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

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.

And therfore those things which be not of God, but f•om them who have defiled Gods worship, are utterly to be cast away, which the Lord himselfe commanded to be done, when hee charged utterly to destroy all things which appertained to those who should give us counsell to follow strange Gods, and to burne their garments, and all their stuffe with fire in the middest of the street, to shew our detestatiō 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 houshould stuffe of that Romish Seducer? There shall cleave nothing of the execrable thing, sayth hee, ⟨p. 51⟩to thy hand, that the Lord may turne from the fiercenesse of his wrath, and multiplie thee, as he hath sworne to thy Fathers, &c. Wherefore to bring these garments, seeing they be houshold stuffe of Antichrist, into the Church of Christ, what is it else then to provoke God to anger, and to kindle his fury against us? Certaine it is, that he who is a true friend of Christ, will never seeke to have the ornaments of Antichrist in his owne house, and much lesse will he suffer them in the Temple of Christ. For who can indure the armes of his enemy in his owne house, and specially in the chiefest roome of the same? And if God will haue a thing destroyed and abolished, who are we that we dare build it up againe. 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 dayes he would have all ungodly and vaine cerem., pompes, deceits, and paintings of the Papists driven away by the shining brightnesse of the Gospell: because these things have no power in them to kindle and increase godlines, but greatly availe 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 faire face; nay, the whole body of the Church of England reformed according to the ^†Gospell; as if the chaste and honest daughter of a King should be attired with those very garments wherewith some famous and notable whoore used to be adorned, and when she were so clothed, were commanded to goe abroad in the streets. ⟨p. 52⟩Now who can allow or judge this to be tolerable.

1. †Untrue, o• misinformed.Vntrue, o• misinformed.

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,

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

As if forsooth the Papists, though we for peace sake admitted of all those things, would ever amend their Doctrine, and banish out of their churches, or at any hand lay down their false and godless decrees, manifest and abominable superstitions and idolatries: and there will be some who will answer such books once dispersed. So of this English fire there will rise a ⟨p. 58⟩a new burning flame in Germany and France, on which hot coals the Papists as so many Smiths a forging, will sprinkle cold water to make the flame the more vehement. And is not this a goodly benefit? Who therefore doth not see that this counsel tends to the troubling of all Churches.

As if forsooth the Papists, though we for peace sake admitted of all those things, would ever amend their Doctrine, and banish out of their churches, or at any hand lay down their false and godlesse decrees, manifest and abhominable superstitions and idolatries: and there will be some who will answer such bookes once dispersed. So of this English fire there will rise a ⟨p. 58⟩a new burning flame in Germanie and France, on which hot coles the Papists as so many Smiths a forging, will sprinkle cold water to make the flame the more vehement. And is not this a goodly benefite? Who therefore doth not see that this counsell tends to the troubling of all Churches.

To conclude, that golden saying of a certain learned man is very true and certain, and approved by long experience, that indifferent things, that is, the question about indifferent things, is that golden apple of contention. So much shall suffice to have spoken of the troubling of public peace; what should I say of the consciences of private believers? It is manifest, that they are greatly troubled with this commandment, to put on these linen garments. For they do so greatly complain, that their lamenting voices and groans do reach unto, and are heard in Germany. Now how grievous and distasteful an offence it is to trouble the consciences of the godly, the holy Scripture showeth: partly when it commandeth that we make not the holy Spirit sad, neither offend the weak ones; partly when it threateneth grievous punishments against those who fear not to do these things: partly also when it propoundeth the examples of the Saints, and specially of Paul, who speaks thus: If meat offend my brother, Isle eat no flesh while the world standeth, that I may not offend my brother. For in those words he giveth a general rule, by his example, taken out of the doctrine of Christ, to wit, that no indifferent thing is to be admitted and yielded unto, much less to be urged upon others, and least of all to be ⟨p. 59⟩commended by decree: if in the admitting, urging, and commanding of it, the minds of good men, and consciences of the faithful be offended; for a tender conscience, which feareth God, is a thing most precious and acceptable to God. How therefore can that counsel be approved, which would have a law established and proclaimed by the Princes command for the use of garments to be used by Ministers in the ministry. For (to speak many things in few words) if such garments be to be propounded to the faithful, they are to be propounded either as indifferent, or as necessary: if the later, we do ungodlily, because we make those things necessary, which Christ would have to be free: If the former, then are they to be left free to the Churches. But by commanding and compelling, we make things that be free and indifferent, to be necessary, and so fall into the same trespass.

