſaye the Catechiſme, and to weare a Cappe, Coape, and Tippet. God ſayth by Salomon: Where there is no Prophecie, the people periſh: But you ſay, many of vsus cannot prophecie, nor inſtructe the people: nay many will not take muche paines that way, and ſome dare ſtop the mouthes of the true Prophets and Preachers, becauſe they labour to roote forth the remnaunts and reliques of the falſe prophets. Peter crieth to his fellow Elders, to be examples of the 1. Pet. 5. 2. 3.1 Pet 5:21 Pet 5:3flock, not following filthie lucre, nor ſhewing themſelues as Lordes ouer Gods heritage. What filthie gaine ſeeke you, and how many wayes? How are you Lords in names, in commaundementes, in ſpoyling and robbing true preachers, and caſting of them into priſon. Our Maiſter Chriſt ſaith, you ſhall not be ſuch. Runne not headlong Luk. 22. 26.Luke 22:26with the popiſhe Prelates and ſworne enemies, from Chriſt and your Brethren. Are thoſe papiſticall Garmentes ſo poiſonfull, that of perſecuted Paules, they can make perſecuting Saules, if they be once caſt ouer your ſhoulders? Abhorre ſuch poyſon all you that be of God.

Diuers of the Biſhops that now bee, did once louelove and cheriſh their Brethren, and bare the croſſe of Chriſt with them, whome now they moleſt & perſecute, ioyning hands with the wicked worldlinges. What is the cauſe of this chaunge? In whome is this mutabilitie? The one ſorte remaineth the ſame men, in Apparaile not altered, nor in harts chaunged, but in worde and deede, as they are wont to doe, deteſting ſinne and wickedneſſe, preaching the Goſpell, with al faythfull diligence. Let them take heede, which forſake the fellowſhip of ſuch, to ioyn themſelues with the contemners of the goſpell, the fornicators and the couetous, with Papiſtes, or with others, that walke not with ſtraight ſteppes, but by their halting are turned out of the way, and whiche ſhewing themſelues neither hote nor colde muſt be vomited out.

Theſe Godly Miniſters call vppon the Marke this good Reader, & praye for the ſame vvith vsus.high Prelates for eccleaſiſtical Diſcipline, and to hauehave the Churche reformed, as our Maiſter Chriſt appoynteth. Your proctors and maintainers, will hauehave none other Diſcipline than the Pope had, which was gainfull to the purſe, and ſo groweth the corruption of maners worſe and worſe. Theſe crie for the election of Miniſters by their learning and maners, according to Pauls rule: and that the drunkards, and filthy couetous, the periured, the blaſphemers, and ſuch like be not ſuffred in the Miniſterie: your ſide will not be ſo rigorous, for then they coulde not hauehave ſuch chopping Chapleins, neither As Dios, & Grauet, and ſuch like.could they themſelues keepe in their hands ſo many Benefices.

To make an ende of a matter that is infinite and endleſſe, theſe Miniſters of Chriſt, as they themſelues are faythfull Laborers: ſo teache they that hee that laboureth not, ſhould not eate of the fatte of the flock: your proctors approue and maintain you that be loiterers, to deuoure the churche goods, the ſweat of poore mens labors, and doe allowe proprietaries & improprietaries, drones to ſucke the Hony combe, yea they maynteyne hogs, dogs, Wolues, Foxes, Symoniaks, Such as Parſon Taylor, Parſon. Buffin, & ſuche like.Vſurers, men, women & boyes, to ſpoile the poore lambes of Chriſt of al foode, both ſpirituall and corporal, and vnderunder the cloake of a few popiſh ceremonies, they couer all carnall filthines, as though god could or would be ſatiſfied with ceremonies & trifles. This is the wiſedome wherein your ſide, agaynſt Chriſtes Miniſters hauehave to glorie, and if this be wiſedome that you follow, than are the other in greate follie. But I doe feare that M. Examinator & his ſide, muſt heare: Apage Satan, ea quae ſunt hominū nō Dei ſapit. Your humane wiſedome that you boaſte of, is not of god, & therefore it is diueliſh.

Bern.

Did not I tell thee before, y^t thou couldeſt be welcome to no good companie, neither that thou canſt get any ſubſtanciall liuing, vnleſſe thou leaue this rayling?

Mil.

I knowe the olde Prouerbe, that flatterie getteth friendes, and truth getteth hatred, and that the greateſt part, call good euill, and euill good, But I care not for ſuch good companie, with whom, whoſoeuer are partakers, to cōmunicate with thē in their ſinnes, they ſhall hauehave their portion alſo of their plagues. Thou & I hauehave bin wretched ſinners in our youth, & God hath ſpared vsus long, and many times, and now hath ſet his marks vponupon vsus, to call vsus eueryevery houre to repentaunce: and ſhall we prouoke him, with new and ſtraunge ſinnes, that where ſtrēgth of body fayleth, that wee can no longer follow the luſtes of the fleſhe, we ſhoulde ioyne our ſelues with the Papiſtes, the ſpirituall Sodomites, to tempt God worſe ten times then before?

Bern.

I pray thee Miles hold thy peace, thou makeſt mee tremble with thy terrible words, and by calling old things to remembraunce. And I tell thee that though the Papiſts were Theeues, and Robbers, and Sodomites, and ſoule quellers, and what thou wilt, yet are we none ſuch, for we do all for policie.

Mil.

Nay all your doinges are not policie. HaueHave you no religion? your church ſeruice is not policie, and in the Archebiſhops aduertiſements, you hauehave lawes temporal, meere eccleſiaſticall: your faſting dayes are not mere policie, for your Archbiſhop graū teth diſpenſations, for fortie ſhillinges, that men may eate fleſh in the dayes forbidden Sana conſcientia: as though he had authoritie ouer mens conſciences, vnleſſe they hauehave his licenſe. And (vnleſſe hypocriſie may be counted policie) there bee many thinges in your reformation, that will be founde fonde policie: for what is this, that both the phiſition of body and ſoule muſt bee conſulted Marke this prety ſtuffe.withall, before you may eate fleſh? was not this once playne poperie? And what is the common babling of the Prieſtes, that cannot read to edification, and therefore make all the Engliſh ſeruice, like the old Mattins and Maſſe? Is it not that whiche Eſaiah ſpeaketh? Becauſe this people come neare me with their mouthes, and honour mee with their lips, but hauehave remooued their hartes from me, and their feare towardes me was taught, by the preceptes of men: therefore will I worke a wonder amongſt this people, for the wiſedome of their wiſe men ſhall periſh, and the vnderſtanding of their prudent ſhalbe hid.

And let vsus conſider to whome God ſpeaketh, by his Prophe ttheſe wordes. Is it not to a people that had no open Idolatrie at that preſent? neither yet mumbled their prayers in a tongue not vnderſtoode, as did the papiſtes? But to y^e Iewes that read & ſong the pſalmes & ſcriptures in their own Marke well.mother tongue, howbeit they babled onelyonly with the tongue like hypocrits, & the words were, as it were, of a booke faſt ſealed. Such trifling is nowe amongeſt you Engliſhe Chaplains. For when you hauehave reade ouer one place of the Scripture fortie times, yet you and your hearers are neuer the wiſer. You ſay you hauehave done your ſeruice, as ſayd the papiſtes. Now (if you keepe this hypocriticall ſhew, onelyonly for policie, and make it to ſerue you politikely to win your liuings, or for to keepe the people in ſome feare, as Machiuel that Italian dogge doth teache) you may perceaue by this Texte of Iſaiah, that Gods wrath will be the reward of your policie. Likewiſe you keepe Bona eccleſiae by policie, and do no part of your dutie. Is not this theft & robberie? Doth not Chriſt call them al Theeues, that enter not in by him, but for their own gain to rob and to ſteale? And will not they, and all men count him as a theefe (good Bernarde) that taketh great wages of a towneſhip to keepe their Kyne, their Swine, or their Sheepe, and ſuffreth their cattle to ſticke in the myre, to periſh in the ditches, their ſheepe to rot and to run aſtray, where they liſt, and pulleth their fleeſes of from their backes, and ſpendeth all that he can ſcrape from the flock, vppon his owne bellie?

Bern.

Yes marie, that were a theefe indeede.

Mil.

O Bernard, Bernard, this ſpiritual Spirituall theeues, the vvorſte theeues.theefe is worſe by farre, who robbeth ſoules and bodies, and by his euil example maketh the poore ſheepe to think, that there is none other world, no God to puniſh, and therfore as he robbeth from them, ſo they may without peril rob frō him & al others. That filthy Rome is called the ſpiritual Sodom, Egipt, and Babilō, whom we ſhould abhor, & from whom we muſt flie, ſo that we may touch no vnclean thing that cōmeth from thence. But what are all your policies in Religion, but patches plucked foorth of that Puddle? Your Lordely Biſhops in names, in manners, in attires, and all their offices, fetche all their pompe from thence. Your Deanes, Archdeacons, Subdeacons, Chauncelors, Officials, & your Curats, & al their deckings and doings, & all your courts & conſiſtories depend of popiſh lawes. Your faſting and your feaſt daies, ſmel of that old ſuperſtitiō and idolatrie, & the prophets ſtrengthen the hands of the wicked, that none can turne frō his wickedneſſe. They are all vntounto mee as Sodome, and the inhabitauntes thereof as Gomorrah, ſayth the Prophet Ieremiah. They are not aſhamed of their ſinnes, they hide them not, yea they publiſh them and boaſt of thē, ſayth Eſaiah, yea they cal them good policie, ſo did Sodoma.

Take heede. A great light ſhineth vntounto Be vvarned, O EnglandEnglande. Beware leaſt it be not more eaſie at the day of iudgemēt to the Sodomits, then to the Engliſh mock-goſpellers. But whereas you ſayd Sir Bernard, that you do all for policie, I will tell you what me think were a good point of policie: The Pope & the papiſts count him an Apoſtata, and a renouncer of their faith & Religion, that weareth not ſuch attire as they preſcribe for the prieſt ſecular and regular. Therefore ſeeing the prieſtes and people of England, do profeſſe with mouth, that they renounce the Good coū ſell, and the beſt policy.Popes religion, this ſeemeth right policie, to caſt away theſe garmentes, in ſigne of full deteſtation, that both worde and deede may conſent together. Thus hauehave good men before vsus, giuen vsus a paterne of perfect policie. And what a policie woulde they that hauehave Abbeyes, call this, if the Friers and the Monkes ſhould come agayne to their houſes in their olde popiſh apparaile, and clayme their landes and liuinges, and ſaye they would be no papiſtes: they would ſaye their Mattins & Euenſong in Engliſh, as the ſecular prieſtes doe: how woulde many of them, like of this policie:

Bern.

My Lorde my Maiſter wil like it neuer a whit.

Mil.

What if the croſſe & Candleſtickes, the Images and the Banners, and other popiſh traſh (which are no worſe then theſe things which you hauehave alreadie) ſhuld be offered you vnderunder y^e name of policy: were this ani other, thā to bring in an engliſh popery?

Bern.

Nay the Biſhops will neuer ſuffer this.

Mil.

That olde Doctor Turner (reuerende in other nations abroad for his great learning, and amongſte the Godly at home, for his great zeale, his trauailes, his perils ſo long ſuſtayned, and his great conſtancie) did almoſte thirtie yeares ago eſpie, and bewray vntounto the worlde, the crafte of Satan, that laboured to make poperie policie, and ſo to goe aboute to cure the wounde of the beaſt, which being in it ſelf vncurable, ſhold yet in another beaſt be cured: who ſhoulde doe all thinges that the firſt beaſt could doe before him, and ſo, after a ſort ſhoulde cauſe men to worſhip the firſt beaſt, whoſe deadly wounde, was in this ſeconde healed. His inuention was pretie and pleaſaunte, of the The name of D. Turners Booke.croppeeared Foxe, who now was become the Kinges beaſt, and the Kinges game, that no man might hunt it: wherein he worthilie reproued that fooliſh policie. Steuen Gardiner in his booke of diueliſhe Sophiſtrie, maketh the ſubſtaunce of popiſhe religion to ſtande vponupon Garments, and ſuch other Popiſhe inuentions, euen as the riche Merchauntes ſubſtaunce ſtandeth vponupon farthinges. Is it a good policie (I aſke thee Bernard) to maintain the Popes ſubſtance, and to defie the Pope:

Bern.

Nay, fie on that policie.

Mil.

The Pontifical (which is the booke whereby the Prieſtes were made) calleth theſe garmentes veſtitum religionis: Not only putting holineſſe in the garmentes, but alſo meaning, that hee receaueth that Religion, whoſe garmentes hee weareth. But our religion lefte vsus by Chriſt, and practiſed by his Apoſtles, is none ſuche. It ſtandeth not in Viſars, ſhewes nor garmentes, but in the power of Gods ſpirite, and the faithfull vttering of his holy worde. The beautie of Chriſte his Churche is inwarde: his Prieſthoode is ſpirituall: the Miniſtration of his Sacramentes muſt bee ſimple, withoute phariſaicall ſhewe, as hee and his, hauehave lefte them vntounto vsus by writing.

Bern.

But Miles, I pray thee, Is it not a comelie thing, to hauehave ſome faire and coſtlie garmentes, in the miniſtration of the Sacramentes?

Mil.

No, Bernarde, for that were either Iewiſhe or Idolatrous. And in theſe outwarde ſhewes, they both would exceede vsus, Note.for their riches & wealth: and becauſe they put therein their holineſſe, which wee may not doo. But we muſt followe our Maiſter, and not goe before his wiſedome. The garmentes and Ceremonies which once were glorious and commendable in the Churche, becauſe they were appointed of God for a time, did our Maſter Chriſte aboliſh at his cōming, and appointed another manner of worſhippe, than was eyther in Idolatrous Samaria, or amongeſt the Iewiſhe at Ieruſalem. And where doeth hee giuegive leaue to Peter, or to Paule, or to man, or Angell, to appoynte newe garmentes to ſerue him in, or to miniſter his Sacramentes therein: And if hee giuegive no leaue to any in his Churche (whome hee will hauehave to bee kept as a chaſte Spouſe to him ſelfe) to adde, or to diminiſh his doings, in ceremonies or garmentes: who is hec that dare take leaue to himſelfe, but a companion of the Romiſh Antichriſt? Neither canne theſe thinges rightly be called meere policie, which were a part of the popiſhe religion, and nowe is counted, cauſa ſine qua non, in the miniſterie and in the ſacramentes, the cheefe poyntes of our religion. Are not all depriued of the Miniſterie, that will not be thus diſguiſed? May any other man miniſter the ſacramēts but in this popiſhe apparaile? Is not the courſe of Gods worde ſtopped, that theſe may hauehave place? Doe not the people think, that neither Mariage, nor Baptiſme, neyther The more is the pitie.the ſupper of the Lorde, can be rightly miniſtred without a ſurples? And what policie call you this, to maintain ſo fonde opinions of the people?

Bern.

The Queene doeth commaunde it for policie, not for any Superſtition, howſoeuer the fonde people doe abuſe it.

Mil.

Ah that your politicall Proctors eyes are ſo blinded, that they cannot ſee, that ſo long as the ſuperſticious things remain, that ſuperſtition which hath bin ſo long rooted in the hartes of the people (wherevnto man is ſo prone by nature) can neuer be taken away. And therefore it were a moſt neceſſarie policie for the Queenes Maieſtie, and all Chriſtian Princes, to roote out from the eyes of the people, all the monuments of ſuperſtition & Idolatrie, according to gods commaundement, and the words of the firſt Iniunctions. Thus Moſes, Ezekiah, and Marke this, O ye chriſtian Magiſtrates, and frame your policie to chriſtianitieIoſiah, deſtroyed the Idolls, and the Idolatrous monumentes, euen the Serpent ſet vp by Gods commaūdement, a ſigne of Chriſt, and a Sacrament of Gods fauour and merciemercy. And Iehu killeth the Idolatrous prieſts in their prieſtly garmentes. For none of theſe good Rulers could thinke, that theyr commaundement was able to turne ſuperſtition into policie: neyther had they any ſuch power or authoritie, becauſe God had commaunded the contrarie.

Beſides this (to looke vppon the matter rightly) ther is nothing that toucheth Chriſtes religion more neare, than the maner of making of Miniſters, and the forme of the miniſtring of the Sacramentes. Wherefore nothing is further from policie: like as in the appointing of theſe twayne, Chriſtes ſimplicitie is cleane contrarie to humane policie. Therfore is it no marueyle, though mans wiſedome do not like it. I hauehave alſo reade in a Booke of that Godly Father Martin Bucer, (whome your ſide boaſteth of ſo muche) that the tenthes and the firſte fruites, taken from the Benefices, are ſacriledge and robberie, though they bee called meere policie. All is not good policie, that beareth the name of policie, For theſe wicked impropriations, pluralities of Benefices, adoration of the Sacrament, excommunication and abſolution for money, & many moe popiſh practiſes, hauehave nowe the name of policie. But curſed is that policie, that maynteineth any popiſh polling, idleneſſe, ſuperſtition, or Idolatrie.

Bern.

Why? may not a King cōmanud ſuch thinges for good purpoſes, that the Pope hath abuſed?

Mil.

