A fresh suit against human ceremonies in God's worship. Or a triplication unto. D.…

To the most renowned Queen ELIZABETH, Defendresse of the Christian Religion, and most mighty Queen of England, France and Ireland, H. Zanchius sendeth greeting.

To the most renowmed Queene ELYZABETH, Defendresse of the Christian Religion, and most mighty Queene of England, France and Ireland, H. Zanchius sendeth greeting.

MOST gracious & most Christian Queen, we have not without great grief understood, that the fire of contention about certain garments, which we thought had been quenched long agone, is now again to the incredible offence of the godly, as it were raised from hell, and kindled a fresh in your Majesties Kingdom, and that the occasion of this fire is, because your most gracious Majesty being persuaded by some, otherwise great men, and carried with a zeal (but certainly not according to knowledge) to retain unity in religion, hath now more then ever before resolved and decreed, yea doth will and command that all ^†Bishops and Ministers of the Churches shall in divine service putt on the white and linen garments which the Popish Priests use now in Popery; yea that it is to be feared, least this fire be so kindled, and cast its flame so far and wide, that all the Churches of that most large and mighty kingdom, to the perpetual disgrace of your most renowned Majesty, be set on a flaming fire: ⟨p. 44⟩seeing the most part of the Bishops, men greatly renowned for all kind of learning and godliness, had rather leave their office and place in the Church, then against their own conscience, admit of such garments, or at the least signs of Idolatry and Popish superstition, and so defile themselves wi•h them, and give offence to the weak by their example. Now what other thing will this be, then by retaining of these garments, to destroy the whole body of the Church? For without doubt that is Satan's intent, by casting a seed of dissentions amongst the Bishops. And that he aimed at the infancy of the Church, by stirring up discord between the East and West Churches, about the Passover and other Ceremonies of that kind. Therefore Irenaeus Bishop of Lions, had just cause in his Epistle sent out of France to Rome, sharply to reprove Victor the Pope of Rome, because he out of a kind of zeal, but not according to knowledge, was minded to excommunicate all the Churches of Asia, because they celebrated not the Passover just at the same time, as they at Rome did. For this was nothing but by an unseasonable desire to retain the same Ceremonies in all Churches to rent and tear a pieces the unity of the Churches.

MOST gracious & most Christian Queene, we have not without great griefe understood, that the fire of contention about certaine garments, which we thought had beene quenched long agone, is now againe to the incredible offence of the godly, as it were raised from hell, and kindled a fresh in your Majesties Kingdome, and that the occasion of this fire is, because your most gracious Majesty being perswaded by some, otherwise great men, and carried with a zeal (but certainly not according to knowledge) to retaine unity in religion, hath now more then ever before resolved and decreed, yea doth will and command that all ^†Bishops and Ministers of the Churches shall in divine service putt on the white and linnen garments which the Popish Priests use now in Poperie; yea that it is to be feared, least this fire be so kindled, and cast its flame so farre and wide, that all the Churches of that most large and mighty kingdome, to the perpetuall disgrace of your most renowned Majesty, be sett on a flaming fire: ⟨p. 44⟩seeing the most part of the Bishops, men greatly renowmed for all kinde of learning and godlines, had rather leave their office and place in the Church, then against their owne conscience, admit of such garments, or at the least signes of Idolatry and Popish superstition, and so defile themselves wi•h them, and give offence to the weak by their example. Now what other thing will this be, then by retaining of these garments, to destroy the whole body of the Church? For without doubt that is Satans intent, by casting a seed of dissentions amongst the Bishops. And that hee aimed at the infancie of the Church, by stirring up discord betweene the East and West Churches, about the Passover and other Ceremonies of that kind. Therfore Irenaeus Bishop of Lions, had just cause in his Epistle sent out of France to Rome, sharply to reprove Victor the Pope of Rome, because he out of a kind of zeale, but not according to knowledge, was minded to excommunicate all the Churches of Asia, because they celebrated not the Passeover just at the same time, as they at Rome did. For this was nothing but by an unseasonable desire to retaine the same Ceremonies in all Churches to rent and teare a peeces the unity of the Churches.

