Against the Outward Apparel and Ministering Garments of the Popish Church, Discourse

Against the Outward Apparel and Ministering Garments of the Popish Church · Discourse

A declaration of the doings of thoſe Miniſters of Gods worde and Sacraments, in the Citie of London, which hauehave refuſed to weare the outwarde apparell, and Miniſtring garmentes of the Popes church.

COnſidering how hurteful a thing it is to a chriſtian cōmon weale, to hauehave the miniſters of Gods worde deſpiſed, and brought into cōtemt: we hauehave thought it our dutie, briefly to declare in writing, & to ſet forth to be ſeene of al men, ſome parte of the reaſons & groundes of our doings, in refuſing to weare the outwarde apparel, & miniſtring garments of the popes church.

Firſt, we conſider that the power that God hath giuen to his Miniſters, is giuen them that they ſhould therby edifie or build vp the Church of Chriſt, & not deſtroy it, or pul it downe: according as S. Paule writeth to y^e Corinths.2. Cor. 13.2 Cor 13 Of which edifying or building of the church of Chriſt, y^e ſame S. Paule ſpeaketh in that Epiſtle that he wrote to y^e Epheſians. It were to long to cite all his words in order, we will therfore ſet downe certaine ſentences, referringe the Reader to the places, where the ſame are written by S. Paule in that his Epiſtle.

Firſt he ſaith thus, I am non eſtis hoſpites. &c. Ye are not nowe ſtraungers and forreners, but ye are Citizens togither with y^e ſaints, and of the houſholde of God, being builded vponupon the foundation of the Apoſtles & Prophets,Eph. 2.Eph 2 Ieſus Chriſt being the Head ſtone in the corner. In whom whatſoeuer building is encreaſed, it groweth into an holy temple in the Lorde. Theſe wordes doth S. Paule write, to ſignify that the church of Chriſt, which is builded of liuing ſtones & timber, taken out both from among the Iewes and the gentiles, muſt be builded vpō the firme & ſure foundation Ieſus Chriſt, & not vponupon any other (for he was that foundatiō that the Apoſtles & Prophets builded vponupon) and that the building which is ſet vponupon y^t foundation, doth growe in to an holy Tempell in the Lorde. The builders muſt not ſuffer it to decay, but they muſt ſtill labour diligently, that it may growe into an holy temple, and that till it be as large, & as beautiful, as it is poſſible for it to be in this vale of miſery. So farre of woulde S. Paule hauehave all y^e builders of gods temple to be from the pulling downe, or defacing any parte therof.

Againe, the ſame S. Paule ſayth in y^e ſame Epiſtle. Idem dedit alios quidem Apoſtolos. &c. Eph. 4.Eph 4The ſame hath giuen vsus, ſome to be Apoſtles, ſome to be Prophets, ſome to be Euangeliſts, ſome to be Shepheardes, and ſome to be teachers, to furniſhe the Saintes vntounto the work af adminiſtration, for the building vp of the body of Chriſt, till we doe all come into the vnitie of fayth, & the acknowledging of the ſonne of God. That we may be a perfect man, and come into the meaſure of the ful age of Chriſt. That we be no more babes, to wauer and to be caryed about with eueryevery winde of doctrine, through the craftineſſe and wylineſſe of men, wherby they ſet vpō vsus to diſceiue vsus. &c. And afterwarde in y^e ſame chapter, he ſaith: I ſpeake and teſtifie theſe things, euen on the Lordes behalfe, that ye ſhould not walke as other nations doe, in the vanitie of their owne mindes.

By theſe wordes S. Paule doth plainely teache,…e dutie … a faith…ll prea…er. that al ſuch as are appointed to miniſter in the Church of Chriſt, muſt be ſtill occupied in building, and neuer in pulling down, neither in ſtaying the reaſt frō going forwarde with the building they hauehave begonne. And that ſuch ſhoulde not be ſo babiſhe, that they may be caryed away with eueryevery ſtraunge Doctrine, or deceyued with eueryevery ſubtile perſuaſion, nor walke in the vanitie of their owne mindes, but be ſtayde by the holy worde of God, and in all things acknowledge y^e ſonne of God, by exerciſing their Miniſteries according to his inſtitution, ſo nere as poſſibly they may: vtterly renouncing & forſaking all thoſe vnprofitable ceremonies & rytes, that men hauehave deuiſed without ſure grounde in Gods holy word, in following the vanity of their owne mindes. We therefore, knowing that we hauehave receiued power, to edifie and not to deſtroy, & that a day will come wherin we ſhal be ſure to receyue at his handes, whoſe builders we are, according to our doings, eyther in building or plucking downe, or in ſtaying & hindring of that which ſhould hauehave bene builded by others: dare not be ſo bolde as to admit the outwarde & miniſtring apparell of the popes church, til it may manifeſtly appeare vntounto vsus, that the ſame may helpe forwarde, and not pull downe, ſtaye or hinder the building vp of the Lordes temple, which is his Church or congregation, purchaſed & bought with ſo deare a price, as the heart bloud of his moſt derely beloued, and only begotten Sonne Chriſt Ieſus.

We woulde not therfore in theſe dayes refuſe them, if we might but conceiue an hope, that the vſe of them might helpe forwardes with y^e Lordes building: but foraſmuch as we ſee playnely the contrary, we may in no caſe admit them.

Wee graunt, that of themſelues, they be things indifferent, and may be vſed or not vſed, as occaſion ſhall ſerue: but when the vſe of them will deſtroy, or not edifie, then ceaſſe they to be ſo indifferent, that in ſuch caſe we may vſe them. For S. Paule hath taught vsus, that in the vſe of things indifferent, we muſt alwayes note, whether y^e ſame doe edifie or not. For he hath ſayd, Omnia ad aedificationem fiant. 1. cor. 14Let all things be done to edifie withall▪ If the vſing of the outwarde & miniſtring garmēts of the popes church, cannot now edifie the church of Chriſt, then doe they ceaſſe to be indifferent that we may vſe them. And howe y^e church of Chriſt is edified by the vſing of theſe thinges, is plaine to as many as will ſee.