Both the commaunder & the obeyer Note this.hauehave theyr limits, in Chriſt, not againſt Chriſt, in the feare of the Lord, not againſt the will of the Lorde, to edification not to deſtruction. Howbeit, it were too long to aunſwere all that maye herein bee ſayde, and the euils are too euident, ſo that muche needeth not. But this muſt all Chriſtian Princes knowe, that the King him ſelfe is bound to hauehave Gods booke hy him continually, and thereby to directe his policie, that he turne neither to the righte hande nor to the lefte. For when he caſteth away the worde of God from his policie, there is no wiſedome therein. I coulde tell you further of licences and diſpenſations, and Looke in the ende of this Booke.other Popiſhe Lawes, whiche are couered with the cloake of policie. Howebeit, all this is but a cropping of that Romiſh Rainoldes eares, and ſo to bring in an Engliſh Poperie.

Bern.

Nay Miles, you are far ouerſeene, to call this an Engliſh poperie. For you are bound, not onelyonly to obey your Prince, for feare of puniſhment, but alſo for conſcience ſake.

Mil.

This ſentence of the Apoſtle, doth bind vsus in conſcience, to hauehave a louelove and reuerence vntounto our Prince, as vntounto Gods Lieuetenaunt, and of a faithfull harte & conſcience to obay him and to aſſiſte him with our bodies, and to ayd him with our goods, ſo long as he doth this office, in maintening good things & good perſons, and puniſhing euil men and wicked doings. For this cauſe doe we paye tribute, ſayth Paule, that the Prince may be able to mainteine the good, and to puniſh the euill, as Gods Miniſter. For example. All the people were bound to aſsiſte Moſes, in deſtroying the Idolaters, and that Idoll in the wilderneſſe, & to helpe him with their goods, in the making of the Tabernacle: and to ayde Iehu, in deſtroying the Idolatrous prieſtes, and Temple of Baal: and to obey Hezekiah and Ioſiah, in the deſtroying of the Idolles and Idolatrous monumentes in their times. But no man was bound to obeye Ieroboam, Ahab, Iehoram, Ahaz, or any of y^e wicked kings, commaunding any ſuperſtition or idolatrie: though for conſcience ſake, becauſe GOD placeth euill men ouer vsus for our ſinnes, we may neuer ceaſſe to do our duties towardes them: which is, firſte to giuegive vntounto God our ſelues wholie: then, to giuegive vntounto Caeſar that which apparteyneth vntounto him, ſuch tribute and ſeruice, as is requiſite.

As cōcerning wicked commaundements, we muſt ſay, That we muſt obeye God rather Act. 4. 19.Acts 4:19than man. For Iſrael is ſore threatened, that Gods wrath ſhal come vponupon them, becauſe they walked after the commaundement of the King. And though Ioſiah had taken away, all the Idolatries and ſuperſtions, which Manaſſeh his Graunfather had ſet vp, and his Father Amon had maintayned: yet was it ſo farre of, that the cōmandement of thoſe two wicked Kinges, coulde excuſe the people, that notwithſtanding ſome repentaunce in the dayes of Ioſiah, the Lorde turned not from the fierce wrath, where with he was angry againſt Iuda and Ieruſalem, but put them foorth of his ſight, for the ſinnes of Manaſſeh: Whereby wee may ſee, that we may not obey any wicked commaundement of any Prince, vnleſſe we will expoſe our ſelues, to Gods heauie diſpleaſure, as that people did, whiche obeyed the commaundement of Manaſſeh.

Wherefore as our conſcience doth binde vsus to obey the Prince commaunding good thinges, and puniſhing the euill, ſo doth our conſcience (which ſhall accuſe or excuſe, at the great day) teache vsus, that withoute any reſiſting, euen praying to God for the euill Prince, we may diſobey any ſuch commandement, as may in any wiſe withdrawe vsus from our duetie towarde God, as we hauehave a manifeſt example of Daniel, and his three companions, refuſing courtly delicates, and in other their actes afterwarde. As alſo wee hauehave this playne commaundemente, to abſtayne from all ſhewe of euill. Yet doe wee graunt, as I ſayde before, that in all Godly policies, wee doe owe obedience in the beſtowing of all that we hauehave.

Bern.

What calleſt thou Godlie policies?

Mil.

All Godly policies are furtherances to the keeping of Gods commaūdmēts, wherein the cheefe and firſte is, the preciſe honouring of the true God, and therefore the aboliſhing and abhorring of all Idols, and of all their monuments.

Bern.

Is not louelove, charitie, and concord, the fulfilling of the law? And theſe are made for louelove and concorde, therefore this is a policie furthering Gods law and commaundements, and ſo I heard Maiſter Doctor reaſon with a Miniſter.

Mil.

Sir Bernard, I did maruell where you had gotten this Logick and Diuinitie. But firſt I doe aunſwere, that for the keeping Marke vvell this and beare it avvaye.of the firſt table, the louelove of God that I ſpake of before, and therefore the deteſtation of Idols and al idolatrous monuments is neceſſarie. And all Princes are bounde to make ſuche Lawes, as ſerue herevnto. Then followeth the louelove of our neighbour, as the rule of the ſeconde, whiche louelove yet muſt bee in GOD, in Chriſt, and in veritie. For curſed is that concorde that is in falſhoode, in hypocriſie, in Idolatrie, or briberie. Yea curſed is that concorde, and curſed is that Policie, that hath not Gods worde to warrante it. For it is darkeneſſe and vanitie. What fellowſhip hath lighte with darkeneſſe? Righteouſneſſe with vnrighteouſneſſe? What concorde hath God with Beliall? Chriſt and Antichriſte, the ſincere Goſpeller, and the polluted Papiſt? Wherefore ſeparate your ſelues from them, touche none of their filthie geare, ſo hauehave you a promiſe, that God will receaue you, and be a father vntounto you.

There is no ſuche warraunte of youre Proctors policies. And howe canne this be a good policie, to compell the Miniſters of God, agaynſte Gods warrante, to bee like the Idolatrous Prieſtes, and to weare their gariſhe geare? Howe canne they bee like that blaſphemous Prieſthoode, whiche fighte with all force agaynſte that Prieſthoode, and labour by all meanes to aboliſhe it? Or how can this bee a good policie, to bring Gods plagues vponupon Englande to ſet Godly men at variaunce, to ſtay and hinder the courſe of Gods worde, to cauſe the enemies, Harding & his fellowes to triumphe, and to waite for an ouerthrowe of both partes? But the mayntenaunce of theſe ſuperſticious and idolatrous monumentes cauſeth all this, therefore there is in them no good policie, but a manifeſt haſtening of Gods great plagues, that hauehave ſo long hanged ouer Englande.

Bern.

I can ſee no cauſe why Gods plagues ſhould come vponupon Englande for this, ſeing the moſt part of poperie is put down, and we liue quietly.

Mil.

Is not this a great plague of God Thoſe that knovve not God his vvill, bee blinde, and ſee nor knovve nonothing.thinkeſt thou, that the cheefeſt Goſpellers are together by the eares? one ſpoileth another of liberty and liuing, and the papiſtes true quietly indeed, & laugh in their ſleeues. Is not this a plague, that where there bee ſo few Preachers of Gods Goſpel, in ſo great a realme, the moſt paynefull labourers are put to ſilence by them, that ſhould ſeeke for labourers? And as the Iſraelites deſtroying many of the Amorrhites and Canaanites, according to Gods commaundemente, yet liuing quietly for a while with the reſt, and leauing ſome relikes and remnaunts of thē, by their own negligēce, fond affection, and fooliſh policie, were continually corrupted, polluted, and plagued with theſe wicked remnauntes, by Gods iuſt iudgement: So is it to be feared here in Englande, that the aboliſhing of muche Poperie according to Gods will, and the reſeruing of ſome ſuperſtitious and idolatrous reliques of the ſame by negligence, affection, or policie to hauehave quietneſſe, ſhould cauſe this realme ſtill, to be poluted, corrupted, and plagued with papiſtes and poperie.

Bern.

If you could prooue theſe thinges ſuperſticious and idolatrous, you ſaid ſomewhat to the purpoſe. But that I cannot ſee.

Mil.

Was there any thing more idolatrous Vnleſſe mē. vvill bee blinde, they muſt confeſſe this.or ſuperſtitious about the Idols, than the diſguiſed garmentes, the Coape and the Surpleſſe, wherein they were cenſed, and ſerued? Were not they ſo miſhapen and altered in forme, from all other garmentes, that they were in faſhion monſtrous, to any other vſe, but about thoſe Idols comberſom and ſuperfluous? Wilt thou be blind within and without? Haſte thou not ſeene them occupied about the idols an hundred times? Agayn, to prooue them ſuperſtitious or idolatrous, ſmall diſputation ſerueth to thē, that will graunt poperie, to be ſuperſtition and idolatrie. For wherein played the Papiſtes all their popiſh pageauntes, but in this gariſhe geare? And Dauid counteth himſelfe poluted, with the naming of the Idolles. Therefore woulde hee neuer commaunde Pſalm. 16.Ps 16any of his ſubiects to weare any of their garments.

The ſerpent was accurſed, becauſe it was an inſtrumente of Sathan to tempte Gen. 3. 14.Gen 3:14man to ſinne, and ſo is this gariſhe geare, that hath tempted man to ſuperſtition and Idolatrie. Not, but that the ſerpent, and the Diuel alſo, the idoll, and the Idolothite, the Coape or Surpleſſe, and the matters wherof they are made, are good by creation, but in that all theſe are altered from their creation, to bee the inſtrumentes of ſinne, they hauehave gotten ſtraunge names & formes for the Idols (and ſo the Diuell to be ſcrued therein) ſo are they ſuperſtitious, Idolatrous and abhominable. And for their Cappes and Tippets, were they not for that idolatrous and blaſphemous Prieſthoode, & them that take profite by the ſame, as they are now appointed for you Engliſh Chaplaynes?

Bern.

Nay man thou woteſt not what thou ſayeſt, for many yong Schollers did weare thē in the Vniuerſities, that were no Prieſtes at all.

Mil.

Though yong ſchollers in the Vniuerſities Marke this, ye Vniuerſitie men.were compelled to weare them as Nouices in the Popes Schoole and religion, and were for the moſt part ſworne to the Pope, by the order of their houſes: yet when they were once maryed, and ſo paſte Popiſhe prieſting, were they Bachelers, Mayſters or Doctors, they ceaſed by order to weare them. Thus at all tymes the idolatrous Papiſtes appoynted this your politicall apparell, for their owne ſworne children. For this cauſe it is ſayd, that Bonner was muche agreeued at thoſe men, whiche were not of his religion, & yet would weare theſe garments and apparaile. For ſaid he, they are Ornamentes belonging onelyonly to our Religion. And therefore after his ſcoffing maner, hee counted them the honeſter men, that woulde not weare them, nor challenge that to themſelues which was none of theirs. If any did forſake the Pope, were he Biſhop or Archbiſhop, they plucked theſe rags from him with all violence, as they did from Cranmer, Ridley, and Hooper, So that it is no good policie, for this Realme of Englande that are enemies to the Pope, and the Pope vntounto it, to leaue ſo many Souldiers in their enemies liueries.

Neither is it good policie of the Goſpellers that weare this geare, to continue in that liuerie, forth of the which of neceſſitie, they muſt be turned, by their owne bande, if any Queene Mary (which GOD forbid) raigne ouer vsus.

But conſider betimes, you that maintain this filthie ware, that there bee many that wayte for it, which will reioyce to ſee you ſtripped out of theſe cloutes, as they hauehave done at your brethren: and that is y^e cauſe, that they holde what they can, of their pope, and ſow ſedition amongeſt the Goſpellers. Therefore I can ſee ſmall policie, and leſſe ſafetie, to ioyne with ſuch falſe fellowes in ſo fonde apparaile. And I would be loth to be matched with ſuche companyons in my charge at Barwick. I cannot hate the enemie, Outvvarde notes to knovve Papiſtes.and louelove his Enſignes, and what plainer Enſignes hauehave we of the popiſh prieſthoode, than theſe garments that you would thruſt vponupon the backes, necks, and heads of chriſtian ſouldiers? I abhorre them to the Diuell, as his vndoubted inſtrumentes, to holde the people in ſuperſtition, to cloake a filthie life, and to ſow diſcorde amongſt brethren.

Bern.

But I trow that I hauehave reade in Saint Paule, that wee maye not alwayes vſe our libertie to the extremitie, but muſte doe ſome thinges, for feare to offende other mens conſciences: which ſeemeth good policie.

Mil.

It is true, the holy Apoſtle Paule ſayth in this maner: Whatſoeuer is ſet before you, eate, asking no queſtion for conſcience ſake. But if any man ſay vntounto you, this is offered to idols, eate it not, becauſe of him that ſhewed it, and for the conſciēce ſake, the conſcience (I ſay) not thine, but of the other. Theſe words make cleane againſt you: for firſt he telleth not (as you aleadge) what we muſt doe, but what we muſt leaue vndone, for other mens conſcience. For he teacheth that we may not vſe theſe Idolothites, that is, thinges belonging to the Idols, to offend any mans conſcience, but rather abſtaine from ſuch libertie, and neither eate fleſh, nor do any thing that may offend our brother.

Now marke this matter that we hauehave in hand. Theſe popiſh geare were Idolothites, thinges belonging to Idols, in the wearing whereof, many good mens conſciences are offended, and they openly tell you, that they were thinges wherein the Idols were ſerued, and that they are greeued to ſee you weare ſuch liueries of Antichriſte, & ſo they are offended in charitie, and can not vſe you as Brethren as they were wonte to doe. Again, the papiſtes, and the weaker ſort, that hauehave not bin fullie taught, doe ſtill thinke and ſay, and teache others, that theſe are the things that belonged to their Maſſe, and to other popiſh idolatrie, and therefore al their poperie was not euill, ſeeing Chriſtes Miniſters and Sacraments cannot be without them. Thus their weake conſciences are offended in fayth, and thinke their olde idolatrie good, and therefore cannot repent of it. Wherefore for the conſciences of others (if there were no cauſe elſe) you ſhould abſtain frō this libertie, that you chalendge to your ſelues, in theſe idolatrous garments, like as Paule affirmeth, that he woulde neuer eate fleſh, rather than he ſhould be thoughte, willingly and wittingly being once warned, to eate any meate dedicate to Idols.

Bern.

But hereby thou doeſt to much reſtraine our chriſtian liberty ſeeing our conſcience is free.

Mil.

Although I might anſwere thee w^t the ſaying of Ambroſe, It is lawful for thee & with ſafe cōſciēce, thou mayſt hauehave a wife, yet if ſhe play y^e harlot, ſhe is to be reiected, and caſt away from thee. Euen ſo the meate (ſaith he) if it be offered to an Idoll, muſt be ſpit out. This ſentence of Ambroſe agreeth with the decree of the Apoſtles, commaunding to abſtain from idolothites. But Paul declareth that in cōmon vſage, where no mā is offended, we hauehave a libertie to vſe things that are offered vntounto vsus, by the courſe and neceſſitie of this life, as the creatures of GOD without doubtfulneſſe. Therefore I do graunt, that the Surpleſſe or ſuch like, may be vſed in cōmō buſineſſes, as to make The Surples may be vſed for a Porters vveede, or ſuch like neceſſarie garment.it a Porters weede, or to lappe ſome courſe thing therein, as did Epiphanius with the vayle at Anablata, or to giuegive to ſome poore man or woman, that wante clouthes for their children. But to vſe it in the Sacramentes in Gods buſineſſe, is to make all the worlde to thinke, that wee which would ſeeme reformers of Religion, doo but trifle in Gods matters, and that wee neyther doo abhorre Antichriſte, nor his hypocriſie. Therefore, as Iehu did well, in turning the Idolatrous Temples, into iakes, and in polluting the garmentes, with the bloud of the Prieſtes: So ſhould we procede in true reformations, and all the faithfull Miniſters of God, ſhould be Trumpets to ſtirre vsus forwarde, & not clogges to drawe vsus backwarde.

Bern.

What, you are to whote and to haſtie, you thinke that Rome may be builded vponupon one day. There bee many yet infirme and weake in Englande, with whome the Gouernors muſt beare for a ſeaſon, vntill they bee ſtronger, and that is very good police, ſeeing they cannot reforme all thinges at once. And becauſe ſuch thinges hauehave bin creeping in by little and little, & hauehave nowe bin long vſed, they cannot be taken awaye, but by a long continuaunce.

Mil.