1. †Zanchius it is like was misinformed, for Bishops have bin the chief devisers and advisers.

I therefore so soon as I heard that so great a ruin hanged over the Church of Christ in that kingdom, presently, in respect of that duty which I owe to the Church of Christ, to your gracious Majesty, and to that whole kingdom, intended to write thither, and to try by my uttermost endeavour whether so great a mischief might possibly be withstood: some that fear Christ, and wish ⟨p. 45⟩well to your Majesty, exhorting me to the performance of this duty. But when I had scarcely begun to think of this course, behold our most illustrious Prince commanded me to do it, which command of his did not only spur me on, who of mine own accord was already running, but laid a necessity of writing upon me. Wherefore this my boldness will seem the less strange unto your gracious Majesty, seeing my writing proceedeth not so much from mine own will and counsel of friends, as from the commandment of my most Noble Prince, who is one of your gracious Majesties special friends. Now I thought I should do a matter very worth the pains taking, if first I should humbly admonish your most famous Majesty what your duty is in this cause: and secondly, if as your humble suppliant I should beseech you for our Lord Jesus Christs sake, to perform the same. I beseech your gracious Majesty to take this my writing in good part, for it proceedeth from a Christian love toward the Church, and from an especial reverend respect that I bear to your most gracious Majesty. The Lord knoweth all things. Now to the matter in hand.

I therefore so soone as I heard that so great a ruine hanged over the Church of Christ in that kingdome, presently, in respect of that dutie which I owe to the Church of Christ, to your gracious Majesty, and to that whole kingdom, intended to write thither, and to try by my uttermost endevor whether so great a mischiefe might possibly be withstood: some that feare Christ, and wish ⟨p. 45⟩well to your Majesty, exhorting me to the performance of this duty. But when I had scarcely begun to thinke of this course, behold our most illustrious Prince commanded me to doe it, which command of his did not onely spurre me on, who of mine owne accord was already running, but laid a necessity of writing upon me. Wherefore this my boldnesse will seeme the lesse strange unto your gracious Majesty, seeing my writing proceedeth not so much from mine owne will and counsell of friends, as from the commandement of my most Noble Prince, who is one of your gracious Majesties speciall friends. Now I thought I should doe a matter very worth the paines taking, if first I should humbly admonish your most famous Majestie what your dutie is in this cause: and secondly, if as your humble suppliant I should beseech you for our Lord Iesus Christs sake, to performe the same. I beseech your gracious Majesty to take this my writing in good part, for it proceedeth from a Christian love toward the Church, and from an especiall reverend respect that I beare to your most gracious Majesty. The Lord knoweth all things. Now to the matter in hand.

Whereas the Apostle writing to Timothy, commandeth that prayers be made for Kings, and all other that be in authority, and saith, that the end wherefore they be ordained, is, that we may lead a peaceable and quiet life in all (that is, perfect) godliness and honesty, he teacheth plainly enough what is the duty of Godly Kings and Princes, namely, that they ⟨p. 46⟩take care, and bring to pass, that first & above all things, true religion, and the true worship of God, where it is banished, be restored, and being restored, be kept pure: all things which smell of impiety being far removed. Secondly, that men may live honestly and holily, all kinds of uncleannesses being abandoned. Lastly, that public peace & holy friendship be maintained among the subjects, all occasions of contentions being, as much as possible may be, taken out of the way.

Whereas the Apostle writing to Timothie, commandeth that prayers be made for Kings, and all other that be in authority, and saith, that the end wherefore they be ordained, is, that wee may lead a peaceable and quiet life in all (that is, perfect) godlinesse and honestie, he teacheth plainly enough what is the dutie of Godly Kings and Princes, namely, that they ⟨p. 46⟩take care, and bring to passe, that first & above all things, true religion, and the true worship of God, where it is banished, bee restored, and being restored, bee kept pure: all things which smell of impiety being farre removed. Secondly, that men may live honestly and holily, all kinds of uncleannesses beeing abandoned. Lastly, that publicke peace & holy friendship be maintained among the subjects, all occasions of contentions being, as much as possible may be, taken out of the way.