…mple …hriſtiās.Firſt, the ſimple Chriſtians (ouer whome we ſhoulde hauehave the chiefe care) are by theſe things ſo grieued, when they ſee vsus receiue them, that they ſorrowe & mourne in theyr heartes. And ſuche amongſt them as be not altogether ſo ſtrong, but that they doe yet ſomewhat depende vponupon our example and doctrine (as the nature of man is ſo long as he is but a Nouice in Chriſt) thoſe are by vsus beaten back to ſuperſtition, from which they were before making haſt to flye. And vnleſſe God doe by his ſpyrite ſtay them: they ſhall by oure example in reuolting to thoſe thinges, which we hauehave taught to be ſuperfluous and ſuperſtitious, take occaſiō to thinke that ther is no truth in any thing that we hauehave taught, and ſo cleaue to that falſe religion, wherof theſe indifferent thinges are reliques and remnaunts, and vtterly forſake the true Religion of Chriſt, that by oure labour and trauaile began to take roote in them?

And when we hauehave thus ſinned againſt the brethren, and wounded their weake conſciences, and ſo ſinned againſt Chriſt: what may wee looke for, but that heauie curſſe,1. Cor. 8.1 Cor 8 which our Sauiour hath pronounced againſt all ſuche as laye ſtumbling blocks in theyr brothers wayes. It were muche better for vsus, that mylſtones were faſtened about our neckes, and we taſt into y^e depth of the ſea,Mat. 18.Matt 18 than that one of theſe litle ones ſhoulde be ſo offended by vsus. We dare not therefore admit theſe things, and ſo incurre the daunger of this curſſe. For it is an horrible thing to fall into the handes of the liuing God.Heb. 10Heb 10

Secondlye, the blinde, ſtubborne, and obſtinate papiſtes (whome we ought by all meanes poſſible to drawe oute of the darcke dungeon of ignoraunce,Stubburn Papiſts. ſuperſtition and errour) ſhal by our receiuyng of theſe things be encouraged, not only to continue in ignoraunce, ſuperſtition and errour, but alſo to encreaſe in the ſame, being more confirmed therin by oure retourning agayne to thoſe things, that we hauehave both by doctrine and example diſalowed & forſaken: than they coulde hauehave bene by the perſuaſions of many of their owne opinion. For they muſt needes thinke, that we, which hauehave ſo earneſtly refuſed & ſpokē againſt theſe things, would neuer hauehave receiued them again, vnleſſe it had bene made manifeſt vntounto vsus, that without them our Miniſterie is ſore defaced, and almoſt vtterly prophaned.

The Lord God therfore, when he brought his owne people into the lande of Canaan: he commaunded them,al monuments of Idolatrie muſt be deſtroied vtterlye to deſtroye all thoſe thinges, that the heathen nations (whom he had caſt out before them) had deuiſed for the furniture of their Idoll ſeruice, leaſt they in vſing of anye of thoſe thinges, ſhoulde gyue occaſion to the Heathen to thinke, that the God of heauen & earth, had any pleaſure in thoſe thinges,Deut. 12Deut 12 or neede of the vſe of them in his true ſeruice. Why ſhoulde not wee then feare to giuegive the lyke occaſion to the papiſtes, to thinke that the true ſeruice of Chriſt can not lacke theyr glittering geare, & that it is more acceptable to God, when it is furniſhed therwith?

the biſhops aduertiſſementes.But this doubt is aunſwered thus, It ſhall be leefull for all miniſters to teache & to proteſt, that they do not vſe theſe things, as things without the which the miniſtration ſhoulde be prophaned or defaced: but only for decencie and comely order, vniformitie, and obedience to our Prince. Yea, and the ſame is playnely ſet forth in the aduertiſements, that are publiſhed in print. This doubt therefore is out of doubt.

All men ſhal vnderſtand that theſe things be not enforced, as thinges that can not be lacked, but as things decent and comely, & that in the church there maye be an vniformitie in outwarde apparell and miniſterie, & conſequently mutuall louelove and vnitie.

This wiſedome & pollicie,Mans polici. paſſeth the wiſedome of God: And it is muche lyke the wiſedome of them that will hauehave Images in Churches, not to worſhyp them: but by them to exerciſe theyr ſtrength in refrayning frō the worſhipping of them: for (ſay ſuch) to hauehave Images, and not to worſhip them, is a token of more ſtrength, than it is to refraine from the worſhipping of them, when we hauehave them not. Euen ſo, to hauehave and to vſe theſe things, and yet not to hauehave any ſuperſticion or opinion of holineſſe in them, is much more perfectiō, than to hauehave no ſuperſtition in them, when they be cleane ſet aſide and left.

But the wiſedome of God,Gods wiſedome. who knoweth what we are, and how ready to abuſe euen his good creatures which he hath made to ſerue our neceſſitie, & without y^e vſe whereof we can not continue in lyfe: hath playnely forbiddē his people the hauing of Images, and hath comaunded them to deſtroy them, & al the furniture of them, as things which he doth deteſt & abhorre.Deut. 7.Deut 7 And in things not cōmaunded, and forbidden, he hath ſayde, that his people ſhall not follow their owne fantaſie in adding any thinge to his commaundement, but by the mouth of his Prophets, he hath vtterly diſalowed their additions, ſaying:Mat. … Fruſtra me colunt docentes doctrinas, praecepta hominum. Eſa…e. …In vaine doe they worſhip me, which teach doctrines that are but the commaundements of men.

The wiſedome of God hath ſayde, Take heede that ye offende not one of theſe little ones that beleue in me.Mat. 18.Matt 18 Wo vntounto that man by whom offences come. It were better for that man, that a milſtone were tyed about his necke, and he caſt into the deepe of the ſea, than that he ſhoulde offende one of the leaſt that beleue in me.

A wiſe ſhippers, that knoweth wher… daungers doe lye in the ſea, will not of purpoſe ſayle ſo neare thoſe daungers, as he maye poſſibly and eſcape: but contraryewiſe, he will hale aloufe, and be ſure (if the weather will ſuffer him) not to fall vpō thoſe daungers. Yea, & if he ſee, that the weather will not ſuffer him to holde his ſtraight courſe, withour daunger to fal vponupon the Rocks or Flattes, he will rather runne vponupon an another point wher he is ſure to finde ſea rome ynough. And ſhall we that be lodes men the ſhippe of Chriſt (to trye our cunning) creepe ſo neare the flattes or rocks, y^e we put our whole charge in daunger of periſhing by falling vponupon them? God forbydde.

That wiſe & politike gouernour of Gods ſhippe S. Paule, woulde not venter ſo farre. But ſeing daunger in the vſe of indifferent thinges he ſayth, Omnia mihi licent, ſed non omnia conducunt. Omnia mihi licent, ſed non omnia aedificant. 1. Cor. 101 Cor 10It is leeful for me a to doe al things (meaning of things indifferent) but all things doe not profit. It is leefull for me to do all things, but al things do not edifie.

