the Deputy, was bound over for £100 and was required to appear again before Parker if there was more trouble. Crowley stuck to his principles and was fully deprived after Parker's three-month grace period had elapsed, whereupon he was sent to Cox, the Bishop of Ely. On October 28, an order was issued to the Archbishop of Canterbury and the Bishop of London to settle Crowley's case (Archbishop Parker's Correspondence, 275f.). By 1568–69, Crowley had resigned or had been stripped of all his preferments. He returned to the printing trade, although that had been his immediate reaction in 1566 when he led the nonconformists in a bout of literary warfare. (See below.) In the face of such strong opposition from his subordinates and the laity, Parker feared for his life and continued to appeal to Cecil for backing from the government. Literary warfare While under arrest, Crowley published three editions (including one in Emden) of A Briefe Discourse Against the Outwarde Apparel of the Popishe Church (1566). Patrick Collinson has called this "the earliest puritan manifesto". The title page quotes from Psalm 31; intriguingly, it is closest to the English of the Bishops' Bible (1568): "I have hated all those that holde of superstitious vanities". (See image at right.) Stow claims this work was a collaborative project, with all the nonconforming clergy giving their advice in writing to Crowley. At the same time, many other anti-vestiarian tracts were circulating in the streets and churches. By May, Henry Denham, the printer of A briefe Discourse, had been jailed, but the writers escaped punishment because, according to Stow, "they had friends enough to have set the whole realm together by the ears." As his title suggests, Crowley inveighed relentlessly against the evil of vestments and stressed the direct responsibility of preachers to God rather than to men. Moreover, he stressed God's inevitable vengeance against the use of vestments and the responsibility of rulers for tolerance of such "vain toys". Arguing for the importance of edification based on 1 Corinthians 13:10, Ephesians 2:19–21 and Ephesians 4:11–17, Crowley states that unprofitable ceremonies and rites must be rejected, including vestments, until it is proved they will edify the church. Taking up the argument that vestments are indifferent, Crowley is clearer than Hooper as he focuses not on indifference in general but indifferent things in the church. Though the tenor of his writing and that of