As the Apostle teacheth manifestly, as we have seen, so all learned men who be of sound judgement concerning the Magistrates office, do with one consent affirm, that these be the three chief parts of the office of the Prince, and of every godly Magistrate. Which thing being so, I see not how your gracious Majesty can with good conscience, propound again the garments in question, and other things of that kind, smelling as yet of Popish superstition, and once banished out of the Churches, to the consciences of the Bishops ^*to be taken on again, and so propound them that you should compel them by your commandment to receive them again. For first, this is quite contrary to the first and chief part of the Princes office. For if the Magistrate ought to have a chief care, that the worship of God be kept pure and without mixture; and if for this cause all things are to be abandoned which may any way either by themselves, or by accident defile this worship: and therefore all things are to be called back as much as may be, to the rule of God, and to the former and Apostolical, and so the more pure and simple form of religion: Finally, ⟨p. 47⟩if as the Apostle commandeth, we be to abstain, not only from all evil, but also from all appearance of evil; to what end, I beseech you most renowned and most godly Queen, should those things be brought again into the Church of God, by the Princes commandment, which be contrary to the purity of the Apostolical worship, which smell of Popish superstition, which be neither available to the edification of the godly, nor to order, nor for ornament, except that which is whorish: which lastly, can bring no profit, but on the contrary, many evils to the Church? It is out of all doubt, that by this law concerning apparel, all godly men will be offended, but the wicked will laugh in their sleeve, and hereby be putt in hope to get many moe things: as for those of the middle sort, that is, such as be newly converted and turned from ungodliness to godliness, and be not as yet well grounded, they will be in great danger, and if we speak according to mans judgement, they will rather look back to the old superstition, to which by nature we are inclined, then fix and fasten their eyes upon true religion. And therefore this is a decree which will bring no advancement at all to godliness, but may much further ungodliness.

As the Apostle teacheth manifestly, as we have seene, so all learned men who bee of sound judgement concerning the Magistrats office, doe with one consent affirme, that these be the three chiefe parts of the office of the Prince, and of every godly Magistrate. Which thing being so, I see not how your gracious Majestie can with good conscience, propound againe the garments in question, and other things of that kinde, smelling as yet of Popish superstition, and once banished out of the Churches, to the consciences of the Bishops

For though these garments be not evil and unclean of and by themselves, that is, of their own nature, yet because of the former and late abuse, they are not altogether free from uncleanness. Certainly it cannot be denied, but that they will at the least, give occasions of many evils and very grievous superstitions. Now the very occasions also of evils are to be shunned. To what ⟨p. 48⟩end then should these be thrust upon the Church, from whom no profit can be hoped, very much evil may come? for this is to tempt God. Your famous Majesty may well remember, that not without cause it was written; He that toucheth pitch, shall be defiled with it: that the Apostle had reason to command, that we should purge out the old leaven, that a little leaven leaveneth the whole lump. And that Hosea did not foolishly reprove the Jews, because they translated and brought a young graft (of superstitions) out of Israel into their own garden, that is, the true Church. We ought, most religious Queen, to have nothing at all to do with the Papists in matter of religion, save in those things which they have common with the Apostles. Why, I beseech you, were some kings, otherwise godly, reproved and blamed in the Scriptures, that they had not taken away Churches or Temples for divine service in the mountains, which were built by holy Fathers ere the building of the Temple, in which the Lord was wont to be worshipped? Surely, because the Temple being now builded and ordained for divine service, God would not have any footsteps of any other chapel at all to be extant. Therefore also when once the kingdom of Christ was manifested, the Ceremonies and garments of Aaron ought not any more to take place. For this cause the Apostles were upon good ground careful▪ that after Christs ascension, they should so be taken away, that no relics of them remained. And if they took them away holily, unholily have the Papists called them back again. Now whether is the better to •ollow the ⟨p. 49⟩godly simplicity of the Apostles, or the ungodly pomp of the Papists, who is ignorant? This recalling of such Popish garments, your gracious Majesty may believe me, will be a greater evil, then peradventure it may be seen, even to very wise men at the first blush:

For though these garments be not evill and uncleane of and by themselves, that is, of their owne nature, yet because of the former and late abuse, they are not altogether free from uncleannesse. Certainly it cannot be denied, but that they will at the least, give occasions of many evills and very grievous superstitions. Now the very occasions also of evills are to be shunned. To what

For me thinks I see and hear the Monks crying out with very loud voices in the Pulpits, both confirming their followers in their ungodly religion, by the example of your gracious Majesty, and also saying, What? doth not even the Queen of England also, a most learned and a most prudent Princess, begin by little and little to come back to the religion of the holy church of Rome, the most holy and sacred vestments of the Clergy men being taken on again? we are to be in good hope that the day will come, wherein she will at length, though now they be thought to be dead, recall also all the other Rites and Sacraments of the holy Church of Rome. These and such like words, no doubt, most prudent Queen, the Monks and Jesuits will use in the Pulpits. For they take all occasions to confirm their superstitions. Therefore to recall these stinking garments, and other rubbish of the Popish Church into the Church of Christ at this time, what is it but to give the Papists an occasion, and the best that may be, to confirm and harden themselves and theirs in their superstitions, and also to help them in this business? But let us hear what the Prophet said to Jehoshaphat King of Judah, when he helped Ahab; Darest thou help the wicked, and love those who hate the Lord? For this thing the wrath of the Lord is upon thee. And what other thing will this be, then even ⟨p. 50⟩to call back the weak from the study of pure Religion, and to give them a privy warning to look back, and return into Egypt? It is an easy matter for us weak men, who of our own nature are prone to superstition, to slide back to impiety. Therefore occasions of sliding back to ungodliness, ought to be taken away, and at no hand to be given. And what else, I pray you, meant God in forbidding to plpw with an Ox, and an Ass, to sow the same field with diverse kinds of seeds, and to wear a garment woven of linen and woollen together? It is an odious & detestable thing with God, that the same field of the Lord should be tilled by ungodly & godly Bishops together; If in the same Church Popish Doctrine be taught with the Doctrine of the Gospel: Finally, if Sacraments, Ceremonies, and Rites, partly Apostolic, and partly Popish, be used, and the Church be clothed with them as with a garment of linsey-wolsey. For what agreement hath light with darkness?

For me thinkes I see and heare the Monks crying out with very loud voyces in the Pulpits, both confirming their followers in their ungodly religion, by the example of your gracious Majesty, and also saying, What? doth not even the Queene of England also, a most learned and a most prudent Princesse, beginne by little and little to come back to the religion of the holy church of Rome, the most holy and sacred vestments of the Clergie men being taken on againe? we are to be in good hope that the day will come, wherein she will at length, though now they be thought to be dead, recall also all the other Rites and Sacraments of the holy Church of Rome. These and such like words, no doubt, most prudent Queen, the Monkes and Iesuites will use in the Pulpits. For they take all occasions to confirme their superstitions. Therefore to recall these stinking garments, and other rubbish of the Popish Church into the Church of Christ at this time, what is it but to give the Papists an occasion, and the best that may be, to confirme and harden themselves and theirs in their superstitions, and also to helpe them in this businesse? But let us heare what the Prophet said to Iehosaphat King of Iuda, when he helped Ahab; Darest thou helpe the wicked, and love those who hate the Lord? For this thing the wrath of the Lord is upon thee. And what other thing will this be, then even