Againe, he ſayth. Bonum eſt non manducare carnem, & non bibere vinum, neque quicquam in quo frater tuus impingit, aut offenditur, aut infirmatur. Ro. 14Rom 14It is good (ſayth S. Paule) not to eate fleſhe, nor to drink wine, nor to do any other thing, wherat thy brother doth ſtumble, or is offended, or made weake.

Yea, and the ſame S. Paule, exhorting the Corinthes to ſet them ſelues free from all the ſuperſtitions of the Heathen: ſaith thus vntounto them: Eandem autem habentes remunerationem (tanquam filiis dico) dilatemini & vos. 2. cor. 6.Nolite iugum ducere cum infidelibus. You alſo hauing the ſame rewarde with me (I ſpeake as vntounto mine owne children) ſet youre ſelues at libertie, be not willing to drawe in one yoke with the infidelles. What confort can there be betwixte righteouſneſſe & vnrighteouſeneſſe? Or what fellowſhip hath light with darkeneſſe? And what agreement is there betwene Chriſte and Beliall? Or what parte can a faithfull man hauehave w^t an infidell? And howe agreeth the temple of God with Images? You are the temple of the lyuing God: as ſayth God, I will dwel in them, & I will walk amongſt them, & I will be their God, and they ſhall be may people. Wherfore, get ye out from amongſt them,Eſaie. 52Isa 52 and ſeparate your ſelues from them, ſayth the Lorde. And ſee that ye touch no vncleane thyng: and I will receyue you. And I will be your father,Iere. 32.Jer 32 and you ſhall be my ſonnes and daughters, ſayth the Lorde almightie.

Theſe places of ſcriptures doe moue as to flye from al ſuche thinges, as hauehave bene brought into the church of Chriſt, eyther contrary or beſides the worde of God. And to embrace & vſe thoſe things onelyonly, which are commaunded or hauehave good grounde in the holy worde of God. Not deſpiſing the auctoritie that God hath giuen to Princes, and other Potentates: but preferring the commaundement of him that is the giuer of auctoritie, before the comaundement of thoſe that hauehave none auctoritie of themſelues, but hauehave receyued theyr auctoritie at hys hande, and ſhall aunſwere to hym for the vſe therof.

And herein we follow the cōmaundement of God, and the example of all good men. The ſeruaunt of God Moſes, hath ſayde: Non addetis ad verbum quod ego vobis loquor, Deut. 4Deut 4nec auferetis ex eo. Cuſtodite mandata Domini Dei veſtri, quae ego praecipio vobis. Ye ſhall not adde any thing vntounto y^e worde that I ſpeake vntounto you: neyther ſhall ye take any thing from it. Kepe the commaundements of the Lorde your God, which I doe commaunde you. And againe he ſayth, Non declmabitis, neque ad dexteram, neque ad ſiniſtram: Deut. 5.Deut 5ſed per viam quā praecepit Dominus Deus veſter ambulabitis, vt vi uatis, & bene ſit vobis, & protelentur dies veſtri, in terra poſſeſſionis veſtrae. You ſhall not bow neyther to the right hande, nor to the left: but by the waye that the Lorde your God hath commaunded you, ſhall ye walke, that ye may lyue and proſper, & that your dayes may be long in the land of your poſſeſſiō.

King Saule walked not in this waye:1. Re. 15. but bowed to the right hande of his owne good intent. And therefore he proſpered not, but was rooted out with al his offſpring, and one ſet vp in his place, that had a pleaſure to walk in that way.

3. Re. 12King Roboham walked not in this waye: but bowed to the left hand of his owne malitious tyrannie: and therefore ten of y^e twelue kindreds of Iſrael were taken from him, and giuen to his neighbour.

4. Re. 20.King Ezechias walked in this way: and therefore in his trouble he founde fauour & helpe at the Lordes hande, and when he was ſicke, he found health, and had .xv. yeares added to his life, & ended his life in the Lord.

As many as hauehave walked in this waye, hauehave done it, bicauſe they hauehave had and aſſured hope of a farre better lyfe, and more bleſſed eſtate after this lyfe.Heb. 11.Heb 11 And therefore, the trouble that they ſuſtayned here, hath not bene greuous vntounto them, for they had the rewarde alwayes before their eyes.

The true ProphetsThe true Prophets woulde neuer pleaſure Princes, by addyng to the commaundements of God, nor yet by taking anithing therefor, by bowing to the right hande, or to the lefte: But they dyd alwayes walke ſtraight forth in his cōmandemēs although they did oftentimes ſuſtayne great diſpleaſure at Princes handes for ſo doing.falſe prophetes. But the falſe Prophets did alwayes marke the inclinacion of Princes: & faſhion them ſelues to y^e pleaſure of Princes. For they were al brought vp in Gnatoes ſchoole, and had learned to ſay, Aiunt, aio: negant, nego. If they ſay it, then I ſay it too: If they doe denye it, then doe I denie it alſo.

Such were the falſe prophetes in y^e dayes of King Achab, who being in number foure hundreth, did with one conſent prophecie that the King ſhould proſper in the warres that he purpoſed to take in hande againſt Ramoth in Galaad. But the true Prophet Michea could not flatter, for he had not bene brought vp in flatterers ſchoole.3. Re. 22. And therfore he ſaide, Vidi cunctum Iſrael diſperſum in montibus, ſicut oues non habentes paſtorem. Et ait Dominus, non habent iſti dominum, Reuertatur vnuſquiſque in domum ſuam in pace. I ſawe all Iſraell ſcattered abrode in the mountaines, as ſheepe without a ſhepheard. And y^e Lorde ſayd, Theſe men hauehave no maſter, let eueryevery one retourne into his owne houſe in peace. This plaine man that coulde no ſkill of flattering, was ſtriken and caſt into priſon, and threatened a worſe tourne: but the falſe Prophets were highly eſteemed, tyll theyr prophecie was proued falſe, & Micheas prophecie true.

It hath alwayes bene the maner of the true prophetes to be ſure that they might truely ſaye:Eze. 13.Ezek 13 Haec dicit dominus. Thus ſaith the Lord: but the falſe Prophetes could neuer truely ſay ſo. For they vſed allwayes to prophecie out of their owne fantaſies.

Mat. 15Matt 15Our Sauyour Chriſt taught none other thing than the will of his heauenly Father: but the Scribes and Phariſies taught their owne traditions, aduauncing them aboue the commaundements of God.Mat. 16Matt 16 Wherefore our Sauyour commaundeth his diſciples to beware of their Leuen, that is, of theyr doctrine.