Nowe I doe aſke thee in Gods name, if thou doe thinke, that they go about to builde Rome againe, or to deſtroye it? A thing is muche ſooner deſtroyed then builded: or canſte thou tell mee this, howe long they will bee weake? or when all will bee ſtrong? It is almoſt fortie yeares, ſince the Pope and poperie hath bin ſo long written and ſpoken againſt, and about thirty yeres, that his name (as a thing moſt odious) was commaunded by law of parliament, to bee razed out of all Bookes and places in Englande, and the Teſtament of Ieſus Chriſt hath bin ſo long reſtored and publiſhed aamongſt vsus. Now if men be not yet confirmed in the knowledge of Chriſte, agaynſte that Romane Antichriſt, the Pope and his blaſphemous Prieſthoode, when will they be confirmed? when they are fiftie or threeſcore yeares old peraduenture, and hauehave bin taught ſo many yeares. But you know that the moſt part die before fortie, and who ſhal aunſwere for them? Either howe knoweſt thou that Gods word ſhall continue in Englande tenne or twentie yeares longer, vntill men be no more weake? Either wil you tarry till men learne it in another worlde? Either is God ſo bounde to England, that he will not forſake Englande, as hee hath Remember Qu. Maries daies, O England, and repent in time.done his owne people, and many other Nations for the greatneſſe of their ſins? Nay, thou murthering Englande, that haſt ſlaine ſo many of the ſeruauntes of God, whiche called for the fruites of the Lordes Vineyarde, and haſte yet ſhewed no true fruites of repentaunce, but ſworne and forſworne thy ſelfe in ſundrie Parliamentes, and delighteſt ſtil in thy dregges, and hateſt them to this day, that faithfully doe their office: thou …uſt heare & feele this terrible iudgement, that the Lorde will let out his Vineyarde to others, that will deliuer him, the fruites in due ſeaſon: and that alſo which he ſpake to a people of greater holineſſe, than thou art, The Kingdome of God ſhall bee taken away from you, and giuen to a nation that ſhall bring forth the fruites thereof. And O ye time takers, & time waiters, which can finde no time to doe well, alleadging the weakeneſſe of others: beware that it be not your own weakeneſſe, which wold fayne pleaſe both God and the worlde, and therefore ſwim betwixt two waters. Is it not yet time to build and purge Gods houſe, when you hauehave alreadie builded, ceeled and Looke to this, O ye L. Bishops.trimmed your own houſes? Beholde & you may ſee, in very ſhort time, where zeale and care of religiō is without halting, al things are eaſily reformed after the word of God, & reuerently receaued. Beware therefore, that it be not of your own weakeneſſe, that hauehave not yet learned rightly to hate thoſe vayne traditions and ſuperſtitious ſhewes of the popiſh prieſthoode, but are content to be in ſuch flauery your ſelues, and ſo woulde hauehave all others, rather then you will ſuffer any thing for the furtheraunce of the ſimplicitie and ſinceritie of Chriſtes Goſpell.

Agayne, O ye politike Gentlemen, you are marueilouſtie deceaued in this point of policie, that you woulde hauehave the truth to creepe in by little and little, a little in a lōg Marke this▪ O yee Gentlemen.time, as the ſnaile creepeth or the Serpent, becauſe that after ſuche a flie ſorte, came in Poperie, ſuperſtition and errors. For truth and error are of a nature farre contrarie, for if we doc not receaue the truth and imbrace it readily, and openly profeſſe it at once, the longer we tarrie, the more are wee in daunger to loſe it: Violentirapiunt illud, the violent plucke it vntounto them by force. Wiſedome crieth and thou wilt not heare, but makeſt a mock thereat: ſhe will laugh at thy deſtruction, and mock when thy feare commeth. Thou ſhalt call, but ſhe will not anſwere. Thou ſhalt ſeke hir early, but thou ſhalt not finde her. And I pray you muſt Antichriſt ſo ſitte, in Chriſtian mens conſciences, that they ſhoulde make any delay, to receaue Chriſt purely, and at all tymes, and defie all the inuentions of Antichriſte? Or can men ſay for ſhame, that they abhorre that blaſphemous Prieſthoode of Antichriſt, vnleſſe they abhorre all the parts and the appurtenaunces thereof, garments, geſtures and ceremonies? Is he a true Chriſtian man that doth tarry thirtie or fortie yeares to ſee whether the world will change or no, before that he will chaunge from the traditions of Antichriſt? Or is he a faythfull ſeruaunte to his Lord or Mayſter, that doth think himſelf honoured, and not diſhonoured, Mark theſe ſimilitudes.with the wearing of the liuerie of the manifeſt enemie to his Lorde and Maiſter? Is he a good naturall brother that reſoyſeth to go in the ſame diſguiſed garmēts with the murtherers of his brethren, and wherein yet his brethren are perſecuted? Or is he a louing ſonne to his Father, that will make himſelfe like the mockers of his father, and decke his body with that attire, wherein his father was cuſtomably derided? Nay doubtleſſe, if wee either louelove Chriſt, or hate Antichriſt, if we eyther louelove God, or his true Miniſters, or beare any affection towards our perſecuted brethrē, we muſt bee more zealous. Wherefore after that it hath bin nowe, for a long ſpace preached againſte theſe relikes of the Romane Antichriſt, they ought vtterly to bee aboliſhed and abhorred: As the Apoſtles, after that they had preached in Antioche, did playnly forbid the filthineſſe of Idols. And if the higher powers will not do it, yet they that hauehave knowledge, and hauehave preached againſt ſuch filthineſſe, ought by their deedes to confirme their wordes, and to keepe their own bodies pure, frō ſuch ſuperſtitions, as they blame in others: and they that hauehave bin conuerted from Idolatrie and ſuperſtion, hauehave done this at all times. Surelie it is a taken of great weakneſſe of faith, that men are ſo ſlacke to aboliſhe theſe Idolatrous garmentes. And much more weakeneſſe appeareth, when the Preachers themſelues, do maintaine by their doinges, that, which their wordes denieth.

Furthermore, wee doo ſee the fruites of faith verie ſlenderly to appeare, amongeſt the greateſt mainteyners of this hypocriticall Looke into all other reformed churches.geare: and that all thinges do proceede more liuelie both in fayth and in manners, where the weedes of Poperie are vtterlie aboliſhed. And ſurelie, if wee rightly conſider it, we ought not to beare w^t, nor to ſuffer any token of Antichriſt, any more than Moſes, Ioſhua, or Ioſiah did of the olde Idolaters, becauſe there may be no concorde, no agreement, no cōmunion, no partaking betwixt Chriſte and Antichriſte, the faythfull and the infidell, God and the Diuell. For whileſt the Goſpellers doo vſe ſuch popiſhe traſhe, they confirme the ignoraunt in theyr errours, and thei comforte the maintainers of ſuch fooleries, and they hurte the faith of the weake. All this is to prouide for your owne quietneſſe, your owne ſafeties, & your VVhat is this but hypocriſie.owne bellies. For many of you woulde elſe doe otherwiſe, yea and priuately will not ſtick to wiſhe them at the Diuell. And thus doe you gratifie Chriſtes enemies, and ſuch as are but ſhrinkers & traitors vntounto Chriſts cauſe. For doubtleſſe there can none other but ſuch ſtriue and contende ſo bitterly, for y^e retayning of any popiſh trifles. Although I doe graunt, that ſome of ſimplicitie, or for the wante of the true zeale of Gods glorie, may for a ſpace beare with ſuch apiſh toyes. But to depriue, & to ſpoile of their liuinges and liberties, any one faythfull preacher for the refuſing of theſe, doth declare playnelie, that there is no louelove of Gods worde, nor of Gods Meſſengers. And this may iuſtly bring Gods wrath vppon all the commaunders and conſenters therevnto: but eſpecially vpō the Lordly Biſhops, the procurers and executioners of ſuch commaundments, which they ſhould cheefely repulſe, to defend the faythfull Preachers, though it were with the loſſe of theyr liuinges and their liues.

O Biſhops, are yee not in this poynte, thoſe ſeruauntes whome the Mayſter of the houſholde hath appointed to giuegive meate to their fellow Seruauntes, in due ſeaſon, and they like euill ſeruauntes, neyther will giuegive them foode themſelues, as they ought to do, (I ſpeak of the chief perſecutors) nor ſuffer ſuch as would to doe it, but ſmite their fellow ſeruauntes, whiche woulde fayne feede Chriſtes flock, taking part themſelues with them, that are drunken with popiſh traditions, with the adulterers, open and knowne enimies to Chriſte and his Goſpell? Doth not our Maiſter Chriſt ſpeake of ſuch? ſaying: The Mayſter of that Seruaunte will come in a day when hee looketh not for him, and giuegive him his portion with Hypocrites: there ſhal be weeping and gnaſhing of teeth. Repent ye proude Prelates, and ioyne handes once agayne, with your poore perſecuted Brethren, to roote oute all poperie, or elſe your fall will bee perilous.

Bern.

I tell thee man, thou art ſo hote and raging, that I am wearie of thy talke: But if thou wilte reade Mayſter Examinators Booke, it wil calme thy warlike ſpirites.

Mil.

If a Souldier ought to be hote and earneſt for his Captaine and his Coūtrey, I knowe my Captaine is Chriſte, and my Countrey is aboue, for the which I can not be to zealous. And as for the Sophiſtrie & proude wordes, that your Maiſter bringeth againſt the London Miniſters, thei can not beguyle me. And I ſuppoſe that his examinatiō, is examined alreadie. And if mē may be permitted to examine it, by Gods booke, it will ſoone be founde faultie.

Bern.

Well, yet me thinke, that he hath one argument (that the Miniſters muſt all be in like garments, for concorde & amitie) which can not be aunſwered.

Mil.

It is the likenes of maners, not of garmentes, that maketh concorde and vnitie, ſayeth Cicero. And Paule requireth of the Miniſters like doctrine. A man and his wife need not to be put in one garment, neither may they ſo be, though in them be required moſt perfect amitie. Much leſſe needeth the Lambe and the Wolfe, the ſheepe and the Butcher, the Chriſtian and the Papiſt, the loyterer and the labourer, to be ſo matched together, y^t one can not be knowne from the other. For this is confuſion and no good concorde. Therfore the Lord commaundeth, that wee ſhould not match together vnequall things, as the Oxe and the Aſſe, nor to ſowe the grounde with diuers ſeedes, nor to weare a garment of linnen & wollen. All the which things are written to teache vsus to beware howe we do mixe & matche together, thinges that hauehave no concorde, as true and falſe religion, which can hauehave no more vnitie, than light and darkeneſſe. Ephraim may not mixe his religion with the Gentiles, ſaith Hoſea. No more may the true Miniſters of Chriſte, and the Idolatrous prieſthood of Antichriſte agree together in any wyſe. The holy Apoſtle S. Paule, hauing regard to ſuch matters, writeth thus, as was before noted: Be not vnequallie yoked with the infidels. For what fellowſhippe hath light with darkeneſſe? 2. Cor. 6 14 15. 16.2 Cor 6:14or, Righteouſneſſe with vnrighteouſnes? What concord hath Chriſt with Belial? or what part hath the beleeuer with the infidell? &c. Wherfore come out from among them, and ſeparate your ſelues, ſayeth the Lorde, and touche no vncleane thinge: So will I receyue you, and I will be a Father vntounto you, and ye ſhalbe my ſonnes & daughters, ſaith the Lorde. Loe, in refuſing the fellowſhippe, in flying from them, and touching no vncleane thing of theirs, we hauehave God ready to receaue vsus, and to ſhewe himſelfe a father vntounto vsus. Therefore to obtayne this aſſuraunce, we muſt defie the concorde with the papiſtes, and the amitie with all Idolaters, and cauſe them (if it bee poſſible) to turne to vsus, but we may turne to them in no caſe. For therefore was Ieremiah the Prophet forewarned, that he ſhould ſtande agaynſt them like a braſen wall, and that he ſhould not feare their faces. So ought we to ſtande agaynſte all this Idolatrous geare, which yet beareth the marks, the names, the formes and faſhion of the Idolatries and ſuperſtitions, wherin, by that blaſphemous Prieſthood they were abuſed. And, how doe you ſtande agaynſte them? Or how doe you flie from them, when you are fayne to hyde your ſelues vnderunder their Idolatrous Garmentes? Or howe can the true Chriſtians be at concorde with them, who hauehave a contrarie commaundemente? And what concorde I pray you, was there at anytyme betwixt the true and falſe Prophets? as betwixte Michaiah, and them of his time: Iſaiah, and them of his tyme: Elijah, and the Prieſtes of Baal. Eliiah would needes hauehave his Altars and ceremonies aparte from them, and derided their doings, aud cauſed the people to kill them. Ieremiah and the clawbackes, that then liued, had Examples of holy mē, vvhiche deteſted Idolaters, and their fashions and rites.ſmall concorde together. Amos, and the high Prieſte Amaziah were at greate variaunce. Paule and his fellow Phariſeis, had ſmall amitie or concorde together, after that hee once came to Chriſte, for they perſecuted him in all places, and beate him, euen at the iudgement ſeate. Finallie, this is euident to all Chriſtians, that there was no concorde betwixte Chriſte and the Prieſtes, the Scribes and Phariſeyes of his time. And are not the Papiſtes worſe than any of theſe? Can wee hauehave no concorde, which are of Chriſte, vnleſſe we creepe vnderunder their Coates, and hide vsus vnderunder their Coapes, Caps & Tippets? Yes doubtles, in me you ſhall hauehave peace ſayth Chriſte.

Let all Chriſtes faythfull ſouldiers, follow Chriſt their Captayne therefore, in all ſimplicitie, and defie that concorde with Antichriſt. The daye ſhall come, that oure Chriſte ſhall ſcourge oute theſe Popiſhe Iohn 2. 15.John 2:15Chapmen, like Dogges, then ſhall theſe haltinge Neutralles, hyde their heades, whiche fondly patche Chriſte his Religion, with the Popes, and make an Engliſhe Biſhop and an Engliſhe Prieſte of theſe two orders, ioyning fire and water, heauen and hell together, to make a cōcord. And marke the Monkes and Friers, & thoſe cloſe Maiſters, that dwell in the Monaſteries & great Churches, which are bounde ſo ſtraitelie to keepe conformitie in garmentes, and thou ſhalt finde amongſt the findes of hel, no greater hatred, nor more diueliſhe diſcord. Now contrariwiſe, theſe poore perſecuted men, keepe concord ſo much as in thē lieth, with all men, and followe the rule of Auguſtine, which is, that whoſoeuer (as farre as he is able) doth correct that, whiche is amiſſe, or that which he can not correct, without diſturbance, doth exclude it, or that which hee can not peaceablie ſhut forth, yet with his equitie and well doing, doeth diſalowe it: ſuch a man is peaceable, and free from the curſe. And this in very deede, is the office of all true Preachers, when they can doo no more, yet to reforme them ſelues, & by their vprightnes, to giuegive example vntounto others.

Bern.

Well Myles, I do warne thee as a friende, to beware what part thou takeſt: for my Lords the Biſhoppes, and the other Prelates, that weare this geare, doo counte you all Schiſmatikes, becauſe yee departe from them: and if ye will not returne to cō cord, and agree with them, they wil trounce you all. They will not loſe their credite, nor yeelde to a ſorce of beggers.

Mil.

Thus Chriſt alwayes, & his poore little ones are deſpiſed of the worlde, & they neuer feele the power of fayth, that ſtand vponupon their honour and credite: and we depart not from them, but from their popiſh traſhe. But we reuerence them, and woulde fayne ioyne with them, to the furtheraunce of the Goſpell: notwithſtanding y^t in this pointe, we can not allowe them, as alſo we hauehave teſtimonie of them ſelues, that herein they miſlike their owne doings. And wee aſke this queſtion of them, with what aſſuraunce of conſcience, they do departe from the ſimplicitie One principal queſtion.in Chriſte, wherein they liued with vsus heretofore, to take vntounto thē agayne theſe knowne liueries of Antichriſt? As alſo how they wil aunſwere at the day of iudgement, this ſpoyle of our Preachers, and this ſtopping of the courſe of Gods Goſpell, & why they do oppoſe them ſelues, & ſtriue againſt vsus, who, in their owne conſcience, doo ſeeke to baniſhe the Romane Antichriſte, and all his relikes forth of Chriſtes Church, which is both their and our duties? And therefore we do admoniſhe them in the Lorde, that they doe not departe from Chriſte and his members, neither ſeparate thoſe from their companies, whoſe doctrine they know and confeſſe to bee ſincere, whoſe life alſo they cannot reprooue. So neyther they nor wee ſhall bee founde ſchiſmatikes, but wee both ſhall come to the true concorde, whereof we are aſſured, whileſt we drawe nearer & nearer to Chriſte, and flie further and further from Antichriſte, a greate deale of whoſe droſſe and tirannie lieth yet hid in their Courts, Coates and Titles, and tirannical oppreſſion of their brethren.