And therefore those things which be not of God, but from them who have defiled Gods worship, are utterly to be cast away, which the Lord himself commanded to be done, when he charged utterly to destroy all things which appertained to those who should give us counsel to follow strange Gods, and to burn their garments, and all their stuff with fire in the middest of the street, to show our detestation of such Seducers, & that they might be an execrable thing to the Lord. And who knoweth not that these garments are a part of the household stuff of that Romish Seducer? There shall cleave nothing of the execrable thing, saith he, ⟨p. 51⟩to thy hand, that the Lord may turn from the fierceness of his wrath, and multiply thee, as he hath sworn to thy Fathers, &c. Wherefore to bring these garments, seeing they be household stuff of Antichrist, into the Church of Christ, what is it else then to provoke God to anger, and to kindle his fury against us? Certain it is, that he who is a true friend of Christ, will never seek to have the ornaments of Antichrist in his own house, and much less will he suffer them in the Temple of Christ. For who can endure the arms of his enemy in his own house, and specially in the chiefest room of the same? And if God will have a thing destroyed and abolished, who are we that we dare build it up again. But it is Gods will that after the death of Christ all garments of Aaron and Levi should be abolished: and he hath plainly enough manifested every where, that in these our days he would have all ungodly and vain cerem., pomps, deceits, and paintings of the Papists driven away by the shining brightness of the Gospel: because these things have no power in them to kindle and increase godliness, but greatly avail to the quenching of the same. Neither verily can I see to what other end these garments tend, then in very deed (that I may now come unto the second head) to defile and disgrace the fair face; nay, the whole body of the Church of England reformed according to the ^†Gospel; as if the chaste and honest daughter of a King should be attired with those very garments wherewith some famous and notable whore used to be adorned, and when she were so clothed, were commanded to go abroad in the streets. ⟨p. 52⟩Now who can allow or judge this to be tolerable.

Wherefore though for no other, yet for this very cause, such garments ought not to be thrust upon the Church of Christ, because that harlot of Rome hath abused, and doth still at this day abuse them (though in their own nature they be not evil) to evil, and to cover her fornications, or rather to entice men to commit fornication. For all these pomps, and Popish ceremonies are nothing else but whorish paintings invented and devised for this end, that men might thereby be allured to spiritual fornication. Is it not therefore a filthy and dishonest thing, to have these in the Church of Christ? If the brazen serpent, which had been ordained of God, and that for the wholesome use of the Israelites, was taken away by godly King Hezekiah, because the Israelites had abused it contrary to the word of God: and if Hezekiah be highly commended for this so doing, because he had turned that Serpent into ashes, and commanded them to be cast into the running water, that there might never be any print or sign of it extant any more; how much more then are these unclean garments to be banished out of the Church of God, seeing the Apostles never used them, but the whore of Rome hath used them in her Idolatrous worship, and to seduce men? For it is a very dishonest thing, that such things as are of themselves indifferent, and have been long used to the despite and dishonour of God, should be retained in the Church of God, to the hazard of the salvation of godly men. And much less that kind of garments, which is nothing but an invention of men, ⟨p. 53⟩or rather of the Devil himself, devised to seduce the simple ones: We all know what praise those common-wealths deserve, which make good laws that the subjects shall not wear out-landish and strange apparel, nor bring it into the Common-wealths, because it is a corruption of good and honest manners, and of the Common-wealths themselves.

Wherfore though for no other, yet for this very cause, such garments ought not to be thrust upon the Church of Christ, because that harlot of Rome hath abused, and doth still at this day abuse them (though in their owne nature they be not evill) to evill, and to cover her fornications, or rather to entice men to commit fornication. For all these pompes, and Popish ceremonies are nothing else but whoorish paintings invented and devised for this end, that men might thereby be allured to spirituall fornication. Is it not therefore a filthy and dishonest thing, to have these in the Church of Christ? If the brasen serpent, which had beene ordained of God, and that for the wholesome use of the Israelites, was taken away by godly King Ezekias, because the Israelites had abused it contrary to the word of God: and if Ezekias be highly commended for this so doing, because hee had turned that Serpent into ashes, and commanded them to be cast into the running water, that there might never be any print or signe of it extant any more; how much more then are these uncleane garments to be banished out of the Church of God, seeing the Apostles never used them, but the whoore of Rome hath used them in her Idolatrous worship, and to seduce men? For it is a very dishonest thing, that such things as are of themselves indifferent, and have beene long used to the dispight and dishonour of God, should be retained in the Church of God, to the hazard of the salvation of godly men. And much lesse that kinde of garments, which is nothing but an invention of men,