The Apoſtles were commaunded to go in to all the worlde, and to teache all nations, and to baptiſe them,Mat. 28Matt 28 &c. And to teache them to obſerue all thoſe things that he hath cō maunded them to obſerue. Which commiſſion they did truely and faithfully exec…. For none of them preached his owne dreames,Mar. 16Mark 16 but euerye one of them preached that which they had learned of Chriſt.

1. cor. 11Saint Paule ſaith not, followe mee & doe whatſoeuer I ſhall deuiſe for you to doe, but he ſayth:Phil. 3.Phil 3 follow me as I follow Chriſt, and looke on ſuche, as walke as ye hauehave vsus for example.2. cor. 4 And agayne he ſayth: we preache not our ſelues, but Ieſus Chriſt to be the Lorde, and our ſelues your miniſters.

We therefore, in refuſing to admit thoſe things which neither hauehave cōmaundement nor grounde in the holy ſcriptures, follow the commaundement of God, and example of al good men, which were builders of the houſe of God before vsus.

But what is all this to the purpoſe? (ſaye ſome) The things that you refuſe, are …iche as God hath neither commaunded nor forbidden: and therfore, Princes hauehave auctoritie ouer them to cōmaunde them, eyther to be vſed, or not to be vſed. In refuſing therefore, to vſe them at the comaundement of y^e Prince, ye do not onelyonly reſiſt the ordinaunce of God your ſelues, but ye doe alſo fall into that incōuenience, which ye woulde ſo faine ſeeme to be moſte afrayde of. That is, ye be made ſtumbling ſtockes to the ſimple Subiects, who ſeeing your diſobedience, are encouraged to think, that it is none offence at all to diſobey a Prince. And ſo ſeming to flye from the gulffe, ye are fallen vponupon the moſt daungerous Rockes.

To this we muſte aunſwere thus: The things that we doe refuſe, are ſuch as God neyther hath cōmaunded nor forbidden, otherwiſe than in the vſe and abuſe of them. And therefore, Princes hauehave no auctoritie either to cōmaunde or forbidde them otherwiſe than ſo. For this is the power, that God hath gyuen to Princes, To ſee his cō maundements executed, to puniſhe ſuche as breake them, and to defende thoſe that keepe them. Thus doth S. Paule write to the Romanes, Wilt thou be without feare of him that is in auctoritie? Doe wel then, & thou ſhalt not nede to feare him:Ro. 13.Rom 13 for god hath ordayned him for thy wealth. But yf thou doe euil, then feare: for he beareth not a ſworde for nought. Nam Dei Miniſter eſt, vltor ad iram, ei qui quod malum eſt fecerit. For he is gods Miniſter, a reuenger to execute his wrath vponupon that man that dothe the thing that is euill. We muſt therfor be ſubiecte, not onelyonly for feare of puniſhement, but euen for very conſcience. But this ſubiection is not to doe at the Princes commaundement, whatſoeuer the Prince ſhall for pleaſure commaunde: but humbly to ſuffer at the Princes hande ſuche puniſhementes as the lawes (whereof the Prince hath the execution) doe appoynt vsus to ſuffer for the tranſgreſſion therof.

And if the Prince ſhall take in hande to commaunde vsus to doe anye of thoſe things which God hath not commaunded,…e bōdes …d limits …f true o…edience. in ſuch ſort that we maye not leaue them vndone, vnleſſe we wil therby ruone into the penaltie of the law (whē we ſhal ſee that in doing therof, we can not edifie but deſtroye) we muſte then refuſe to doe the thing cōmaunded by the Prince, and humbly ſubmit our ſelues to ſuffer the penaltie, but in any caſe not conſent to enfringe the Chriſtian libertye, wich is to vſe things indifferent, to edification and not to deſtruction.

And if the Prince ſhall forbidde any of thoſe things to be done, which in their owne nature be indifferent, ſo that when we ſhall ſee that the leauing of them vndone, ſhall deſtroye or not edifie, then maye not we leaue them vndone, but doe them to the edification of the Church, and ſubmitt our ſelues lowely to ſuffer at the handes of the Prince, the execution of that penalty that the law doth appoint for doing, that thing which the Prince ſhall in ſuche caſe forbidde to be done.

And this is not to giuegive example of diſobedience (as it is before obiected) but by example to teache true obedience both to God & alſo to man. Firſt we obey God, in that, both in doing and leauing vndone, we ſeeke the edification of his Church. And then we obey man, in that we doe humblye ſubmit our ſelues to ſuffer at mans hande, whatſoeuer puniſhments mans lawes doe appoint for our doing or refuſing to doe at mans commaundement.

Conſidering therfore, that at this tyme, by the admitting of the outwarde apparel and miniſtring garmentes of the popes church, not onelyonly the Chriſtian liberty ſhoulde be manifeſtly enfringed, but the whole Religion of Chriſt alſo, like to be brought to be eſteemed, no other thinge, than the pleaſure of Princes: we hauehave thought it our duetye (being Miniſters of gods worde, and Sacraments) vtterly to refuſe to ſhewe our cōfirmity in receyuing of thoſe things that now are vrged and enforced, and yett willing to ſubmit our ſelues to ſuffer whatſoeuer puniſhment the Lawes doe appoint in this caſe. And ſo to teache by our example, true obedience both to God and man, and yet to keepe the Chriſtian liberty ſounde, and the Chriſtian religion to be ſuch, that no Prince or potentate, may alter or chaunge the ſame.

We hope therefore, that our Prince and all good men, will like well with this our doing, vnderſtanding by Chriſtian libertie, that freedome that Chriſt hath brought vsus vntounto, by beating downe the particion that was betweene the Iewes and the gentiles, which was the law of ceremonies contained in the law written:Eph. 2.Eph 2 In which libertye, S. Paule willed the Galathians to ſtand.Gal. 5.Gal 5 Not for that the Chriſtian libertye dothe conſiſt onelyonly in this point, but for that this is one of the three points, wherein that liberty doth ſtand.