We deſire a concorde in Chriſt with you all, but not without Chriſt: in veritie, but not in poperie. And we doe marueile howe you dare departe from the libertie and ſimplicitie, that Chriſt taughte his ſchollers to vſe in the miniſterie and ſacraments, to this ſeruile ſlauerie, to be bound to Antichriſtes traditions, to cauſe y^e poore people to think, that the ſupper of the Lord cannot bee celebrated without kneeling, & without Wafer cakes, and that his Miniſters can hauehave no ornamentes, but Popiſh caps and tippets, idolatrous coapes and ſurpleſſes, plantes which y^e heauenly father neuer plāted, which ſhould be rooted out now when the Goſpell hath bin ſo long preached amōgſt vsus, or elſe doubtleſſe this goſpel wilbe taken away frō vsus, & giuen to thē that wil bring forth better fruits, both in y^e weeding out of ſuch wicked weedes, & alſo in the exerciſe of chriſtiā life. O Lord what a heap of antichriſtiā lawes, cuſtoms & traditiōs, are yet reteined by the Reade the Tables in the ende of this booke.Biſhops? And yet they ſweruing frō chriſt, in ſo many thinges, dare call their Brethren Schiſmatiks. But I do aſke thee Bernard, if y^t Iohn Baptiſt were a ſchiſmatike for departing frō the Leuitical prieſthoode, being born of y^e order? or brake he any good order, becauſe he would not miniſter Baptiſme (y^e firſt ſacrament of our religiō) in an Ephod, or ſome other Prieſtly Garment? Or was y^e baptiſme of Iohn, or of Philip, or of other y^e Apoſtles worſe, becauſe they miniſtred it in their vſual garmēts? Either is baptiſme or any other miniſterie, higher in the church than y^e preaching of Gods word? which yet your ſelues will not tie to theſe garmentes, as you do the ſacraments? What Egyptian blindneſſe is this? Agayn, was Paule a Schiſmatik, for departing frō the Scribes & Phariſeis? were y^e Apoſtles ſchiſmatiks, for refuſing the waſhing of y^e hands, & other traditions of the Gouernors? I trowe not. Neither then are we Schiſmatikes, for departing from the blaſphemous prieſthoode of Antichriſt, the popiſh Phariſees, goe we neuer ſo farre from them, the further, & faſter that we depart from them, the more happie we are. And let all men conſider, that we departe in nothing from the godlie Biſſhoppes, and other learned Brethren, but whereas they do leane to them, whiche are their and our enemies. And ſurelie, he is accurſed of God in this pointe, that either for feare, or fauour, will maintaine any of that Romiſhe harlottrie, to the offence and moleſting of his brethren. Wherefore, I muſt needes here ſpeake, to all that vnfeinedly louelove Chriſte, which can not but hate Antichriſte.

O ye flocke of Chriſt and faithfull ſouldiers of that heauenlie Captaine, Flie from this paynted harlot, and giuegive her double Reue. 18. 4.Rev 18:4for that, which ſhe hath done to you. Delight not in hir gariſh geare. Gods terrible iudgement, ſhall ſhortlie be executed, vppon this ſpirituall Sodome, and vponupon al that remayne in it, and vponupon them that looke backe therevnto, becauſe they will not receyue naked Chriſt, but that coloured harlot: bringing ſhewes, and trifles, to deceiue y^e world, which can hauehave no concorde, with the chaſte ſpouſe of Chriſte, no more than can bee, betwixte a pure Virgine, and a filthie harlot, betwixte the milde Sheepe, and the cruell Wolfe. If the Apoſile Paule called it Conciſion which was Circumciſion: & ſaid vntounto Peter, that he walked not vprightly, as did become the truth of the Goſpell, for the vſing of a Iewiſh ceremonie: can they imagine that they walke without halting, that vſe yet many popiſh Ceremonies? and ſtill iet vp and down like the Popes Churchmē, in y^e Romiſh rags abuſed to Idolatrie? You ran well once when you ran from them, as Paule ſaith to the Galathians of the Iewiſh ceremonies. Therfore doe you run wrong, when you run to them agayne. If you build that whiche you hauehave deſtroyed, you ſhewe your ſelues tranſgreſſors. Who hath called you backe that you doe not obey the truth? This perſwaſion commeth not of him that called you. A little Leauen corrrupteth the whole lumpe. Theſe curſed patches of Poperie and Idolatrie, make all your doinges vnſauerie. You graunte, the Maſſes, Mattens, Diriges, and whole Prieſthoode of the Papiſtes, to be deteſtable and accurſed. Therefore their Altars, Altarcloathes, and all their inſtrumentes, and garmentes, are vnderunder the ſame deteſtation, as the accurſed leauen of that blaſphemous prieſthoode. The golde and ſiluer and other ornamentes are forbidden to bee brought into your houſes. And may you weare them with ſafe conſciences, vponupon your backes? May you not bring them into your houſes? And ſhal they be ornamentes in Gods houſe, to his Miniſters, and holy Sacramentes? No, no. We are commaunded, not to ſerue the Lord our God, as others did their Idolles. Finallie, did not God flaye with the ſworde of theyr enemies, his owne people, for this onelie cauſe, for that they kept about them, things belonginge to the Idolles of the Iamnites.

Bern.

Tuſhe, theſe olde hiſtories are for the Iewes: they belong not vntounto vsus.

Mil.

O blinde Bayarde, haſt thou neuer read nor hearde, That whatſoeuer is written, is written for our learning? For theſe Iewes are dead, and they that liue nowe, are out of Gods fauour, ſo that theſe hiſtories muſte teache vsus Chriſtians, what God hateth. And can we imagine, that God is chaunged? or that hee hateth Idolatrie, or all that to it belongeth, anie leſſe nowe ſince Chriſte came into the worlde, than hee dyd before? or canſt thou, or anie of thy ſide, ſhewe any cauſe, why God ſhould hate it leſſe nowe vnderunder the ſight of the Goſpell? Wherefore if God ſo hate it nowe, as hee did then, he abhorreth yet ſtill all the monumentes and inſtrumentes of the Idolatrers and Idolles, as he did then. And therefore doth require all them that wilbe accounted his children, to do the like.

Bern.

Why ſir, if you be ſo ſcrupulous, you muſt burne and conſume al with fire, as Iſraell did the groaues, the altars, & other thinges about the Idolles.

Mil.

The Textes of Moſes & Iſaiah, before alleadged, do binde our conſciences to abhorre the Idolles, and their ornamentes, as things polluted, by the abuſe, and abhorred of God: ſo that we may not hauehave them in honor and eſtimation, in the ſeruice of the true God, as the Idolaters had thē, in theyr Idole ſeruice. Although, as the earth is the Lords, ſo may we make all thinges to ſerue our neceſſitie, doing al in the feare of y^e lord, without offence, as Paule dooth expounde this doubte vntounto vsus. And though in the olde lawe, the outwarde worke of deſtroying of the Idolles, and all their appurtenaunces, was chieflie cōmaunded to that people, & to their Gouernours, yet the ful deteſtation of all Idolatrie, and of the monumentes and names of idolles, is a law that muſt laſt for euer, in the hartes of the children of God, becauſe God their heauenly Father, hateth it, as a deniall of his Maieſtie, & calleth the creatures ſeruing therevnto accurſed, not in their nature, but in their abuſe, whiche corruption and curſe, can not but remaine, ſo long as the ſame in forme, faſhion, & name, doe remaine, to a church ſeruice, as they did before. Now ſeeing that we know, theſe popiſh garments obtruded to the church, to be ſuch as ſerued to popiſh Idols, and to beare the name ſtil, & the forme of the ſame, which Antichriſtes order hath vſed, & are y^e known garments of that idolatrous prieſthoode, in the court and the countrey: hauehave we not iuſt cauſe to abhorre thē as filthineſſe? To defie them as pollutions? To deteſt them as Idolatrous? For doth not Auguſtin, writing of like matters, ſay thus: I doe charge you before God and his Angels, that you go, neither to thoſe diueliſh feaſtes, which are in the church, and at the Fountaines, or in the groues, & if any thing be ſent vntounto you frō thence, abhor it & deteſt it, as though you did ſee therin, the Diuell himſelfe and refuſe it ſo wholly, that you ſuffer nothing of that accurſed feaſt to be broughte into your houſe. For the Apoſtle ſayeth, that yo cannot drinke the cuppe of the Lorde, 1. Cor. 10. 21.1 Cor 10:21and the cuppe of the Diuels. Nowe theſe Popiſh garmentes, are patches left of an idolatrous feaſt, worſe in this poynte, than the fleſhe of the olde feaſtes, or the Fountayns, or the Trees, becauſe the formes and names of theſe thinges, were not chaunged. Wherefore if we may not bring them into our houſes, our Miniſters maye not weare them, in the adminiſtration of Chriſtes ſacramentes.

Bern.

Why Miles you are too ſtraight. Chriſte and his Apoſtles did come into the churches both of the Iewes, and of the Idolaters. Therefore S. Auguſtine, will permit more, than you ſay.

Mil.

I woulde wiſh them to come to the churches, as Chriſt did, to whip out y^e wicked: or as Paul did, to preach againſt their idolatries.

Bern.

But it ſeemeth by your former cō munication, of the full aboliſhing of thinges abuſed, to the Idols, that you woulde alſo hauehave the churches deſtroyed.

Mil.

In the dayes of King Henry the the eight (the hammer of the papiſtes) they beganne this thing, well in my iudgement. For they defaced and deſtroyed at that time all the Churches that were principally appointed for Idolles, as Walſingham, and ſuch Chappelles, and Abbey churches, as were not buylded for the adminiſtration of Chriſtes Sacramentes, but for ſuperſtition and Idolatrie. Yet ſuffered they to ſtande ſtill, ſuch as were ioyning vppon the ſame walles, as in other places alſo, ſuch pariſhe Churches, as were appointed for the aſſembling of the people, for prayer, and the Sacramentes. In the which, though all was corrupted, yet becauſe of the neceſſitie, that ſuch places muſt be had: Nowe when true prayer is, or ſhould be reſtored, and the Sacraments reformed, the true Chriſtiās may enter into theſe Churches, that were founded for Chriſtian people, as into their owne goodes, holden from them by theeues and robbers, euen as, after the ſame ſorte, wee do plucke with violence vntounto our vſage, the bookes of the ſcriptures, which the papiſtes did hide from vsus. And thus do we enter into our own poſſeſſion, and put out the theeues marke, that had ſtollen theſe things frō vsus. And that is the cauſe, that we may leaue no marke nor monument of ſuperſtitiō, or idolatrie, in veſtures, or geſtures amongeſt vsus, whereby thoſe vſurpers might renewe their clayme in anie wile. Thus did Moſes, Ezechiah, & Ioſiah, and others, that are commē ded in the ſcriptures. For the verie names (and therefore all the gariſhe ſhewes of the Idolles) hauehave alwayes bin abhominable to the ſeruauntes of God, as Dauid in the perſon of the faithfull confeſſeth. And the Prophete Zephanaiah pronounceth, y^t God will cut away from his people, the verie names of Chemarims, and the Idolatrous prieſts, and the remnaūtes of Baal. So that we hauehave playne wordes, for the deſtroying of all the remnaunts, eſpeciallie the Idolatrous garmentes. For of them ſpeaketh y^e ſame Prophete by name alſo afterward: like as Iſaiah named the Ephod which was the prieſts garment: and Moſes commaundeth to ouerthrowe the Altars. Iſaiah biddeth beate thē in peeces, like chalke ſtones. And God himſelfe by many of his ſeruauntes teacheth to roote out Idolatrous monumentes.

Bern.

Nay, but theſe are nowe no Idolatrous garments. For the Idols are alreadie taken away, & deſtroyed, & theſe garmentes are nowe commaunded, to be the liueries of the Engliſh Prieſtes, and to be their ornamentes, to decore the church ſeruice, and the ſacramentes.

Mil.

And I pray you what was Baals Altare? What were Baals Garmentes? What were Baals Prieſtes, after that Idol Baal was deſtroyed? Ceaſed they then to bee idolatrous Garmentes? They were at the leaſte the remnauntes of Baal, whereof Zephanaiah ſpeaketh. What is the Popiſh Altare, the Pixe, and Superaltar, and ſuch other monumentes of the Maſſe (I pray you, nowe when the Maſſe is put downe) but idolatrous monumentes, or idolatrous remnantes at the leaſt? What are the Maſſing geſtures, & maſſing veſtures, but open ſhewes of Idolatrie? And ſhal theſe be y^e ornaments of thoſe chriſtian miniſters, y^t hauehave aboliſhed the Maſſe, & all Idols? Eliiah the Prophet, cauſed y^e people in the kinges preſence, to kil all y^e prieſts of Baal. And thinke you that that King, either woulde or coulde cauſe Eliiah ſtraight wayes to vſe, either the Geſtures or Veſtures of thoſe Idolatrous Prieſtes? That good Prieſt Iehoiada, cauſed No Idolator or his Garmentes to be ſuffefered.the people alſo, to deſtroye the Altare of Baal, and ſlewe Mattan the cheefe prieſt of that Idoll, vppon his owne Altare, and who durſt cōmaunde Iehoida, to weare that prieſtes geare for an ornament? Now, by what right then, may any of our faithful Miniſters be commaunded, to weare any liueries, or tokens of that Antichriſte, whom they labour to aboliſhe, or of thoſe Idolles, which worthelie are deſtroyed? vnleſſe it be for the ſame cauſe, for the which Iehu giueth ſo great a charge to bring forth y^e garmēts, and ſo to trie who will weare theſe poluted garmentes, and then to deſtroye them that will thus diſſemble, in theyr popiſh attire & ornamentes.

Bern.

Nay, God forbid, thou art to cruell, thy hande hath bin to ofte in bloud. And doeſt thou not ſee, that theſe garmentes doo make the Miniſters to bee reuerenced and honoured?

Mil.

O Bernard, thou lackeſt moe eyes than one, that talkeſt on this fonde faſhion. I would be no more merciful, nor cruell, thā God him ſelfe is: who, if he will hauehave anie ſinne terriblie puniſhed by death, it is Idolatrie. For there is none that hee more hateth, or for the which he hath giuen greater charge to roote out all remnauntes. And this is moſt playne to them, that hauehave eyes to ſee it, that there can come no more reuerence, nor honour, to anie of Chriſtes Miniſters and Sacramentes, by theſe popiſh veſtimentes, than to Eliiah or Iehoiada, by the garmentes of Baals prieſtes.

All the Papall ornamentes, are none other thinges elſe, but the Enſignes of his proude tyrannie. And double wicked are they in this pointe. Firſte, that without Gods warraunte, they will weare theſe garmentes. Secondlie, that herein they ſeeke their owne honoures, wherein they woulde ſhewe their holines, and ſhewe themſelues moſt pompous, where thei ſhould appeare moſt humble and abiect.

Thus without Gods worde, if our Engliſhe goſpellers, will needes followe the popiſhe pompous Prieſtes, whiche were but Apes to Aaron, and to other gariſhe Prieſtes of the Idolatrers, for to winne thē honour, they ſhalbe Simiarum Simiae, the moſte fooliſh Apes of all other, who hauing Chriſte and his Apoſtles liuelie ſet before To many of this opinion.their eyes, ſtill yet will followe counterfeites, forfaking light for darkeneſſe. Finallie, if anie honour be obteyned, it is this, that the ignoraunt people is made to beleeue, that the olde blaſphemous Prieſthoode, with their Maſſe, and the Engliſhe prieſthood with their communion, are both one. And ſo it doeth mainteine, the honour and dignitie of the Popiſhe Prieſtes, and their Sacrifice, but it diſhonoureth Chriſtes true Miniſters and Sacramentes. Chriſte our Sauiour and perfecte ſcholemaſter, forbiddeth his, to ſeeke honour by phariſaicall ſhewes. And muſt our Miniſterie ſeeke honour and credite, by popiſhe ſhewes & garments? As for Chriſtes holie Sacraments, they can bee made more honourable, by no mans inuentions, much leſſe by ſuche garmentes whereby they hauehave bin ſo diſhonoured and defaced by the papiſtes.

Bern.

Though they bring none honour to our prieſthoode, (whiche I muſt needes confeſſe conuicted by thy argumentes) yet canſt thou not denie, I trowe, but that they bring a comelie order.

Miles.

Thou and thy fellowes can nothing ſkill of Chriſtes Religion, whoſe decencie and order is not outward, in pompe, in garmentes, and in outwarde ſhewes, as is the Papiſtes ordure: (to vſe Souldiours Frenche) for then naked Chriſt in y^e cradle, his poore Baptiſme in the Riuer, his poore laſt Supper, of ſo fewe diſhes, with his poore Apoſtles, his naked hanging vppon the croſſe, ſhould be without order and deſpifed: and ſo they are contemptible, to y^e ſence of the fleſhe, & iudgement of the world. But the comelines, in Chriſts religion (my friend Bernard) ſtādeth in y^e renouncing of al y^e gariſh ſhewes, of the vain world, & in an inward holines of y^e minde, which bringeth forth a modeſtie, and ſobernes towards our Brethren, and a zeale, feruencie, & diligence in doing our duties towardes all men, without anie confuſion or tumulte, as our vocation & place ſerueth. And our maiſter Chriſt therefore taketh awaye all thoſe outwarde trifles, that were before his time, as things vncomelie and vnmeete for his religiō. For what a thing were this, to put on a glorious coape for decencie, or a fine rotchet of rains, when a man muſt goe to priſon or burning? Chriſtes Apoſtles, and his true ſeruauntes, are euer readie to ſuffer with Chriſt, ſharpe bondes: and therefore will not mocke the matter with ſilken tippettes, and ſtoles about theyr neckes, as do the papiſtes. So that I doo much maruaile, what decencie, comelines, or order you do cal it, y^t the Maiſter muſt be tied with hempen coardes, and the ſeruauntes muſt iette vp and downe in flaunting ſilkes, and ſarcenettes. I praye thee Bernarde, aunſweare of thy cōſcience: Had this bin a comely ſight to ſee Chriſt on the croſſe, or tyed to a piller, with hempen coardes, mourning for our ſinnes, and Peter and Iohn ſhaken their ſilken coapes, rotchettes and tippettes in the winde, and ſaying, Loe, wee are Chriſtes Diſciples and Scholers?