How then can that counsel which is given to your Majesty, be commended, to wit, that garments unknown to the Christian world in that time of the Apostles, and Apostolical men, should be brought into the Church of Christ. And if an out-landish kind of attire be not tolerated in well-governed Common-wealths, how much less are Idolatrous, and heathenish garments to be borne with in the Church, where God is to be worshipped in spirit and truth, and where he would have few and very simple Ceremonies? Also if God established by his Law, that a woman may not putt on a mans apparel, nor a man a woman's, the one being so well of it self dishonest, and contrary to nature as the other: Why then should godly Bishops, ^†and the servants of Christ be clothed, or rather shamed and deformed with the garments of godless Priests, and slaves of Antichrist? Why should we not rather, as we be of a divers religion from them, so also be discerned from them, at least in the performance of such duties as belong unto Gods worship, by outward signs, such as garments be? Verily this was Gods will, and he required of his people, ⟨p. 54⟩that it should be discerned from the profane Gentiles, as by other things, so also by a divers sort of apparel, and so should profess by this public sign, that it would have nothing to do with the Gentiles.

How then can that counsell which is given to your Majesty, be commended, to witt, that garments unknowne to the Christian world in that time of the Apostles, and Apostolicall men, should be brought into the Church of Christ. And if an out-landish kinde of attire be not tolerated in well-governed Common-wealthes, how much lesse are Idolatrous, and heathenish garments to be borne with in the Church, where God is to be worshipped in spirit and truth, and where he would have few and very simple Ceremonies? Also if God established by his Law, that a woman may not putt on a mans apparrell, nor a man a womans, the one beeing so well of it selfe dishonest, and contrary to nature as the other: Why then should godly Bishops, ^†and the servants of Christ be clothed, or rather shamed and deformed with the garments of godlesse Priests, and slaves of Antichrist? Why should wee not rather, as wee be of a divers religion from them, so also be discerned from them, at least in the performance of such duties as belong unto Gods worship, by outward signes, such as garments be? Verily this was Gods will, and he required of his people,

And why should not we do the same? Are we not the people of God? abides not the equity of the same commandment? And if the word honest be derived of honour, what honour will it be for the church of Christ to have Bishops attired and disguised with Popish visors in the administration of the Gospel and Sacraments, so as they shall rather be derided then be reverenced any whit by the people? And what commendation shall it be for your gracious Majesty in true Churches, and among true believers, that you permit such trifles to be called back into your Church? Therefore it standeth not with honesty, that holy ^†Bishops be compelled to receive such visors, neither is it indeed a matter worthy of honour and praise, neither deserveth it the name of virtue. For if your Majesty should command that all English men▪ leaving that ancient and very grave and comely attire, should wear Turkey coats, or a soldiers weed, as it is called: who would ever approve this decree as honest? And it is much less praise-worthy, if godly Bishops be enjoined, laying aside, or at least changing the honest and ancient apparel, which the Apostles wore, to wit, that common and grave habit, to put on the ridiculous & execrable or accursed garment of godless Mass-priests.

And why should not wee doe the same? Are wee not the people of God? abides not the equity of the same commandement? And if the word honest be derived of honour, what honour will it be for the church of Christ to have Bishops attired and disguised with Popish visors in the administration of the Gospell and Sacraments, so as they shall rather be derided then be reverenced any whit by the people? And what commendation shall it be for your gracious Majesty in true Churches, and among true beleevers, that you permit such trifles to be called back into your Church? Therfore it standeth not with honesty, that holy ^†Bishops be compelled to receive such visors, neither is it indeed a matter worthy of honour and praise, neither deserveth it the name of vertue. For if your Majesty should command that all English men▪ leaving that ancient and very grave and comely attire, should weare Turkie coats, or a souldiers weed, as it is called: who would ever approve this decree as honest? And it is much lesse praise-worthy, if godly Bishops be enjoyned, laying aside, or at least changing the honest and ancient apparell, which the Apostles wore, to wit, that common and grave habit, to put on the ridiculous & execrable or accursed garment of godlesse Mass-priests.