Chriſt hath deliuered vsus from the thraldome of ſinne, the curſſe of the lawe, & the ceremonies of the ſame. By that ſinne, that the firſt man commited, al mankinde became ſo bounde vntounto ſinne, that none of Adams naturall poſteritie can be able (without regeneration or new birth) once to deſire to refraine doing that which is againſt god: From this hath Chriſt deliuered his elected & choſen children, ſo that our inwarde man, our ſpirite, our new creature or newe borne parte, hath nowe a delight in the lawe of God, as S. Paule writeth to the Romans:Ro. 7.Rom 7 From that curſſe of y^e law alſo, he hath ſet vsus free. For the ſentence that the law pronounceth againſt al them that breake any point therof, is fallen vponupon Chriſt, and he is become accurſed for vsus all,Deut. 27.Deut 27 and hathe thereby deliuered vsus from the curſſe. The ceremonies alſo, he hath ended:Galat. 3.Gal 3 for they ſerued but for the time before his ſuffering of our ſinnes. Being at the point therfore, to gyue vp the ghoſt, he ſayde: Conſummatum eſt. Iohn. 19John 19It is finiſſhed. The whole deliueraunce of my people is now perfectly wrought. They are deliuered from the tyrannie of ſinne,Iohn. 4.John 4 the curſſe & condemnation of the law, and from the ſeruitude of ceremonies. We are therfore that people that muſt ſerue God in Spirit and truth, and not in figures and ſhadowes.

Leaſt we therefore ſhoulde by admitting theſe things (which were at y^e firſt brought into the Churche with opinion of neceſſitie) bynde our ſelues and our poſteritie to the ſame or lyke neceſſitie, or at leaſt confirme, that neceſſitie in the myndes of them, which neuer thought them other than neceſſary: we doe vtterly refuſe the admitting of them, chooſing rather, (with cleare conſcience) to ſuffer the penalties of the law for ſo doing, than by receyuing any of them to fall into that horrible hel of a troubled conſcience, frome whiche God for his mercye keepe all thoſe that with ſome trouble of conſcience hauehave not refuſed them.

…euerall …oparell …r Mini…ers not …eceſſarieHow vnneceſſary a thing it is for the miniſters of Gods worde to be knowen from other men, by any outwarde apparell, maye eaſely appeare by that which we reade of Samuel, and other Prophetes, of Peter, of Paule, and other holy men.

When Saule ſought his fathers aſſes, and came where Samuel was, and met him: he did not by his apparell knowe him to be a Prophet, but ſayde vntounto him, Indica orô mihi, vbi eſt domus videntis? I praye thee tell mee, wher is the ſears houſe?Reg. 9. When the meſſangers of Ahaziah met with Eliah: they dyd not by his apparell knowe that he was a Prophet. But when they had declared to their maiſter,4. Re. 1. that it was an hairie man and one that was girded with a leather girdell: the King knewe by thoſe ſignes of auſteritie, that it was Eliah the Thesbite: bycauſe it was not a kinde of apparell, that ſerued for Prophetes to be knowen by, but ſuche homelye apparell as Eliah alone vſed to weare.

Iohn Baptiſt, who was a Prophete, and more than a Prophet, wore not any kinde of garment whereby he might be knowen to be a Prophet:Mat. 3.Matt 3 but his appareil was ſuch as was commonly worne in the wilderneſſe or forreſt where his abode was.

Peter, when he followed Chriſt into the highe Prieſtes houſe, was not knowen by his apparell to be one of Chriſtes diſciples, but by his ſpeache. For they that ſtoode by, ſayde not to Peter: Mat. 26.Matt 26thou arte apparelled like one of them, but they ſayde, thy ſpeach doth ſhew that thou art of Galile.

Sainct Hierome in his Epiſtle to Euſtochium, wherein he doth inſtruct hir, howe to kepe hir virginitie, according as ſhe was purpoſed to doe: doth amongſt other leſſons gyue hir thys inſtruction for the maner of hir apparell. Veſtis, nec ſatis munda, Hierom ad Euſtochium.nec ſordida, & nulla diuerſitate notabilis: ne ad te obuiam praetereuntium, turba conſistat, & digito monſtreris. Thy garment muſt be neyther to clenly, nor to ſluttiſhe, neyther notable by anye diuerſytie: leaſt the multitude of them that come againſt thee, and paſſe by, ſhoulde ſtande ſtill, and point at thee with the finger.

And the ſame Euſtochium, wryting to Mercella, perſuading hir to leaue the Citie of Rome, and to come and dwell with hir & hir mother Paula at Bethlehem: ſaith thus, Concurrunt ad haec loca, & diuerſarum nobis virtutum ſpecimen oſtendunt. Vox quidem diſſona, ſed vna Religio. Tot penè pſallentium Chori quot gentium diuerſitates. Inter haec quae prima in Chriſtianis virtus eſt, nihil arrogant ſibi de continentiae ſupercilij. Humilitatis inter omnes contentio est: Quicunque nouiſſimus fuerit, hic primus putatur. In veſte, nulla diſcretio, nulla admiratio, vtcunque placuerit incedere, nec detractionis eſt, nec laudis.

Men runne togither to this place, and doe ſhewe vsus the example of ſundry vertues. The language is dyuers, but the Religion is one. There be almoſt as many quiers of ſingers, as there be diuerſities of nations. And in the middeſt of theſe things, they take vponupon them no pride of continencie, which in Chriſtians is the thiefe vertue.

The contention that is amongſt them all, is who ſhall be the moſte baſe or humble of them. And whoſoeuer ſhall be in the loweſt rome, the ſame is thought to be the chiefe. In garments, there is no difference, no admiration or ſtraungeneſſe. Howſoeuer it ſhall pleaſe a man to goe in his apparel, it is neyther occaſion to be euil ſpoken of, nor to be prayſed.

The whole Cleargie of Rauenna, in the dayes of the Emperour Carolus Caluus, about the yeare of our Lorde .876. did write an Epiſtle to the Emperour, wherein are theſe wordes. Diſcernendi à plebe, vel caeteris ſumus, doctrina, non veſte: conuerſatione, non habitu: mentis puritate, non vultu. Docendi enim ſunt populi potius quàm ludendi. Nec imponendum eſt eorum oculis, ſed mentibus praecepta ſunt infundenda. We muſt be diſcerned from the common people, or other men, by doctrine, not by garments: by conuerſation, not by apparell: by puritie of minde, not by countenaunce. For the people muſte rather be taught than mocked. Wee muſte not deceyue their ſight, but fill their mindes with Preceptes and Rules. This the Cleargie of Rauenna did write, following the iudgement of Celeſtinus the firſt Pope of that name. As appeareth in the firſt tome of the Councelles.

In the Decrees alſo, the .xxj. cauſe and fourth queſtiō, we reade thus. In priſcis enim temporibus, omnis ſacratus vir, cum mediocri aut vili veſte conuerſabatur. Omne quippè quod non propter neceſſitatem ſuam, ſed propter venuſtatem ſuſcipitur: elationis habet calumniam. Quemadmodum Magnus ait Baſilius: In the olde tymes all ſuch men as were appointed to the Miniſterie, did vſe meane and baſe apparell.