Bern.

Nay, as thou ſayeſt, that had bin a madde ſight, and men would rather hauehave thought them to hauehave bin Iewiſh prieſtes, Scribes or Phariſees.

Mil.

Thou ſayeſt true. For theſe onelyonly were they, that ſought comelines by outwarde ſhewes, to pleaſe the fooliſhe worlde, which euer delighteth in trifles, & they were againſt Chriſte, becauſe hee ſpake againſt ſuch thinges.

Bern.

Yet muſt they be borne with all for a ſpace, hereby to giuegive milke vntounto children, ſay they.

Mil.

O my frend, al is poyſon that plucketh vsus from the ſimplicitie in Chriſte & his pouertie. Therfore is al poperie not milke, but poyſon, the roote, the ſtalke, and braunches. Therefore it muſt bee cleane weeded forth of Chriſtes garden, or elſe wil it grow againe, and choake the good hearbes: as we hauehave to much experiēce. And we hauehave borne ſo longe, that Englande waxeth worſe and worſe in life, and in religion.

Bern.

Paule did be are yet w^t the Iewes a long ſeaſon.

Mil.

It is a good ſaying, to this purpoſe, that the olde mother Synagogue, was to be buried with honour. But we owe no ſuch honour to the Romane Antichriſt. God did appoynt Circumciſion and other Ceremonies to the Iewiſh church: but that where of Babylon, that made all the Kings of the earth druncken with hir golden cupp and paynted colours, appoynted theſe trifles, to hir baſtardlie broode. And yet Paule rebuked Peter for vſing theſe ceremonies with y^e Iewes: and he him ſelf refuſed to circumciſe Titus, when the falſe brethren ſought to reſtraine his libertie, & to bring him into bondage. To ſuch would he not giuegive place one houre, Gal. 2. 11. And muſt Chriſtes Miniſters giuegive place thirtie yeares to Antichriſt in his traditions? or yeelde ſo many yeares to them, that labor to heale his wound? God forbid. And Paule did neuer yeeld, nor Peter neither to any Idolaters, whom they cō uerted to Chriſte, to weare their garlandes, or other prieſtlie attire, to winne any of thē: but alwayes cried, We come to call you from theſe vanities, to turne to the liuing God, and to Chriſt crucified, and to the receauing of the ſpirite, that ye waſke no longer in carnall ceremonies, conciſion, or other beggerlie workes, elementes of this worlde, preceptes of men. &c. And the waye to winne the Idolaters, is (as Auguſtine ſayth, and experience teacheth in many places) to forſake their ſolemnities, and let go God graūt vve may do this frō our hartes.their toyes. Then if they agree not to our trueth, let them he aſhamed of their fewnes. Thus hauehave they worne out the papiſtes, in manie reformed Churches, and their garmentes alſo: where (by oure ſtaggeringe ſtayes, nowe forwarde, nowe backewarde) thei that beare the faces of papiſts, ſwarme amongeſt vsus, and drawe many backwarde, to their madnes.

Bern.

But this ſeemeth a ſtraunge thing to many, that men make this crime ſo grieuous now, whereas in K. Edwardes dayes, this apparell was vſed of godlie men.

Mil.

That was but the firſte ſhewe of the light, whereof thou talkeſt. Wee muſte growe to further perfection. How bee it, euen then, good menne alſo dyd refuſe it, as Hoper and Latimer, Bradforde, and many others, though not ſo famous. And Theſe Popish Garmentes refuſed in K. Edvvardes time.Ridley him ſelfe (which for a ſpace, by ſimplicitie was deceiued, as he in parte confeſſeth in his Epiſtle to Biſhop Hoper) at his death calleth them, abhominable and fooliſhe, & to fonde for a vice in a playe. And howe violently and diſdainefullie, were all good men, by diſgrading, turned forth of thoſe ragges, ſo ſoone, as the patched Papiſtes, came in place? Agayne, the maner of faſte which Iohns diſciples vſed, becing good men (though it were not Idolatrous, as theſe things are) was not therefore to be exacted of Chriſtes diſciples. But rather, for that it was an obſeruation of mans deuiſe, corruptelie abuſed by the Phariſees, no more meete for the ſinceritie of the Goſpell, than olde barelles for newe wine, or newe clothe, for an olde garment, our Mayſter Chriſt did reiect it. So nowe the filling in, and clowting vp of olde popiſh apparell, to the newe purenes of the Goſpell, muſt eyther cauſe corruption, to burſte and to loſe the liquoure that is receyued, or elſe ſeparation, to make the renting of the old from the newe more euident.

Bern.

Maiſter Examinator ſayth, that you hauehave none learned of your ſide, but ſuch as hauehave bin brought vp in prophane occupations.

Mil.

He is to impudent, that is not aſhamed ſo to reporte, ſeeing it is ſo wel known that there be of our ſide, which are notablie well learned, ſome hauing fewe fellowes, or none in Englande, which may ſtoppe the mouthes of ſuch ſlaunderers. Yea there is a great number, that will not feare to defende this cauſe againſt him, if he will ſet aparte his popiſhe arguments, ſworde and power. Beſides that, we hauehave the example of al the Thoſe that hauehave eies to ſee, let them ſee.reformed churches, and of all the great learned there. And there is none of our ſide, (God be prayſed) but that he hath ſome cō petent knowledge, of the ſcriptures, and in life verie honeſt, in compariſon of your number: who for the moſt parte, can not reade a true ſentence, and are eyther popiſh prieſts, or Monkes, or Friars, or Alehouſe haunters, or boyes and laddes, and drunkardes, and dolces, that will weare a fooles hood for liuings ſake. As for ours, they doo knowe Chriſte, and labour to do ſo, more and more. Ours do hate the Romane Antichriſt, and labour to pluck out, all thoſe wicked weeds, which yours in corners do cheariſhe, al that they can, ſeeking nothing but like greedie dogges, howe to fil their idle paunches: And where the wicked number take parte wholy together, in anie controuerſie, the matter is much to be ſuſpected. Let vsus hauehave ſeuen godlie, as his name be prayſed, we hauehave ſeuen hundred, that ioyne with vsus. And therfore are not afrayde to enter into the Arcke at Gods appointement, and to forſake the wicked multitude, that do but halte in Gods buſineſſe.

Bern.

O Miles, thou maiſt not talke thus againſt my Lorde of Canturburies good grace, nor vsus his miniſters. Though manie be vnlearned boyes, and ſuch as thou haſte ſayde: yet come they into their benefices orderlie, eyther by the Biſhopp of the Dioceſſe, or by my Lorde of Canturburies good grace his diſpenſation and licence.

Mil.

I will not nowe treate, what is the true order of the making of Chriſtes Miniſters, of their vocation, probation, and election, by the rule of Gods worde, and the order of the primitiue Church: but with that olde Biſhoppe of Lincolne, called Robertus Old Robert Bishop of Lincolne.Lincolniēſis, Robert of Lincolne, that wrote more than three hundred and twentie yeres ago, before any Lord Biſhop, or Biſhoppes grace was named: and reaſoned againſt the Pope, and proued him an hereticke, for doing the like. I will reaſon thus with thee Bernarde, againſt thy glorious Biſhoppes grace. And I demaunde firſte, what calleſt thou hereſie?

Bern.

Hereſie is an opinion inuented by mans fantaſie, being contrarie to the holie ſcripture, openly taught and ſtoutelie mainteyned.

Mil.

Thou ſayeſt well. Nowe conſider what followeth. To committe the cure of ſoules to a Boye, or to a wicked or vnlearned They ſvvarme throughout the lād, God redres it vvhen his vvill is.dolte, is the opinion and the pronoūced ſentence of thy Biſhoppe of Canturburies grace. It is inuented by mans fantaſie for moneye, and it is agaynſt the Scriptures, and it is openly taught and publiſhed. For it is with a ſolemne ſeale, caried abroade in writing, and confirmed, and it is ſtoutelie maynteyned. For no man may withſtande it, but hee ſhall be ſuſpended and excōmunicate. Therfore to whō this definition of Hereſie pertayneth, he is an Heretique, whether hee be Pope, or Archbiſhop. This good Biſhop Robert of Lincolne ſaith furthermore, That thoſe Prieſtes or Paſtours, which come as it were, in y^e place of chriſt, and doe not preache the worde of God, although they had no further wickednes, yet are they Antichriſts, and Sathan tranſfigured into the Angell of lighte, theeues, and robbers, the killers and the deſtroyers of the Sheepe, making the houſe of God a den of theeues.

Bern.

Indeede I cannot wel denie this, that thou ſayeſt: that many of vsus are worſe learned, and that is blame worthie in vsus. But I hauehave reade that obedience is better then Sacrifice, and wee are more obedient, and this is your great faulte, that you will not be obedient to the higher powers, in theſe policies and ſuch like.

Mil.

That Texte of Samuell is wrong wreſted, and maketh ſore agaynſt your ſide, for it is, the preciſe obedience, to Gods worde, that is there commaunded, and to adde nothing therevnto, by our fooliſhe intents (as king Saule did) are we there charged. Nowe, for obedience to policie, I doe aunſwere that the popiſh prieſthoode, and the Euangelicall Miniſterie, and the making and appointing of them, and the forme of the Sacramentes are not belonging to policie, but ad cultum Diuinum, only & wholy. In y^t which, he that paſſeth Gods worde, deſerueth Gods wrath, as Saule did, not only by the leauing of the remnauntes of the Amalechites, but alſo becauſe hee was to bolde in Gods buſineſſe, touching the Sacrifice.

Bern.

Yet ſeeing ſome men (whiche bee now counted amongeſt theſe Miniſters) did in King Edwardes dayes, vſe this apparel, hauing then a feruente zeale and good conſcience, and nowe refuſe it: it ſeemeth not that they are mooued with zeale and conſcience, but with contention, deſire of nouelties, and ſingularitie.

Mil.

Paule ſerued GOD with feruent zeale, and a pure conſcience from his progenitors, yet comming to more knowledge, did finde and confeſſe thoſe thinges, to bee hurtfull and vile, which he had eſteemed and vſed as profitable. And albeit that hee had circumciſed Timothie, yet woulde hee not ſuffer Titus to be circumciſed. Euē ſo ſome ſuch as proceede in knowledge and experience, doe finde this apparaile hurtfull and vile, which afore they thought profitable, or at the leaſt not hurtful at all. And albeit charitie did moue thē, to beare with the weake, as it did Paule to circumciſe Timothie, yet faithfulneſſe to keepe the truth of the Goſpell, where it hath bin longer preached, cauſeth the ſame Preachers not to yelde, to any force or importunitie, after the example of Paule, that would not circumciſe Titus, not of anie ſingularitie, and deſire of nouelties, but of faythefulneſſe, zeale, and good conſcience.

Bern.

Yet the Biſhops being tried men, of great zeale & knowledge, thinke it meete, that your Miniſters ſhould followe them, or elſe be put to ſilence.

Mil.

The Apoſtles of Chriſte, ſeeing a man caſting forth Diuelles in the name of Chriſte, would hauehave forbidden him, becauſe hee followed not them. But our Sauiour Chriſte ſaieth: Forbid him not. Nowe theſe our Miniſters followe Chriſte and his Apoſtles. Who then dare forbidde them? The Apoſtle Paul ſaith, That ſome preach Chriſte thorowe enuie and ſtrife, to increaſe my bandes, and ſome of good will. What thē ſaith he? Yet Chriſt is preached all manner of wayes, whether it bee vnderunder a pretence, or ſincerelie, and I therein reioyce, yea and will reioyce. Thou mayſt ſee therefore (O Bernarde) that they are lead with a contrarie ſpirite, that put them to ſilence, who preache Chriſte as purelie as euer men did, ſince the time of the Apoſtles: the verie Biſhoppes their enemies, being All vpright men cōfeſſe this to be true.taken to witneſſe. What though they will not followe them in popiſhe trifles? Is this a iuſte cauſe, why Chriſte by them ſhould not be preached? Was there euer the like example in Chriſtes Church, that none ſhould preache Chriſte, vnleſſe hee woulde weare ſuch a cappe & a tippet, ſuch a Cope and a Surpleſſe? Of Antichriſtes munckerie, or other corrupte tymes we talke not, neyther in a Chriſtian reformation, maye they be once looked backe vntounto. Let them repent therefore, that hinder the preaching of Chriſt, for any ſuch cauſe. For Chriſt wil not ſuffer it vnaduenged.

Bernarde.

Yet becauſe al Biſhoppes in Englande, and many good Preachers whiche once had refuſed this apparell, yet nowe by occaſion, hauehave receyued it agayne? and but a fewe there bee, that yet ſtill refuſe it: Therefore it ſeemeth to be more expedient, and leſſe daunger of offence in the Church, to bringe a fewe of ſmall eſtimation, to a conformitie with the Biſhoppes, and theyr great number ſo eſteemed, than to ſuffer inferiours, to differ from the Biſhoppes, and chiefe Prelates.

Mil.

When Peter and Paule were at Antioche, they both did eat meate with the Gentiles. But at the comming of certayne from Iames, Peter fearing them of the circumciſion, withdrew himſelfe, ſo that other Iewes there, and Barnabas alſo, were brought into the ſame diſſimulation. Then Paule withſtoode Peter openly, as worthy of reproche, for giuing of an example to the Gentiles, to keepe Iewiſh obſeruations. Wherefore if right proceeding in the truth of the Goſpel, hauehave made both theſe parties once to agree, in leauing of Popiſhe apparaile, as it did Paule & Peter, in leauing of Iewiſh rites, and then feare and reſpect of ſome perſons, mooue now the one parte, (as Peter was mooued) to ſhrink back to rites reiected: in ſuch a caſe, the moſt expediente way, to auoyde all daunger, is without regarde of perſon, multitude, feare, or fauour, to keepe and maintayn the truth of the goſpell with ſinceritie and libertie, vnſeparable from the ſame, as did Paule at that time.

Bern.

But chriſtian obedience, requireth the obſeruation of all things indifferent, cō maunded by authoritie. And theſe thinges (they ſay) are indifferent.

Mil.

Waſhing of handes amongeſt the Iewes, was a thing much more indifferent of it ſelfe than this apparaile, & not ſo much Of indifferent things note.abuſed of the Phariſees, as this of the papiſtes. Yet this being commaunded and vrged by them, that had authoritie, our Mayſter Chriſt defēdeth the not obſeruing of it, and chargeth the maintainers of it, with the breaking of Gods commaūdements, for their owne traditions, and with hipocriſie, and the blinde leading the blinde. And ſo concludeth (as may appeare euidently) that the authoritie, and obedience of chriſtians, ſtandeth neither in commaunding, nor obſeruing, but rather in rooting vp all ſuperſtitious abuſes.

Bern.

But the caſe ſtandeth thus, that authoritie will not. Nowe if the Prince might be thereto perſwaded, the Biſhops ſeeme, that they would bee glad, to aboliſhe theſe Garmentes, and all ſuch as thou ſpeakeſt of. But if the Prince will force al Miniſters to receaue them, or elſe put them from their liuings and miniſterie: then it ſeemeth better to keepe the miniſterie and liuings, and the libertie of ſincere doctrine, with this apparaill, than without it to loſe all, and to leaue the church deſtitute, and ſo ſore offende the Prince, that hath reſtored the preachers and the preaching of Chriſts Goſpell.

Mil.

Thus hauehave the London Miniſters, the hartes & conſciences of the Biſhops, of their ſide, by thy graunt. Now if y^e Biſhops and preachers, reſpecting God & the cauſe onlie, hauehave wiſhed and perſwaded not to vſe this apparel, as Ioab did, not to number the people: and yet reſpecting y^e Princes commaundement, cōtrarie to their former mind ſhould yelde indeede, as Ioab did, then were it to be feared, ſuch ſequele of plagues ouer y^e people, with great griefe to the Prince, as was then in Iuda. Theſe thinges thus conſidered, moue many good preachers, to be cō ſtante and ſyncere, as in minde & doctrine, ſo in conuerſation and manners, reprouing and refuſing all popiſh traſhe, eſpecially the furniture of that Idolatrous, blaſphemous, and trayterous prieſthoode, moſte peſtilent enimie to al chriſtian authoritie, & Princely dignitie. And therefore many good Preachers, A Chriſtian aunſvvere, and ought to be practiſed of al true Preachers.be rather reſolued, for preſeruation of the Prince, and people, from the wrath of God, by loſing of liuings & liues, to cōfirme their doctrine, truelie taught, than keeping liuings with flatterie, endaungering the Prince & people, to build & bring againe y^t, which by faithfull preaching they hauehave deſtroyed. So can not ſuch preachers be put to ſilēce, their dedes ſtil declaring & cōfirming their doctrine: nor y^e church by thē deſtitute, who are ſo readie to confirme true doctrine w^t ſyncere rites & maners, whiche ought to giuegive no offence to a godly Prince or people, whoſe ſafetie next vntounto gods glorie is chieflie herein ſought.

Bern.