Now concerning the third part of the Princes duty, there is nothing fitter to trouble the public peace of ⟨p. 55⟩the Church then this counsel. For every novelty, especially in religion, either by it self, if it be evil, disturbs and troubles a good peace, or if it be good, gives occasion of trouble by accident, by causing contention between evil and good men. But as in things which be good of themselves, of which nature the reformation of the Churches according to the will of God is, we are not to care for the troubling of that ungodly peace, that is of the world (for Christ came not by his Gospel to keep such a peace, but rather to take it away, & to send a sword) so assuredly, by the urging of things indifferent, to trouble the peace of Churches, and to cause strife between good men and bad, yea between godly men themselves, is so wicked, that it can by no means be defended, so that Ireneus had just cause to reprove Victor Bishop of Rome, for this cause, as hath been said afore. For it must needs be, that at such times the Churches be rent in pieces, then which thing, what is more hurtful? Many examples in the histories of the Church prove this which I say. How many and how great troubles arose in the Primitive Church, between those who beside the Gospel urged also circumcision and the law, and between those who upon good ground rejected them? And how great evils would this dissension have brought to the Church of Christ, had not the Apostles betime withstood them by that council gathered together at Jerusalem, by a lawful examination and discussing of the cause by manifest testimonies of the Scriptures, and by sound reasons? If your gracious Majesty (as you ought) desire both to be and ⟨p. 56⟩to seem Apostolic, then imitate the Apostles in this matter. Neither lay and impose this yoke upon the necks of Christs Disciples your self, nor suffer it to be imposed by others. But if you see that the Bishops disagree about this matter among themselves, assemble a Synod, and cause this controversy to be examined by the Scriptures. And then look what shall be proved by plain testimonies, and strong reasons, propound that to be observed by all., and command by your decree, that that be observed, and so take disagreement out of the Church.

Now concerning the third part of the Princes dutie, there is nothing fitter to trouble the publicke peace of ⟨p. 55⟩

For your gracious Majesty ought to be very careful, that there be no innovation in religion, but according to the word of God. By this means shall a true peace, concord & unity of the Churches be preserved. But if the proceeding be otherwise, what other thing will it be, then to take away unity, and to trouble the Christian peace? And this I may not pass over with silence, that by this novelty of the business, not only the public peace shall be troubled in that kingdom, but also many else-where out of that kingdom will have occasion given them to raise new contentions in Churches, and that to the great hinderance of godliness, and the more slow proceeding of the Gospel. For all men know, that the most part of all the Churches, who have fallen from the Bishop of Rome, for the Gospels sake, do not only want, but also abhor those garments, and that there be some Churches, though few in comparison of the former, which do as yet retain those garments invented in Popery, as they very stiffly retain some other things also, because the reformers of those ⟨p. 57⟩Churches, otherwise worthy men, and very faithful servants of Christ, durst not at the first (neither judged they it expedient) utterly abolish all Popish things. But as the common manner is, every man likes his own best. Now I call those things a mans own, not so much which every man hath invented, as those beside, which every man chooseth to himself, receiveth, retaineth, and pursueth, though they be invented to his hand by others. But if there be also annexed the examples of other men, they be more and more hardened in them, and are not only hardened, but also do their uttermost endeavour by word and writing, to draw all the rest to be of their mind? Therefore we easily see what the issue will be, if your gracious Majesty admit of that counsel which some do give you, to take on apparel, and other more Popish things besides. For some men, who be not well occupied, being stirred up by the example of your Majesty, will write books and disperse them throughout all Germany, of these things which they call indifferent, to wit, that it is lawful to admit of them, nay that they be altogether to be retained, that Papists may be the less estranged and alienated from us, and so we may come the nearer to concord and agreement.

For your gracious Majesty ought to be very carefull, that there be no innovation in religion, but according to the word of God. By this means shall a true peace, concord & unity of the Churches be preserved. But if the proceeding be otherwise, what other thing will it be, then to take away unity, and to trouble the Christian peace? And this I may not passe over with silence, that by this novelty of the busines, not onely the publick peace shall be troubled in that kingdome, but also many else-where out of that kingdome will have occasion given them to raise new contentions in Churches, and that to the great hinderance of godlines, and the more slow proceeding of the Gospell. For all men know, that the most part of all the Churches, who have fallen from the Bishop of Rome, for the Gospels sake, doe not only want, but also abhorre those garmēts, and that there be some Churches, though few in comparison of the former, which doe as yet retaine those garments invented in Poperie, as they very stifly retaine some other things also, because the reformers of those