For eueryevery thing that is taken for the beautie of it and not for the neceſſitie, bringeth with it the reproche of pride. As ſayth Baſilius Magnus.

By theſe places it is manifeſt, that it is nothing neceſſarie, neyther according to the example of y^e firſt church: that there ſhould be in the outwarde apparell of Miniſters, any ſuch difference, as we are nowe required to admitte.

As touching the miniſtering garmentes that are nowe enforced: how vnmeete it is that we ſhould now admit them, ſhall eaſely appeare to all that will conſider, whence they firſt came, howe they hauehave bene vſed, what opinion men hauehave had, and hauehave in them, and what ſhall happen vntounto vsus if we ſhall nowe receyue them.

For the firſt, they are partly Iewiſhe, and partly Heatheniſhe.the original of the Popiſh garmēts. For the Iewes, bicauſe they were a people muche gyuen to hauehave a ſenſible gods ſeruice, had many goodly glittering things preſcribed them, to ſtay them from receiuing of thoſe things that y^e heathen nations from amongſt whome they came, and that dwelt rounde aboute them, had and did vſe. But none of thoſe garmentes that Aarons prieſtes wore, did lack their liuely ſignifications, to be fulfilled in Chriſt and his church▪

When Chriſt therfore was come, and had fulfilled all thoſe things that were by thoſe garments figured to be fulfilled by him: then was there no more vſe of thoſe garmentes: but it remayned that the people that ſhould ſerue god vnderunder grace, ſhoulde not ſerue him in figures and ſhadowes.Iohn. 4.John 4 but in ſpirite and truth.

Suche partes therefore of the Popes miniſtring garmentes, as hauehave bene borowed of the Iewes: ought not to be receyued of vsus, bicauſe the receyuing of them, ſhoulde argue, that we are not perſuaded that the Meſſiah is yet come, which were as muche as to denye our ſelues to be Chriſtians.

Some parte of the Popes miniſtring garments were heatheniſh, as is the Surpleſſe, the Tunicles, the Cheſible and Cope. And ſome mixt of both, as is the Albe, or whyte linnen garment, wherein the Prieſt vſeth to ſay his Maſſe▪

It appeareth by Gloſſa ordinaria vponupon Ezechiell, Ezec. 44.Ezek 44that the Egiptian prieſts vſed a white linnen garment in their ſacrifices. Of what faſhion y^e ſame was, it is not ſhewed there. The lyke matter writeth S. Hierome vponupon the ſame place.

The Iewes had alſo Ephod lineum. A linnen Ephod or garment, muche like to the popiſh Albe. Platina in his booke de vitis Pontificum, wryteth, that Sylueſter the firſt about. 320. yeares after Chriſt, ordeyned that the ſacrament of Chriſtes bodye ſhoulde be miniſtred in a whyte linnen garment onelyonly,Rational. deuinoru. 3 bicauſe Chriſtes body was buried in white linnen cloth.

Of this linnen garment Durandus in his thirde booke entituled, Rationale diuinorum, ſaith, that of neceſſitie it muſt be had in all holy miniſtratiō. His wordes be theſe: Veſtis linea, qua quibuſlibet ſeruitiis altaris & ſacrorum vacantes, ſuper veſtes communes vti debent.

A linnen garment, which all ſuch as be appointed to any manner of ſeruices of y^e Altare and holy things, ought to weare vponupon their common garmentes.

The Surples with the ſignifications therof.Moreouer, he doth in the ſame place note y^e ſignifications of it. The ſhining witneſſe, ſignifieth, the cleaneſſe or puritye of chaſtitie. The name in latin, which is Superpelliciū, doth ſignifie the mortificatiō of our fleſhe, & doth put vsus in minde of thoſe garments, that God made for the firſt man and firſt woman, whiche were Tunicae pelliceae, Cotes made of pelts. The often vſe of it, doth ſignifie innocentie. The largeneſſe of it, charitie, & the faſhion of it, the paſſion of Chriſt, and the crucifying of Chriſtians, Vitiis & concupiſcentiis. To vices and fleſhly luſtes.

All this writeth Durandus of the neceſſitye and ſignifications of the Surpleſſe▪

Theſe wordes being well wayghed, all men may ſee, that the miniſtring garments of the Popes Church, were taken partely from the Iewes, and partely from the gentiles. And as Polidorus Vigilius,Cap. 5. dothe note in his fourthe booke, De inuentoribus rerum, they came from the Egyptians by the Hebrues.

How theſe garments hauehave bene abuſed,Idolater cōiurers & ſorcerers, can doe nothīg wit… out the Popiſh garmēte is manifeſt to as many as hauehave conſidered the doings of Idolaters, ſorcerers, & coniurers. For all theſe doe nothinge without them. The Idolater dare not appeare before his Idoll to offer any ſacrifice, vnleſſe he be in his ſacrificing garmentes. For without his preſcript garments, he is not only without hope to purchaſe anything for others by his ſacrifice: but alſo in great feare to ſuſtaine great diſpleaſure him ſelfe at the hands of his god, whoſe wrath he is perſuaded, that he hath deſerued by enterpriſing to do ſacrifice, lacking ſuch miniſtring garmētes as are of neceſſitye required therein. And hereof it commeth, that no maſſyng Prieſt will take vponupon him to ſay Maſſe, if he lacke any one thing y^t by the order of his Maſſe is appointed to be had, his Albe, his Stoale, his Fannel, his Amias, his Cheſible, his Cup, his Corporaſſe cloth, his Altare or Superaltare.

And if any of al theſe thinges be lacking, or not halowed by the Biſhop or Suffragane: then can he ſay no Maſſe, yea if his Cuppe or Corporaſſe cloth hath bene touched by any ſeculer perſon, it will not ſerue his turne, till it be new halowed. Thus ioyneth the Maſſing prieſt with y^e Idolaters, & is him ſelfe the greateſt Idolater of all.

The Sorcerers and Coniurers alſo, can neyther hauehave the inſtruments y^t they work with, nor vſe them, when they hauehave them: but they muſte hauehave ſome helpe of ſome of theſe thinges. Their Aarons Rodde, wherewith they worke wonders, can not be had without much helpe of theſe things. Their Aqua luſtra…s, their coniured water (without which no Circle can be made to keepe out the diuel) can in no wiſe be made without Surpleſſe or Albe. The diuels can neither be called vp, nor bounde, when they be called vp, nor yet coniured downe agayne, without an halowed Stoale.