I heard M. Doctor ſay, that y^e London miniſters made many argumentes, but they could not proue their Minors. I praye thee what meant he by that worde, for I vnderſtand him not. And what were their arguments tell me, if thou knoweſt. For I do not ſo much miſlike your ſide, as I did: thou doeſt anſwere me ſo fullie to al y^t I demaūd.

Mil.

I wil plainly tell thee, ſome of their arguments: & thou ſhalt finde in thē ſo good reaſon, that thou ſhalt not bee able to denie them, whatſoeuer M. Doctor or M. Proctor do ſay. They reaſon thus, as thou mayſt ſee in this Table: where thou mayeſt perceyue the firſt ſentence of the argument, to be called the Maior, & the ſecond the Minor. And the Minors for the moſte parte, are open to the ſenſes, and experience of all menne, that will not be blinde of wilfulneſſe, ſo that they neede no further demonſtration, but onelyonly Geometricall, ſuch as maiſter Beza vſeth with that Aſſe Heſhutius. As for the firſt Minor, that this Popiſhe ordure doeth not edifie, we hauehave the experiēce in all mens ſight, by Paules Church in London, and the glorious ſhewes there, like as in all the Cathedrall Churches in England, where theſe things are moſt vſed, the people are leaſt edified in Chriſt, becauſe they continewe ignoraunt of Chriſt, being ſatisfied with their olde ſuperſtitious ſhewes, and therefore are moſt vnreadie, and vnmeete to receaue anie profite, by Chriſtes wordes and Sacramentes. Where contrariwiſe, in all ſuche Churches, where theſe thinges are caſte away, the people growe more in knowledge, and come by greater numbers, & with greater reuerence, to receaue the holy Sacramentes.

Bern.

I heare manie ſaye ſo, I can not denie.

Mil.

But learne once to ſee, with thyne owne eyes. Whether doeſt thou think, that the Copes, and the Surpleſſes, the Piping and the ſinging within Paules Churche, or the preaching onelyonly, without this geare, in the Churchyarde, doth more edifie?

Bern.

Truelie no man dare denie, but that the worde doth more edifie. But theſe things alſo do edifie.

Mil.

To poperie peraduenture, whiche was the vſe wherevnto they were ordeined. And therfore in Chriſt they can not edifie, as by thine owne aunſwere (ſeeing thei hauehave Gods worde within, and without y^e church, and that which is without, hauing no popiſh ordure, doeth more edifie) it followeth by reaſon, that theſe popiſhe things do not edifie. Like as alſo to knowe, what can edifie, & buylde any thing, it is neceſſarie, to bring thinges of like ſubſtance. For chaffe, ſtraw, and ſtubble, can not builde nor edifie with anie precious mettall: carnall thinges can not make the perfect building of things ſpirituall. Theſe thinges are chaffe, and the worde of God is pure wheate. What hath chaffe and wheate to do together? Chriſt is the Spirituall Rocke and foundation, vntounto whome we muſt bee edified by ſpirituall meanes, ioyning ſpirituall things to ſpirituall, as the Apoſtle ſayth. And doeſt thou not beleeue, that Chriſt our Sauiour knew what could edifie, and that alſo, hee woulde hauehave appointed vsus theſe thinges, if they could edifie?

Bern.

I hauehave a good opinion of our maiſter Chriſt.

Mil.

O Bernarde, it is but an opinion in deede, & no perfect faith; that any can hauehave that will not reſte vponupon Chriſt whollie, and thinke his doctrine and doinges ſufficient, for our inſtruction in all thinges. But loe, here is the table of ſome of their argumēts.

Bern.

I thanke thee hartilie, I neuer vnderſtoode ſo much Logicke, nor ſo much of this matter before. But yet me thinke the Minors are not ſo euident as the Maiors are, Therefore I praye thee Miles, declare them a litle further, and more euidentlie vntounto me.

Mil.

I will do it willinglie. For I would faine call thee & all others, to the ſimplicitie of Chriſtes goſpell, from this hypocriſie of garmentes.

Bern.

Why calleſt thou it hypocriſie? Thou ſpeakeſt farre worſe of it, than the London Miniſters do.

Mil.

I ſpeake rudelie, like a blunt ſouldiour, but yet truelie. For vndoubtedlie, to make a ſhewe of their profeſſion, howe holie The Apoſtles neuer ſought to bring any eſtimation to theword by apparell.folkes they were, or to gette them reuerence by garmentes, it was a poynte of the Phariſees, or of the Idolaters, of the Chemarims, of Cybeles Prieſtes, of the fonde Philoſophers, as the Cinici or Stoickes, or finallie, of the Heretickes, as the Manichees, the Montaniſtes, or the Neſtorians, and Nouatians. But the true Saintes neuer did it, that we can reade. And our Maiſter Chriſte, his Prophetes and Apoſtles, were moſte troubled by ſuche, as moſt main tayned this outwarde geare: as nowe are in Englande his chief ſeruauntes, and moſt worthie, faythefull and paynfull Miniſters of his holy worde: with whome I, and manie other that feare GOD, deſire to hauehave our portion, rather than with y^e proude Prelates, that perſecute them, vnleſſe they doo right ſpeedily repent.

Bern.

No more of this geare, it is odious. But tell me more of this firſte Minor, howe theſe things do not edifie.

Mil.

Though y^e proofe ſhould be required rather of thee, & thy ſide, that holde the affirmatiue: yet loe, I refuſe not. And thou maiſt perceaue by my talke, & by all theſe bruites abroade, and by the bitter contention that is fallen amongeſt the learned, that theſe thinges do not edifie. For ſuch thinges as rayſe contention in the Church of Chriſte, do not edifie. Theſe ragges hauehave raiſed ſuch a contention in England, as neuer was, ſince the goſpell was in Englande. Therefore they do not edifie. They choke the ſynceritie of the goſpell: they ſtaye and ſtoppe the courſe of the goſpell: they declare them to be halters that we are them: they ioyne hands, and drawe the yoke with the wicked Papiſtes: they declare no true ſigues of repentaunce, whyleſt they are not aſhamed of the ſhewes, of their olde whoriſhe ſuperſtitions: they giuegive Chriſte a reede in his hande, and attire him with a crowne of thorne, as though hee were vnable to appointe his Miniſterie and Sacramentes without mens deuiſes: they The defenders of thes ceremonies hauehave their ovvn cōſciences to vvitnes theſe things to be true.take away the differēce of the olde and new Teſtament: they keepe the people in blindneſſe, and in the heauie clogge of cōſcience, that they thinke ſtill, that no Sacramentes are rightlie miniſtred without them: they cauſe Chriſtes ſeruauntes, the true Preachers, to be euill ſpoken of, as the traditions aforetime, did Chriſt and his Apoſtles. Howe dare any man affirme then, for verie ſhame, that theſe ragges do edifie? And if they do ſo, they muſt bring more, than their owne bare authoritie, leaſt they bee founde ſubiect to this ſentence of Iſaiah, Wo vntounto them, that ſpeake good of euill, and euill of good: which put darkneſſe for light, & light for darkneſſe. Wo vntounto thē that are wiſe in their owne eyes, & prudent in their owne ſight, whiche buylde againe y^e things that they hauehave deſtroyed, and make themſelues tranſgreſſors.

Bern.

I praye thee refrayne from theſe raging heates, ſo can I like thy talke verie well.

Mil.

Theſe are no carnall paſſions, nor rages as thou ſuppoſeſt. But as my ſayings hauehave their grounde of Gods holie worde: ſo, None cā be to earneſt in a good cauſe, for God & his Church.I thanke God, I doo feele the zeale of gods glorie, and the louelove of my Brethren, leade me thus to ſpeake. And the verie hatred of that Romane Antichriſte, and the griefe of harte, to ſee the godlie Preachers, by this vile occaſion, perſecuted, ſpoyled, and priſoned by their brethren, and rayled vponupon by the papiſtes and Neutralles, and their places occupied by ſuch, as will onelie weare Papiſts and the verieſt aſſes moſte redie to the ragges of Rome.the garmentes, may trouble anie Chriſtian conſcience. And marke who are the moſte readie to weare this popiſhe geare. Euen the papiſtes, the moſte enemies of the Goſpell: for they would neuer yet refuſe them, but by their craftie packing, hauehave cauſed many other, that hauehave no courage for the trueth, but goe backwarde not forwarde, to turne to them, contrarie to the precepte of God by Ieremiah: Let them returne vntounto thee, but return thou not vntounto them. And I will make thee vntounto this people a ſtrong braſen wall. They ſhall fight agaynſt thee, and not preuayle. &c. Beholde what the way is to edifie: to turne whollie from the wicked vntounto God onelie: as the Lorde ſaith agayne by Ieremiah: O Iſraell, if thou returne, returne vntounto mee. Shall my Heritage be vntounto me, as a birde of diuers coloures? O ſaieth the Lord by his Prophet Hoſea, Ephraim hath mixed him ſelfe amonge the Heathen. Iſrael is as a cake on the hearth not turned. Agayne, They returne, but not to the moſte Highe. They are like a deceytfull Bowe. Whereby wee maye learne, that the whole turning vntounto God, from all ſuperſtitions, and not the patched turning is, that which doeth edifie.

The waye to edifie in Chriſtes Kingedome, is deſcribed in theſe wordes: In that daye (ſayeth the Lorde of Hoſtes) I will cut off the names of the Idolles out of the lande, and they ſhalbe no more remembred. And I will cauſe the falſe prophetes, and the vncleane Spirites to departe out of the lande. And when anie ſhall yet prophecie, Chriſtes church can not avvaye vvith names of Idolatries, muche leſſe vvith their ceremonieshis father and his mother ſhall kill him. And in that daye the Prophetes ſhal be aſhamed of their viſions, neyther ſhall they weare, their roughe garmentes to deceaue. Beholde nowe that the ſpreading of Chriſtes Kingdome, is to take awaye the verie names, and all monumentes and remembraunces of the Idolles, and to make the falſe Teachers aſhamed of theyr Garmentes, wherein they hauehave mocked God & his people.

Thou mayeſt eaſelie perceaue hereby (Bernard) that to appointe theſe garments as ornamentes for Chriſtes Miniſters and Sacramentes, is not the right waye to edifie Chriſtes people: no more than a ſkarre Crowe can geather Crowes, or a Wolues ſkinne, can pleaſe the ſheepe. Our Sauiour Chriſte, tooke awaye the Garmentes, appointed by his father, becauſe in his ſpirituall kingdome, they could nothing edifie. And ſhall Antichriſtes Garmentes & toyes therein edifie? Chriſte reiecteth al the outwarde forme of worſhippe, both of the Iewes and Gentiles: and ſayeth, That his father will from thence forth bee worſhipped in Spirite and trueth. And he knew the beſt of al others, what could edifie.

Furthermore, thus bitterlie to ſtriue for the mayntenaunce of Popiſhe garmentes, after the Pope is baniſhed: for maſſing garmentes, after the Maſſe is aboliſhed: for the ragges of that Idolatrous and blaſphemous Prieſthoode, where wee ſaye, It is deteſted and abiured, it is a great madnes. Therefore it can not edifie.

And this mayntenaunce of the monuments of their olde ſpirituall fornication, doth declare that men hauehave not yet repēted of their olde ſpirituall fornication. Wherefore this doeth not edifie. No (of the contrarie) it maketh to edification, to bring the popiſhe prieſthoode into full deteſtation. But that can neuer be, ſo long as their garments are appoynted by authoritie, to bring honour & reuerence, to Chriſtes miniſterie, and Sacramentes: the ſtrumpettes gariſhe geare, to attire the moſte chaſte Virgine: Antichriſtes whoriſhe ſmocke, to Chriſtes pure ſpouſe, howe can this edifie?

Bern.

Stay thy ſelf, thou wilt neuer hauehave done. Goe nowe to the ſeconde, that theſe are preceptes of men.

Mil.

Why? doubteſt thou of that? They are not of God. For it is not written in Gods booke, that the Miniſters of GOD, ſhould weare the garmentes of the Idolatrous prieſtes: but the contrarie, as is partlie declared, and ſhalbe made more playne hereafter. Therefore not being of God, they muſt eyther come from man, or frō the Deuill, or from both together.

Bern.

Nay, there be many things, that are left indifferent: as all the creatures of God, may be indifferently vſed, or not vſed. And therefore by authoritie may bee commaunded.

Mil.

Beſides that in matters of Religiō, Indifferent thinges made intollerable four vvayes.mens commaundementes are vayne: There be foure things which may make things indifferent by creation, not indifferent to bee vſed of Chriſtians. The firſt is, If that they 1beare the markes of the Idolles, as ſtraūge formes, onelyonly vſed to y^t purpoſe: or ſtraūge names vſed onelyonly in the idolatrous ſeruice, as Cope, or Surpleſſe. The ſeconde, if they be by vſage ſuperſtitious: ſo that vntounto them 2is attributed any kinde of holineſſe, as thoughe without them, the ſacramentes coulde not be miniſtred. Thirdly, if they be commaunded 3againſt chriſtian libertie, to bring Chriſtian men into bondage, that they may not refuſe ſuch thinges, as are againſt their conſcience. Fourthlie, if they giuegive any offence. In the which foure things, againſt 4theſe garmentes, we may take exceptions. And for theſe and ſuch like cauſes, the Apoſtles forbadde both Iewes and Gentiles, euen all the Chriſtians, things offered vntounto Idolles, in their firſte Decrees: to teach by theyr factes and deedes the ſame, that they had ſpoken in wordes: that the Idolles and al that to them belonged, ought to be abhorred of all true Chriſtians. And therefore in the ſame place, it is called foreign, the filthines of Idolles.

Bern.

Paule giueth leaue to eate y^e meate offered vntounto Idolles, afterwarde.

Mil.

Yea, after this there aroſe a doubte amongeſt the brethren, whether they might eate ſuch fleſhe, as was ſolde in the market, and ſo eaten at the tables amongeſt other meates, vnknowne to hauehave come from anie Idole. Which was a farre other thing than the vſing of theſe thinges about the Sacramentes. To this the Apoſtle aunſwereth, that as the earth and all that therein is, belongeth to the Lord: ſo may man vſe al meates, & creatures, receiuing them w^t thankes giuing, at the Lordes hande, to his glorie, without anie further care, whēce they come, ſo that none be thereby offended. But if any man do tell thee, that it is a thing once dedicate to the Idolles, thou mayeſt not vſe it. And hereby it appeareth, that the creatures (though they hauehave bin abuſed) that beare no name, nor forme of any abuſe, neither giuegive Note this.offence by the vſing of thē, may be reteined. But if they hauehave the forme, ſhewe, or name of things Idolatrous, they are to be abhorred for two cauſes. The one, leaſt we ſhould ſeeme, to hauehave any part or communion with 1the Idolaters: which were againſt the glorie of our God. The other, leaſt the weake brother be boldened, to vſe the thinges ſacrificed 2to Idolles. And ſo thy weake Brother periſhe, thorowe thy knowledge, for whome Chriſt died.

Thus may we note two ſortes of Idolothites, or things belōging to Idolls, Some Tvvo ſorte of Idolothites.hauehave their names and formes chaunged frō common vſage, and ſo by forme & name, do retaine, the memoriall of the idolles: whoſe 1names and memorie God will hauehave to be aboliſhed. Such are properlie called the monumēts of Idolatrie. Theſe ought by Gods lawe and mans lawe, here in Englande, to be done awaye, or with diſhonor, at te leaſt, to be defaced. The ſeconde, are ſuch, as neither are altered in forme nor name, the whiche 2may ſtill be vſed: as the fleſh ſolde in the market, and eaten at the table, & theſe maye Nota.be called indifferent: ſo that in the vſe of thē, no brother be offended, nor againſt his conſcience vrged. But the creatures that are called gods, are accurſed and maye not be vſed. All the Idolles were creatures, yet by Moyſes & Paule they are called Diuels. Therefore the partaking with them, is the partaking with Deuilles: and the verie places, where the Idolles were worſhipped, were deteſtable, and are called hell afterwarde. Their great Idoll, wherevnto King Ahaziah ſent, in honor called Baalzebub, by his worſhippers, was, by the godlie Iewes that hated Idolatrie, called the chiefe of the Deuilles, and ſo his name continued. Such hatred did they beare to all thinges apperteyning to the Idolles. Therefore biddeth Moſes to deſtroye all thoſe Idolatrous monumentes. And Iſaiah biddeth vsus to counte their idolatrous Ephod (which was y^e chief garment of their Prieſt) as a menſtruous cloute, and vtterlie defie it. Therefore this geare, that beareth the names & formes ſtill of their Idolothites, can not bee named amongeſt the things indifferent, though we graunt the ſubſtaunce, and matter of them, of it ſelfe indifferent: neyther can they bee commaunded to be vſed in the miniſterie or Sacramentes, which are matters of Religion in any wiſe.

Bern.

Yes, If the Prince commaund it.

Mil.

Gideon was a Prince, who made and commaunded an Ephod, a riche robe, or garment for a Prieſte, and appoynted it for his citie Ophra. But this was the cauſe of the deſtruction of him and his houſe. For as we reade Abimelech, the ſonne of his Concubine, did vſurpe the Kingdome, and did ſlaye ſeuentie and niene of his brethren, the ſonnes of his Father Gideon, vponupon one ſtone. Then this Abimelech, after hee had Good intenrs vvithout vvarrāt diſpleaſe God.thus cruellie ſlayne his brethren, & his Mothers kinred that had ſet him vppe, and deſtroyed the Citie Shechem, that had made him King, he had his deathes wounde by a Woman, yet woulde hee hauehave his Page to runne him thorowe, with his ſworde moſte deſperately, & ſo the whole familie periſhed moſte miſerablie. And no man can alledge any other cauſe againſt Gideon, but onelie that which the holy Ghoſte giueth, that hee made this Prieſtes garment, and appoynted it for his Citie, without any warraunte of Gods worde, of a good intent onelyonly. So ſore and perillous a thing it is, to deale in Gods matters, by mans fantaſie.

Nadab and Abihu, for the taking of fire, which God had not commaunded, were ſodenlie burned with fire from heauen. Vzza was ſodainlie ſlaine, becauſe he would helpe forwarde Gods worke, by his good intent, without Gods warraunte. King Saul dealeth in ſacrifice (a matter of religion) without Gods commaundement, but (by y^e ſame wiſe policie, that is alleadged for the garmentes) to reteyne the people together: yet for this cauſe loſeth he his kingdome. Alſo King Vzziah is ſtriken with Leproſie, and caſt out with ſhame, becauſe he dealeth in ſacrifices (matters of Religion) without gods worde, by his Princelie authoritie. Thus God will hauehave the Princes to knowe, that they are but men, & therefore that they may not medle in his matters, without his word and commaundement. For as Samuel ſaid to Saul, ſo ſaieth he ſtill vntounto all: Hath the Lorde as great pleaſure in Sacrifices, as when his voyce is harkened vntounto and obeyed? Beholde, to obeye is better than ſacrifice: and to hearken, is better, than the fatte of Rammes. For tranſgreſſion and rebellion againſt Gods worde, is as witchcrafte and idolatrie. Wherefore thus ſaieth God by his ſeruaunt Moſes, to Kings & to al others: That whiche I do commaunde thee, that onelie ſhalt thou do: thou ſhalt put nothing too it, nor take nothing from it. Loe, this is the grounde of true Religion.

And in matters of policie alſo, ther muſt be ſome diſcretion. For the Prince commaunded the two Captaines and their hundred ſouldiours, to fetch Eliiah vntounto him, a thinge that may ſeeme indifferent, but the fire of God deuoured them. So Kings hauehave their law howe farre they ſhall commaund. And the ſubiectes by the ſame may knowe, howe to obey. For God when he ſetteth vp Princes, hath not giuē ouer his owne right and authoritie. They are but his ſtewardes and Bayliues, to ſee his will executed, in al things, not their owne luſtes and pleaſures. In euill commaundements therefore to diſobey them, is none iniurie vntounto them.

Bern.

Me thinke I ſmell a ratte in this geare. All is not golde that glittereth. But I pray thee tell mee, howe thou doeſt proue them, preceptes of men, as thou waſte about to doo.

Mil.

I ſay they hauehave no ground of gods worde, therefore they are preceptes of men. God neuer limited anie ſeuerall garment for his Miniſters to bee knowne by, in the newe Teſtament, therefore they are playne preceptes of men, and plantes by the heauenlie Father not planted. The papiſtes them ſelues wil graunt them to be precepts of men. Me thinke therefore, the goſpellers ſhould not denie it.

Bern.

They denie that they are ſuch preceptes of men, as Chriſt ſpeaketh of, to be brought in, for Gods ſeruice in religion.

Mil.

Amongeſt the papiſtes, they were brought in, and are vſed for his ſeruice, in religion, as their owne bookes and doinges do teſtifie. Nowe the papiſtes are men: who according to y^e diuerſitie of their ſectes, Regulare and irregulare, appointed the diuerſitie of garmentes: ſome for the church, ſome for holy water, as the Surpleſſe, Stole, or Tippet: ſome for cenſing the Idolls, as the Copes: black for the dead: redde for y^e Martyrs: white for the Virgins. Nowe all theſe ſuperſtitious trifles, are preceptes of euill men: therefore of men.

Bern.

But not in Gods ſeruice & religiō.

Mil.

I do graunt. For God will not be ſerued by ſuch thinges: neither will Chriſte allowe them in his Religion. And therefore are they preceptes of men, hauing no allowaunce of Gods worde: nor of Chriſtes Goſpell, who neither careth for theſe garments: nor any other popiſhe ſhewes, in the miniſtration of his holie Sacramentes, or anie action of his Religion. Neyther doe they ſette forth the glorie of GOD, nor his worde, nor profitte, but hinder the ſoules of men from the true ſeruice of God in Spirite and trueth. And as alwayes, wicked men hauehave moſt vrged their owne preceptes: Theſe traditions more vrged then God his cōmaū dementes.ſo at this daye theſe preceptes are more vrged, than Gods holie commaundementes. Would to god there were not to manie exā ples, both in the Cities & in the Countries, to proue this matter true. To weare a veſtiment, is a precepte of men. And why not a Cope? An Albe is a precepte of men: and why not a Surpleſſe? A Stole is a precept of men: and why not a Tippet? &c. Al patches of Poperie, are preceptes of menne. Therefore the prieſthoode, being taken away, (as the Authour to the Hebrewes ſayeth) it is of neceſſitie, that the lawes pertaining to the Prieſthoode, ſhoulde be taken awaye. So that if this were a lawe pertayning to the popiſhe prieſthoode, to weare a Surpleſſe at the miniſtration of the Sacramentes, and at the ſaying of their Mattins, or their Euenſonge in their religion, nowe ſhould it ceaſe from amongeſt them, which hauehave renoūced that popiſh & blaſphemous prieſthoode, and that falſe religion: whoſe body and ſubſtaunce (if they wholie hate) they muſte needes abhorre all the patcheries that appertaigne to y^e ſame religiō. For the popiſhe prieſthoode is like the lowſie and patched cloake of a filthie begger. Patcheries of popishe remnaunts a…to be caſt off vvith the Pope him ſelfe.Nowe, what a fondnes were this for two wiſe men, or for thee and mee, that pytying a poore begger, had pulled off his patched cloake from him, to giuegive him a better: and afterwarde we twayne ſhould fall together by the eares, and the one caſte the other in priſon, for the refuſing to weare, thoſe lowſie ragges:

Bern.

Surelie I would be loth to bee in thy companie, if thou ſhouldeſt weare anie patches of that lowſie geare: therefore I would be loth to cōpel thee to it by priſons.

Mil.

Loe, here is the ſtrife, betwixt our Goſpellers. They hauehave put downe that patched popiſhe Maſſe, yet will they hauehave lowſie patches of it. For the Surpleſſe is a Maſſing garment, by the Papiſtes owne bookes. They hauehave put down that Antichriſtian prieſthoode, and they will fight for his coates. They are farre more fooliſhe, than our fellowes the ſouldiours, that when they had killed Chriſt, caſte lottes for his coate. And I tell thee, Bernarde, thou ſayeſt that thou ſhouldeſt loth my companie, if I dyd weare the lowſie patches of ſome begger: and ſo I tell thee playnelie, that I doo lothe thee and all thy companie, when I doo ſee you, in the lowſie ragges of poperie. Yet do I not hate you, for thē would I let you alone But I tell you my minde plainely, becauſe I louelove you, and ſeeke to do you good.

Bern.

Fellow Miles, I thanke thee hartilie, for I truſte thou haſte done me good. I hauehave marked ſome things, that I ſhal neuer forgett, which I neuer heard nor vnderſtoode before. But how doeſt thou proue the thirde Minor, that theſe garmentes giuegive offence:

Mil.

Diddeſt thou not heare me ſay, that they cauſe me to loth thy companie: and ſo be ſure they do offende many others: who ſo ſoone as they ſee you in theſe garmentes, their bloud is vpp, remembring howe they burned the booke of God, and that ſuch thei were, that burned their brethren of late, and murthered y^e ſoules of their fathers before.

Bern.

Tuſhe, this is but your heate, and the offence is taken by you, not giuen by vsus.

Mil.

Yes, yes. You giuegive offences in faith, and offences in charitie alſo.

Bern.

Howe proue you that?

Mil.

You drawe men from the ſtabilitie in Chriſte, and frō the ſynceritie of the Goſpell, whyleſt you cauſe the ignoraunt to beleeue, that Chriſtes appoyntement of his Miniſterie & Sacramentes, are not decent ynoughe without ſome of the Antichriſtian leauē. Agayne, thou boldeneſt others, to occupie other patches of poperie, while it thou vſeſt theſe, and buyldeſt them vpp to ſuperſtition agayne. And ye giuegive them to thinke, that you do not abhorre that blaſphemous & Idolatrous prieſthoode, whoſe garmentes ye weare. Yea the Biſhoppes com…el men to weare theſe thinges, againſt their conſciences: and therefore ſinning thus againſt their brethren, and wounding their weake conſciences, they ſinne againſt Chriſte, as Paule ſayeth to the Corinthians, and giuegive great offences. Again, your offences in charitie are manifeſt. For beſides the men that you ſpoyle of their liuings, howe many women and children, hauehave cauſe to be offended with your cruell cōmaundement about this geare: And all that be growen to ful ſtrēgth in the goſpel, & hauehave their ſenſes exerciſed, to y^e diſcretion of good & euil, are grieuouſly offended, when they ſee them that hauehave ſo long a tyme bin teachers, and preachers agaynſt Antichriſte, not onelie weare ſuche ſuperſtitious apparell, but compell others by tyrannie, to come into the ſame bōdage.

Moreouer, you giuegive offences both of faith and charitie, when as you ſtabliſhe the Papiſtes in their olde erroures: and cauſe them to ſaye, That the Goſpellers, can not miniſter their Sacramentes, nor hauehave anie miniſterie at all, but of their leauinges.

And as Hardinge teſtifieth to the Queenes Maieſtie, It hardeneth their hartes, and cauſeth them to looke for more at our handes. Euen as it is reported that Butcher Boner ſaide: They beginne to taſte of our Pottage, they will ſhortelie fall to the fleſh. Thus they are moſte offended with this Popiſhe ware, that beſte doe like it. For they are confirmed in theyr malice, and ſuperſtitions: and are boldened to doe that, whiche is without fayth (and therefore is ſinne) and whiche is without the warraunt of Gods worde, and therefore muſt needes be done with a doubtfull conſcience. Thus Papiſte and Goſpeller, weake and ſtronge are offended, ſome in fayth, ſome in charitie, by theſe patches of poperie, and lowſie Romiſhe ragges.

Bernarde.

Thou vſeſt thy tearmes to ſpitefullie, yet thus to call them. For if they were lowſie, I woulde not weare them, I promiſe thee.

Mil.

They are worſe than lowſie: for they are ſybbe the ſarcke of Hercules, that made him teare his owne bowels a ſunder.

Bern.

Let goe theſe wordes, and come to the fourth poynte, howe theſe thinges are againſt the Scriptures, or beſide the Scriptures.

Mil.

They are beſide the ſcriptures, becauſe that no manner of appoynted apparel for Chriſtes Miniſters, nor anie ſacramentall garmentes, are once named in the newe Teſtament: which is a booke all ſufficient, to inſtructe vsus to all well doinges. By the which we may learne, what Chriſt required of his Apoſtles, and what ſimplicitie they vſed in their garmentes, and ceremonies, & vſage of their ſacraments. And this is moſt playne, that they borowed no garmentes of the Idolaters, that they had conuerted vntounto Chriſte: which is the ſcope of our Diſputation. For this is the queſtion, as it is nowe in controuerſie: Whether it be againſt, or beſides the ſcripture for them to weare the garmentes of idolatrous prieſtes, that hauehave bin the meanes, to beate downe their Idols, and to baniſhe their Idolatries? The queſtion alſo may runne further: Whether anie true Biſhoppe of Chriſte, may compell his fellowe Biſhoppe, and fellowe Miniſter, by priſon ſo to do? But this declareth Rome to be come home to our gates, and Chriſtian libertie in this point, to be vtterlie baniſhed. Therefore I will not nowe medle with it. Howe beit, I do aunſwere to y^t former, that, if Paule called all the carnall and outwarde holines, and all that he might truſte in, concerning the fleſh, vnderunder Moſes lawe, donge, loſſe, and droſſe, for Chriſtes ſake: then muſt all y^t Idolaters (be they papiſtes or others) counte all their hypocriticall ſhewe of holineſſe, dunge & droſſe. And that they ſhoulde do ſo, GOD by his Prophete Iſaiah doeth teache thē, to deteſte and deſtroye into powder, thoſe things that were about the Idols moſt precious. And ſayeth, that this ſhalbe the token, and fruite of the taking awaye of their former ſinnes, when they ſhall make al the ſtones of the Altars, as chalke ſtones, broken in peeces, that the Groaues & Idols may not ſtande. Againe ſayeth he: Pollute the couering of the Images of ſiluer, & the Ephod of the image of golde: and caſt them away, as a menſtruous cloute, and ſay vntounto it: Gette thee hence. Wherefore I aſke thee, if thou thinke of cōſcience, that Iſarah could ſuppoſe, that the little ragges of the Idolles, ſhould be kept in reuerence, for comelineſſe, and to beautifie the miniſterie & ſacramentes, when he had giuen ſuch terrible charge againſt the greateſt?

Nowe furthermore, becauſe theſe prieſtlie garmentes were carnall ſhewes of the papiſtes, they are dunge and droſſe, and ſo beſide the ſcriptures. But as they are Reliques and ragges, belonging to the moſte blaſphemons Altars and Idolls, ſo are they againſt all the ſcriptures, that commaunde the vtter aboliſhinge of Idolatrous remnauntes: whereof I coulde alleadge manie places. Therfore as the wearing of the garmentes, of the Chemarims, of the Prieſtes of Baal, or of Mahomet, in the miniſterie, and in the ſacraments, were beſides, or contrarie to the ſcriptures, if anie of theſe ſhuld be commaunded, for decencie and order. So theſe popiſhe garmentes, are beſides, and contrarie to the ſcriptures, becauſe the Idolatrie of the papiſtes, hath bin as wicked, and abhominable before God, as anie of theſe. God alſo ſayeth by his Prophete Zephanaiah, that he will cut out, the remnaunt of Baal, and the names of the Chemarims, and the prieſtes, and all thoſe that are clothed with ſtraunge apparell. Therefore it is beſides or agaynſte the ſcriptures, to mainteyne ſuch remnauntes of ſuch prieſts, and ſuch ſhewes of ſtraunge apparell borowed from the Idolaters. The Prophete Hoſea teacheth, That the people of God, may not mixe their religion with other people. Therefore it is beſides, or agaynſt the ſcripture, to mixe our true religion and ſacramentes with the doings of the papiſtes. Zachariah ſayeth alſo, That the falſe prophetes ſhalbe aſhamed of their viſions and garmentes, wherein they hauehave deceaued.

Therefore it is beſide, or againſte the ſcriptures, to compell Chriſtes Miniſters to weare them. And though ſome libertie bee permitted by the ſcriptures, for the Church to appointe ſome orders, yet are the boundes ſo limited, that all muſt be, to the glorie of God, and to edification, nothing ſuperfluous or triflinge, nothing ſuperſtitious, nor idolatrous. For ſuch thinges, are againſte Gods glorie, againſt the ſcriptures of God. and contrarie to edification, as thou haſt hearde.

Bern.

If thou be able to proue, the commaundement of theſe thinges, ſo playnelie to bee agaynſte Chriſtian libertie alſo, whiche is the fifte poynte, thou wilt almoſte perſwade me, to ſpeake no more againſt the London Miniſters.

Mil.

That is a thing moſte euident, and therein I doubt not but that we ſhall agree: For to binde a man to doe agaynſt his conſcience, is againſt Chriſtian libertie: but thereto are manie driuen, by this commaū dement, therefore it is againſt chriſtian libertie. The conſcience muſte hauehave Goddes worde to warraunt the actions. But Gods worde doth not warraunte vsus to vſe theſe idolatrous geare, but playnlie forbiddeth the ſame. Therefore man can not hauehave his conſcience perſwaded, that this ſtandeth with chriſtian libertie. Agayne, to commaunde men, to abſteine from ſuch thinges, as were knowne to belonge vntounto Idoſles, which are called, Idolothita, was the advouchinge of Chriſtian libertie, and the declaration, that they were no longer vnderunder that Idolatricall ſlauerie, wherefore the Apoſtles commaunded it at the beginning. Therefore to bee bounde to vſe theſe thinges, is againſt chriſtian libertie. As for the vſe of the matter, or ſubſtaūce of ſuch things, either vnknown or of ſome neceſſitie, I hauehave tolde thee before, that ſo the creature is indifferent. And to knowe this, is one pointe of Chriſtian libertie, like as to flie from Idolatrous bondage, and to teache others to do the ſame, is the practiſe of true chriſtian libertie.

Furthermore, to binde men vponupon the perill of liuinge and libertie, to weare thoſe garments, wherein their heauenlie Father hath bin blaſphemed, Chriſtes death derided, his Sacramentes polluted, theyr Brethren deceiued and murthered, in ſoules and in bodies, declareth a verie ſmall ſemblance of Chriſtian libertie. The holy Apoſtles, commaunde men to abſteyne from the filthineſſe of Idolies, meaning by that worde (Filthines) that they coulde hauehave nothinge to doe with anie thing belonging to the Idolles, but that they ſhoulde be defiled. So doth Paule call the Idolles, Deuilles, and ſayth, that they that eate of their tables, are partakers with the Deuilles, and counteth them partakers of the altar, and y^e ſame religion, whereof they are partakers, in the Idolothites.