If there were no more in vsus therefore, but a deſire, not to ſeeme to be Idolatours, ſorcerers or coniurers, it were ynough to moue vsus to refuſe to admit the Miniſtring garmentes of the popes church. but there is more to moue vsus. For we ſee what opinion men hauehave had, and hauehave ſtill in them: and what ſhall happen vntounto vsus, if we ſhall nowe receyue them.

The blinde and obſtinate papiſts ſuppoſe,The opinion that three ſortes of mē hauehave of theſe garments. that without theſe things no holineſſe can be in ought that we do: and therefore they wil not be partakers with vsus in any thing.

The weake papiſtes, which are contented to be partakers with vsus, doe fynde none ſo great faulte with vsus, as for that we Miniſter without their Miniſtring garmentes, and ſtartche breade▪

The ſimple goſpellers doe ſuppoſe, that foraſmuch as the Papiſtes doe holde that without theſe things there can be no right miniſtration: they ought not to communicate with thoſe that vſe them.

And we our ſelues (although we know the indifferencie of them in their owne nature) yet when we cōſider how theſe three ſortes, doe eſteeme them, cannot be perſuaded that we ſhould ſhew our ſelues meete to occupie the place of Paſtours or ſhepheards in the church of Chriſt, if we ſhould now vſe them.

A learned Father, & one whoſe bones were burned after his death, for the doctrine that he preached in his lyfe,Martinus Bucerus & lefte behinde him in wrytinge, beinge required to wryte his iudgemēt what he thought meete to be done in this caſe: aunſwered that he coulde be cōtent to ſuffer ſome great payne in his owne body, vponupon condition y^t theſe things were vtterly taken away. And in ſuch caſe as we are nowe, he willeth, that in no caſe they ſhould be receyued: as doth moſt plainly appeare in that which he wrote vponupon the xviij. chapter of S. Mathewes goſpel, and vponupon theſe wordes:Bucers opinion of ſuche as maintain y^e popiſhe ceremonies. Vae mundo ab offendiculis. Woo to the worlde by the reaſon of offences or occaſions of fallings: wherafter manye wordes to this effecte, he ſayth: That no man will earneſtlye ſtryue to maintayne theſe ſuperſtitious ceremonies, but ſuch as be eyther open enimies to Chriſt, or elſe backeſlyders from Chriſt. Hoſtes aut deſertores.

And bicauſe it is ſayde of ſome men, that this Father is agaynſt vsus in this matter: we ſet downe his wordes written from Camebridge, to a moſt deare friende of his beyonde the ſeas, cited by Theodore Beze in his aunſwere to the calumniatiōs of fraunces Baldwine, which wordes were written the .xij. of Ianuarie in the yeare of our Lord 1550. The wordes are theſe: Quòd me mones de puri…ate rituum, ſcito, hîc neminem extraneum de his rebus rogari. Tamen ex nobis, vbi poſſumus, officio noſtro non deſumus, ſcriptis, & coram. Ac in primis, vt plebibus Chriſti de veris paſtoribus conſulatur. Deinde etiam, de puritate puriſsima, & doctrinae & rituum. Where as ye write vntounto me concerning y^e puritye of Ceremonies, ye ſhall vnderſtande, that no ſtraunger is here called to councell in thoſe matters.

Notwithſtanding, when occaſion doth ſerue vsus, we are not ſlack in doing our dutie, both by writing and worde. And eſpecially, that the people of Chriſt maye be prouided of true Shepherds, and then alſo, that both doctrine and ceremonies, maye be brought to moſt perfect puritie. And in the ſame Epiſtle he ſayth: Sunt qui humaniſsima ſapientia, & euaneſcentibus cogitationibus, velint fermento Antichriſti conglutinare Deum & Belial. There be ſome which by moſt wordly wiſedome & vaine deuiſes, would with the leuen of Antichriſt glewe togither God & Belial. Here is the iudgement of Bucer, concerninge the retayning of Ceremonies, plainelye ſet forth, ſpeaking expreſſelye of this Churche of Englande.

And Peter Martyr, whoſe iudgement hath in this matter bene oftentimes aſked, dothe more than once in his writinges call them Reliquias Amorraeorum, leauings or remnaunts of the Amorites.

Martyr.And although he do in ſome caſe thinke that they maye be borne with for a ſeaſon: yet in our caſe, he would not hauehave them ſuffered to remaine in the church of Chriſt.

Doctor Ridley late Byſhop of London, when one Doctor Broches with others at …xforde came to degrade him a little before his death, perſuaded the ſayde D. Ridley to put on the Surpleſſe with the reaſt of the Maſſing garmentes, which he vtt…rlye refuſed to doe. Sayinge (as in the hiſtorie of Martyrs appereth,) truely if it come on me (meaning the Surpleſſe) it ſhall be againſt my will. Then the ſayde D. Brockes cauſed the ſayde Surpleſſe with the reſt of the trinkets appertayning to the Maſſe, to be by force put vponupon him. Wherevpon he dyd vehemently inuey againſt the biſhop of Rome,Ridl… … callinge him Antichriſt, and all that apparell foliſh and abhominable, yea, to fonde f…r a …ice in a play. Wherwith Doctor Brockes beinge very angrie, bad him holde his peace, for he did but rayle. Hereby it appeareth what eſtimation that worthy Martyr of God had of the Popiſhe garmentes at the tyme of his death. Albeit in the dayes of King Edwarde, he did ſtoutely maintayne them …gainſt b…ſh…p …oper.

B…ſhop …uell.Biſhop …uell in his replye to D. Harding in the .442. page againſt the breaking of the Sacrament, hath theſe wordes: Verilye in the houſe of God, that thing is hurtfull, that doth no good. All the Ceremonies of the Church ought to be cleare and liuelye, and able to edifie. Yf theſe thinges now in controuerſie can be proued ſuch, then will we not refuſe them. But in caſe they want all theſe properties (as vndoubtedly they doe) then by this mans iudgement we may well reiect them.

What ſhall happen to vsus, yf we ſhall now receyue them, ſhall be plaine ynough to them, that will but waighe theſe fewe lines afore written? It ſhall happen vntounto vsus, as it ſhould hauehave happened vntounto Moſes if he would hauehave conſented to bring the Hebrues back againe into Egipt, after he had brought them out of that lande, & through the read Sea.