Nowe, theſe garmentes which in poperie hauehave belonged to Idolles, are filthie Idolothites, that ſerued vntounto Diuelles. Therfore are they agaynſt Chriſtian libertie. Againe, to binde men to eate Idolothites, were againſt Chriſtian libertie: therefore to binde men to weare the Idolothites, is agaynſte Chriſtian libertie. To commaunde them to weare Garlandes, Palmes, Hattes, or eareringes, like the Idolatrers, were againſte Chriſtian libertie. Therefore to binde them to couer all their bodyes with Idolatrous garmentes, is agaynſt Chriſtian libertie. To binde men to obſerue Iewiſhe Ceremonies, were agaynſt chriſtian libertie. Therfore are ſuch commaundements, in the ceremonies, of Antichriſt, agaynſt Chriſtian libertie. Poperie is bondage and ſlauerie. And the binding of the Miniſterie, and the ſacramentes, to ſuch preſcript apparel, was parte of the thinges, whereby menne were chayned in poperie: therefore are they agaynſt Chriſtian libertie. Wherefore wee muſt ſtande faſte in the libertie wherewith Chriſte hath made vsus free, and flie from the yoke of bondage, of that Romane Antichriſt. We muſt goe out from that whore of Babylon, that wee be not partakers of hir ſinnes, leſt we be partakers of hir plagues, and giuegive hir double, for that ſhe hath giuen vsus. Loe, this becommeth chriſtian libertie.

Ber.

Why? Thinkeſt thou Miles, y^t eueryevery one that weareth theſe garmentes, ſhal hauehave a portion of the plagues with Antichriſte?

Mil.

Yea ſurelie. Euerie one ſhall hauehave his portiō, much or litle, that hold any thing of him. And though I doubte not, but that many of the Biſhoppes, and ſundrie of them that weare this geare, holde Chriſt the foū dation, yet muſt needes this chaffe & droſſe (as they them ſelues cal it) be burned from them, by the fire of Gods iudgement. And ſo by faith and repentaunce, they may be ſaued: howbeit not without ſome ſmell of the fire, as God by his wiſdome ſhal meaſure it.

Bern.

But I am loth to come into that fire of Gods iudgement.

Mil.

Prepare for it then betimes, & renounce al ſuperſtitious geare, and learne by the word of God, what it is to be a true Miniſter of Chriſt.

Ber.

I pray thee tell me that, for I would fayne learne, if I wiſte howe.

Mil.

O Bernarde, thou ſpakeſt a worde in the beginning ſcoffinglie, whiche is thy whole charge, Paſce, Paſce, Paſce, feede my ſheepe, feede my flocke, feede my Lambes, if thou louelove me, ſaith Chriſte to Peter, and to all that take charge of any congregation. Therefore doeth Peter deliuer the ſame charge ouer vntounto others, whome he calleth fellow Elders, & admouiſheth them to feede the flocke of Chriſte, as much as lieth in them. And Paule counteth all that are called to this ſtate, the Miniſters of God, and the Stewardes and Diſpoſers of his treaſures, and ſayeth in his owne perſon, that which he will hauehave to bee vnderſtande of others: Woe vntounto me, if I do not preache the Goſpell. For a ſtewardſhipp is committed vntounto me. Therefore ſaieth he to Titus, that a Biſhoppe or a Miniſter of Chriſte (for theſe two are confounded in the ſcriptures) muſt be Gods ſtewarde, holdinge faſte the worde of faith, according to doctrine, that he alſo may be able to exhorte with wholeſome doctrine, and improue them that ſaye againſt it.

Lo, Bernard, this is Chriſtes firſt marke of his Miniſters, that they feede his flocke, with the wholeſome doctrine of his worde. Secondlie, it is required, that they whiche muſt reproue others, muſte be vnreproueable them ſelues, that they be watch full, modeſt, herborous, apte to teache, &c. as Paule writeth to Timothie. Theſe be Chriſtes liuerie garmentes. And what pitious caſe is this, in Chriſtiā churches, to ſee men thruſt out of the dores, and robbed of liuing, and libertie, that hauehave all theſe markes and liueries? And to hauehave ſuch men called in and cheariſhed, that hauehave none of theſe, but onlie can reade a little in the Churches, and iett vp and downe idellie in the enemies liueries, as thou maiſt perceiue (deare friēd) by thyne owne ſelfe.

Bern.

Why my friende, muſt euerie Miniſter or Prieſte be a Preacher? Muſt I be a preacher alſo?

Mil.

The ſcriptures of God, admitte none other, as thou haſt partly hearde, and more euidentlie may be proued, howe the lippes of the Prieſte (as Malachi ſaieth) muſt keepe knowledge, and they ſhal ſeeke the Lawe at his mouth: For he is the meſſenger of the Lorde of Hoſtes. Loe, thou and euerie one, that taketh this office in hande, are appoynted meſſengers of the Lorde of Hoſtes. If thou eyther know not this meſſage: or canſte not ſpeake it, or wilt not do it, what a meſſenger art thou? Doeſt thou not on Gods parte (whoſe glorie, power, iuſtice, and merciemercy, thou ſhouldeſt preache) deſerue ſharpe puniſhmente? And of the parte of men, ouer whome thou haſte charge, and to whom thou art ſent as meſſenger, thou deſerueſt that their bloud ſhould be required at thy handes.

Bern.

This is ſore geare. Thou makeſt me to tremble at it.

Mil.

O would to God, that thou, and all thy fellowes, would turne whollie to Gods worde, and leaue your triflinge hipocriticall ſhewes. So ſhoulde GOD be glorified, and Chriſtes Congregation edified, which nowe by the diſplacing of the godlie learned Miniſters, is pitiefullie moleſted and daungered. What a Decree is this, That no man ſhalbe admitted, a Miniſter of Chriſte, vnleſſe he will admitte alſo and Subſcribe to ſome, yea and manie of the miſorders of Antichriſte? And as I heard a Biſhoppe ſaye, If it were Paule himſelfe, hee ſhoulde not here bee ſuffered, vnleſſe hee woulde bee conformable to this geare?

Bern.

Durſt anie man ſpeake that blaſphemie?

Mil.

Doe they not fulfill the ſame in their deedes? What was Paule? What was Apollo? But the Miniſters of Chriſt, and the fellowe labourers with others that trulie and purelie preache Chriſt: although his ſpirit were more excellent. Paule ſpake moſt francklie againſt all ſuperſtitious ceremonies. So do theſe. Paule was coūted a foole in y^e world: ſo are theſe. Paule counted al the phariſaical ſhewes of garments, & al other traditions of his fathers, dunge and droſſe: ſo do theſe. So that thei hauehave one cō mon cauſe. Paul was perſecuted of his brethren, fained chriſtians: ſo are theſe. Take heede nowe Bernarde, whether thou wilt ioyne with the proude perſecuting, or the poore perſecuted Miniſters of Chriſte.

Ber.

I would fayne take Paules parte.

Mil.

Then muſt thou leaue thy phariſaiſme, thy ſhewes of garments, as he did.

Bern.

Ah, then muſte I leaue my Benefice.

Mil.

God will ſend thee ſome other ſeruice. Thou were better to become a ſouldier again at Barwick, for defence of thy coū trey, (for it is a ſtate allowed by Chriſte, by Iohn Baptiſt, & by Peter) than to continewe in this ſtate, wherein thou heapeſt ſo much bloud vponupon thy head, thorow thine ignoraunce, and deceaueſt thy ſelfe & others, thorowe thyne hypocriſie.

Bern.

I wil take more aduiſemēt, before I forgo my good & riche liuings.

Mil.

O howe harde a thing is it, for thē that hauehave riches, to enter into y^e kingdome of heauen, ſaith our Maiſter Chriſt. And Hierome ſateth: Flie thou like as from the peſtilence, the chopping Chapleyne, that of a begger is made riche, and from a baſe ſtate, becommeth glorious. But Bernard, thou knoweſt ſome thinge, what doeth belong to the Queenes Lieftenaunt, or Captaine of Barwicke, howe that he, for that ſame little Towne, muſt be watchful night and daye. He muſt hauehave an eye to the enemies, an eye to the walles, & both his eyes bent continuallie, vponupon his ſouldioures, to finde all the meanes that he can poſſible, to keepe them in order, to hauehave them expert, euerie one in his trade, howe to handle his weapon, howe to ſaue him ſelfe, how to encounter with the enimie, and to be alwaies in readines. Therefore doth he oftentimes giuegive his charge, prouoketh with benefits, and with threatnings, and ſome times trieth by alarummes, who are the paynefull ſouldiers.

Bern.

What meaneſt thou by this?

Mil.

Thou haſte taken vponupon thee, to be & Captaine of a Towne of warre, more whotelie beſieged, thā euer was Barwicke, whoſe enemies are euer about it.

Bern.

I knowe not what thou meaneſt: for I hauehave giuen ouer ſuch matters.

Mil.

No, no. Thou art entered into a greater charge. Doe not all men in theyr Baptiſme promiſe to fight manfullie, like faithfull ſouldiours, vnderunder Chriſtes Standard? Doeſt not thou in the miniſtring of Baptiſme, as Chriſtes Liefetenaunt, and Captaine of his ſouldiers vnderunder thee, take their ſolemne vowe and promiſe to that purpoſe?

Bern.

I graunt that I ſo do. But what then?

Mil.

And art thou thus watchfull, and carefull, as thou haſt ſeene thy Captayne there?

Bern.

Nay, I neede not, we dwell not ſo neare the Scottes.

Mil.

But Paule ſayeth, That y^e Chriſtian man, hath a greater fight, than with fleſhe and bloude, euen with the Principalities and powers, the worldlie gouernors, the princes of the darkenes, of this worlde, which are aboue vsus in the ayre. Therefore we muſt take againſt them all the armour of God. Knoweſt thou what y^t is Bernard?

Ber.

Nay ſurely, (as I ſaid) I know not what thou meaneſt. I vnderſtand thee not.

Mil.

Ah, how ſhalt thou teache others, to play the good ſouldiers, whē thou knoweſt not, the names of thy weapons? nor of the armour that thou and they ſhould weare? neyther yet canſt feele anie ſtrokes, when thou art deadlie wounded? Nor knowe thyne enemies, when thou and all thyne, are in their handes incloſed? There is not one Legion, but whole armies of Deuils, deuouring this Towne, where thou haſte charge, by ignoraunce, ſuperſtition, Idolatrie, blaſphemie, contempte of Goddes worde, his Sacraments, his Sabbaothes, giuen to Drunkeneſſe, riott, diſſolutenes, pride, couetouſnes, adulterie, and infinite crimes. So that they fight vppon the Deuilles parte, againſte Chriſte: and yet thou their Captaine, canſt not eſpie it: or will not, by the ſword of the ſpirit (which is the worde of God) fight againſte this enemie, y^e thus doth inuade thy cure: but the blinde leading the blinde, both periſhe togeather.

Bern.

O, nowe I do ſome thing vnderſtande thy meaning, and I woulde fayne that all were well. But thou requireſt a thing vnpoſſible, that all ſhould bee Preachers, that hauehave the charge of ſoules in all the Pariſhes, thoroughout Englande.

Mil.

I require nothing, but that Chriſt, whiche hath ſo dearelie bought the ſoules, with his owne bloud requireth, and that which God the Father requireth in the old and newe Teſtament, and the Primitiue Church did continuallie practiſe, vntil that blinde time, that the Maſſing prieſtes did creepe in, vnderunder the Romane Antichriſte. And yet in Gregories time, whē there was great blindneſſe, he him ſelfe can ſaye, that he is a dead Prieſt, (& therefore no prieſt, no more than a dead man is a man) whiche doeth not preache. For hee kindleth the wrath of the great Iudge agaynſte him, if he walke without the ſounde of preaching: Furthermore he ſayeth, That you prieſtes increaſe your owne ſinnes, with the death of others, and that you kill, and murther ſo manie, as you ſee dailie, without al care, holding your peace, go toward their death. Loe, here is other geare to be vrged, than ſurpleſſe matters. It is not inough to be a prieſt of cloutes, or a dumbe dogge that cā not barke.

Bern.

But yet I do aſke thee, howe it can be poſſible, to get ſo many preachers?

Mil.

No doubte, this popiſhe ware (as thou ſeeſt) doth driue out manie preachers, and ſtoppeth manie good menne (that I knowe) from comming to the miniſterie. Therefore one readie waye to gette moe Preachers, were to take it awaye: otherwiſe there may be founde manie, if GOD giuegive grace to ſeeke them. But as thou demaundeſt of me, Howe is it poſſible, to get ſo manie preachers, for this Ylelande: ſo might Titus hauehave demaunded of Paule, in the firſte planting of Chriſtian Religion, where he ſhould hauehave founde, ſo many preachers, and of ſo good qualities, in the Ylelande of Creta, as Paule appoynteth. But Paule and Titus both depended vponupon Gods prouidence, knowing that God is riche ynough, to furniſhe his owne houſe and familie, and the ſpouſe of his Sonne Chriſte (which is the Churche) if it be not, thorow mans negligence. Therefore doeth Paule giuegive no leaue, nor Titus demaunde anie leaue, to place dumbe dogges, ſuch as were not apte to teache: much leſſe coulde they hauehave thought it meete, to place wolues in the ſteede of ſheepeheardes. No, Paule vrgeth this pointe vntounto Timothie, charging him before God and the Lorde Ieſus Chriſte, and his electe Angelles, not to lay handes vnaduiſedlie of anie, to be partaker of other mens ſinnes: as thoſe Biſhops nowe do which admitte a ſorte of popiſhe Aſſes, which were wonte to ſaye Maſſes, and ſuch others, as neither hauehave knoweledge, nor feare of God: which will weare anie thinge, or doe anie thinge, for an idle liuinge.

Bern.

I hearde my Lorde Biſhop ſay, that they are fayne ſo to doe, or elſe they ſhould not hauehave Prieſtes inough, for the Countries. For yet one doeth ſerue two or three churches.

Mil.

That is a madde ſeruice, to ſerue two or three maiſters, for the gayne of proling proctors. And I thinke the pariſhes, would not be contente, with ſuche a ſwineheard.

Bern.

What then? ſhall they call forth Coblers and Taylours, that euerie pariſhe may hauehave one, & ſo place in men of handiecraftes, and occupations?

Mil.

Yea a great deale better were it ſo to doe, than to place popiſhe Prieſtes, the deuourers of Chriſtes Lambes. For theyr prieſt crafte, was the wickedeſt occupation, that euer was in the worlde, and the moſte craftie. And as Celeſtine ſayeth truelie: It is no maruayle, thoughe thoſe that growe not vppe in the Churche, but hauehave crepte in at the backe doore, bringe ſtraunge geare, into the Churche, whiche they had in their other trade. For by theſe Popiſhe prieſtes (whiche neuer were of Chriſtes Churche) commeth in this popiſh traſhe.

But thou mayeſt perceyue by this, that I hauehave ſayde before, that I woulde hauehave none admitted, to this holie State, but ſuche, as are well inſtructed, in Chriſt Ieſus alreadie: And the Lorde our GOD, without them and their traſhe, can furniſh his Churche, (whiche is his owne houſe and familie) if wee coulde turne to him vnfeignedlie, by Godlie prayer: as oure Sauiour Chriſte teacheth: That we ſhould praye the Lorde of the Vyneyearde, to thruſt forth labourers, into his Vineyeard. Whiche hee graunte of his great mercies, and turne their hartes, or ſtaye theyr enterpriſes, that ſtriue agaynſt Gods buſineſſe, eyther of malice, or of ignoraunce, AMEN. AMEN.

But nowe (fellowe Bernarde) that thou mayeſt know, that the London Miniſters, and other their Brethren in the Countrie, hauehave iuſte cauſe, to ſpeake and preache as they doe, againſte the Popiſhe traſhe, that yet remayneth, here mayeſt thou reade in this Table following, moe than an hundred poyntes of Poperie, vnreformed in Englande. So that poperie (hauinge yet ſo manie ſprowtes and braunches amongſt vsus) will ſurelie ſpreade agayne, if theſe and ſuch like faythefull Miniſters, bee put to ſilence.

They were godlie men (and are ſo coū ted nowe after their deathe) that heawed downe, the great trees of Poperie. And ſhall theſe bee iudged euill men, that would digge vp the rootes and ſprowtes of Poperie, to cauſe it neuer to growe agayne, if it be poſſible? It is not onelie for the Cappe & the Surpleſſe that they contend, but agaynſte all theſe poyntes of Poperie, wherevnto they are vrged, to ſubſcribe, by generall tearmes. So that the Goſpell ſhoulde bee tyed, by their Subſcriptions, to ſpreade no further, neyther for the reformation of the Miniſterie, nor for the recouering of true Diſcipline, nor for the aboliſhing of ſuch wicked ſuperſtitions, as theſe be which do followe.