We hauehave by doctrine brought many out of the Romiſhe ſlauerie of Idol ſeruice, and nowe by example we hauehave begonne to go before them, in y^e vtter aboliſhing of all thoſe chaines of darkeneſſe, wherewith they, and we hauehave bene long tyme holden in miſerable captiuitye: and were it meete, that we ſhoulde now a freſhe binde our ſelues & them with the ſame chaines?

Whileſt wee oure ſelues were in thoſe chaines, although we did knowe them to be bondes: yet we were for a ſeaſon content to beare them, tyll we might be able to cauſe others to ſee y^t which we our ſelues did ſee. And now that we hauehave by the helpe of god cauſed ſome men to ſee what theſe thinges are, and hauehave in theyr ſight ſhaked them of from our owne neckes, and looſed the ſame from their neckes alſo: what ſhould our receyuing of them againe be other than a going backe againe into Egipt, and a leading thither agayne, of all ſuche as we hauehave laboured to bring thence?

We hauehave taught that which Tertul. wryteth: Nihil dandum Idolo, ſic nec ſumendum ab Idolo. Si in Idolio recumbere alienū eſt à fide, quid in Idoli habitu videri? We may giuegive nothing to the Idoll,…e Cor…ilitis. ſo may we take nothing of the Idoll. If it be a thing againſt the fayth to ſitte at meate in the Idolles feaſt, what is it to be ſeene in the habite of an Idolater?

We hauehave taught that the popiſhe maſſe is Idolatrie, that all the popes holy creatures, as his waxe, his aſhes, his palme, his fyre, his holywater, & other his holy things made holy by his coniurations, are derogations to Chriſtes glory, & therefore to be refuſed of all Chriſtians: and ſhall it not be as meete for vsus now to flye in lyke maner from the vſe of thoſe garments that they taught to be ſo neceſſarie in their coniurations?

Surely we can not be perſuaded, but it is as great an euill for vsus, now to weare in our Miniſtration anye of thoſe coniuring garments, as it is for any of them that doe knowe what theſe coniured things are, to be partakers of them.

Leſt we ſhoulde therfore encourage the obſtinate and blinde Papiſtes to ſticke ſtill in their popiſhe puddle:the cauſes that moue the pr… achers of the goſpe… to refuſe the cōiuring garments of the papiſtes. leſt we ſhould beat back thoſe that are by oure cryinge vntounto them begynning to craule out of that puddle: leſt we ſhould ſhake off and hurle headlong into that puddle, thoſe that are by our meanes plucked out therof, and yet not ſo freed from the filth therof, but that they hauehave neede to be made cleane by our helpe, & ſtayed from ſlyding in againe: yea and leſt we ſhoulde make ſorowfull and pyerce the heartes of them, that be quite eſcaped, whē they ſhoulde ſee vsus by whoſe meanes they hauehave eſcaped, bewadled in y^e ſame filth our ſelues: and ſo bring al that we hauehave taught into doubt, and all that we ſhall teache into ſuſpicion, we hauehave thought it meete for vsus, vtterly to refuſe all theſe thinges that now are vrged.

For if we, that hauehave by doctrine proued theſe things to be ſuperfluous, & in the abuſe of them ſuperſtitions, ſhall nowe receyue them our ſelues, and ſo in doing (although not in words) affirme them to be neceſſary? What obſtinate Papiſt will not be the more confirmed in the reuerende opinion of them? what yong nouice in Chriſt, will not afreſhe embrace them? what weakling will not againe inclyne to them: And what perfect Chriſtian will not weepe in hys heart to ſee them?

And ſhall not the bloude of all theſe be required at our hands: ſhal not we once heare that horrible ſaying that Chriſt ſhal once pronounce againſt ſuche as we ſhould herein ſhewe oure ſelues to be: Tollite ſeruum nequam. &c. Take vp that naughty ſlaue, binde hym hande and foote, and caſt hym into vtter darkeneſſe: there ſhal be weeping and wayling, and gnaſhing of teeth.

Fearing therefore to loſe our ſelues with the loſſe of ſo many ſoules, beſides our ſelues: we hauehave choſen rather to venture the loſſe of worldely commoditie, than to hazarde that which no earthlye treaſure can bye. Truſting that our Prince and all other in auctoritie will fauour our iuſt cauſe, and not miſlike with vsus, bycauſe we feare god more than man, and are more loth to loſe the heauenly Kingdome, than earthly commoditie.

We hope that all wiſe men doe ſee, what marke the earneſt ſoliciters of this matter do ſhoot at. They are not, neyther were at anye tyme Proteſtantes: but when tyme woulde ſerue them, they were bloudy perſecuters, & ſynce tyme fayled them, they hauehave borne back as much as lay in them. Shall we think then, that ſuch do ſeeke the aduaū cement of gods glorye, in the ſetting forth of his true religion? no, no. Theyr purpoſe is, in vsus (ſielly wretches) to deface the glorious goſpell of Chriſt Ieſus, whiche thing they ſhall neuer be able to bring to paſſe.

For thoughe we, lyke cowardes, ſhoulde runne from our Captayne, and yelde our weapons into the handes of oure enimyes: yea thoughe we ſhoulde (lyke traitours) tourne our pikes againſt him yet wil he hauehave the victorie. For he hath the heartes of his enimies in his hande, & can cauſe them to take his part, and to vſe vsus as traytours ſhoulde be vſed.

Our goodes, our bodyes, and our lyues, we do with al humble ſubmiſſion yelde into y^e hands of gods officers vponupon earth: but our conſcience we keepe vnſpotted in the ſight of him that ſhall iudge al men. Deſiring no thing, but that it may be free for vsus by doctrine to teach y^e flocke of Chriſt, whereof we hauehave taken charge: and when we hauehave ſo taught them, to goe before them, in doing that which we hauehave taught according to the truth of gods holy worde. That when we ſhall appeare before that great ſhephearde Chriſt, our flocke with vsus, and we with our flock may heare theſe ioyful words, Euge ſer ue bone & fidelis, &c. Well done thou good & faythfull ſeruaunt: bicauſe thou haſte bene faithful in the thing that is of ſmall value, I will make thee Ruler ouer muche: enter thou into thy Lordes ioy. Whiche ioy ſhall vndoubtedly be giuē to as many as vnfaynedly ſhall louelove the comming of that ſhepheard. To whome, with the eternall father and the holy ghoſt, be all honor, glory and dominion for euer.

Amen.

Eccleſiaſticus. 4.

Stryue for the truthe euen vntounto death, and the Lorde God ſhall fight for thee.