To conclude, that golden saying of a certaine learned man is very true and certaine, and approved by long experience, that indifferent things, that is, the question about indifferent things, is that golden apple of contention. So much shall suffice to have spokē of the troubling of publick peace; what should I say of the consciences of private beleevers? It is manifest, that they are greatly troubled with this commandement, to put on these linnen garments. For they doe so greatly complain, that their lamenting voyces and grones doe reach unto, and are heard in Germany. Now how grievous and distastfull an offence it is to trouble the consciences of the godly, the holy Scripture sheweth: partly when it commandeth that we make not the holy Spirit sad, neither offend the weak ones; partly when it threatneth griveous punishments against those who feare not to do these things: partly also when it propoundeth the examples of the Saints, and specially of Paul, who speakes thus: If meat offend my brother, Ile eat no flesh while the world standeth, that I may not offend my brother. For in those words he giveth a generall rule, by his example, taken out of the doctrine of Christ, to wit, that no indifferent thing is to be admitted and yeelded unto, much lesse to be urged upon others, and least of all to be

Moreover, either they be ordained of God by Moses, or they be delivered by Christ God manifested in the flesh, or they be ordained by the holy Ghost working and speaking in the Apostles, or they are of men, either godly or wicked. Those Ceremonies & Levitical garments, which were ordained of God by Moses, ought all of them to have an end after the death of Christ, as the Scriptures show plainly, especially the Epistles of Paul to the Coloss. and Hebr. therefore they cannot be revoked and called back without the transgression of Gods will. It cannot be said that Christ taught them, because there is no word extant to that end, but rather he taught plainly oftentimes, that all Moses his Ceremonies were ended. And the same ⟨p. 60⟩I affirm concerning the Apostles. It remains therefore that they be said to be of men. If they be from godly men, then were they ordained of them, either to edification, or for order and comeliness. But they avail not to edification, that is, to further comeliness, but rather tend to the overthrow of it, as we saw before; neither for any good order, but rather they tend to disorder, for there is a confusion of godly & wicked Bishops, whereas it is meet and equal, that one of them be discerned from another, even by their garments also. Neither do they make Christs spouse comely, as we showed a little before. Therefore we ought not to yield unto them. And such things as have been invented by men, void of Gods Spirit, do nothing appertain to us. Lastly, the Apostles used not these garments. For we have no authentic testimony. Now the church is to be fashioned after the rule of that Apostolical Church in Ceremonies and garments, as well as in Doctrine. What do we then with these garments in the Church? By whose authority can they be approved? What profit or wholesome use can the Christian people have by them? But on the contrary we have showed that godliness is weakened by them, the pure worship of God is violated, Popish superstition is by little and little called back, the godly be offended, the wicked be confirmed and hardened in their ungodlinesses; the weak in faith are brought into hazard of their salvation; there are occasions of many evils given; Monks and other Popish preachers are hereby helped to confirm their followers in their superstition; the wrath of God is provoked against us;

Moreover, either they be ordained of God by Moses, or they be delivered by Christ God manifested in the flesh, or they be ordained by the holy Ghost working and speaking in the Apostles, or they are of men, either godly or wicked. Those Ceremonies & Leviticall garments, which were ordained of God by Moses, ought all of them to have an end after the death of Christ, as the Scriptures shew plainly, especially the Epistles of Paul to the Coloss. and Hebr. therfore they cannot be revoked and called back without the transgression of Gods will. It cannot be sayd that Christ taught them, because there is no word extant to that end, but rather he taught plainly oftentimes, that all Moses his Ceremonies were ended. And the same

those things which God would have to be destroyed, are hereby builded again by us; the whole face of the Church is defiled and disgraced: there is a foul sin committed against honest and good laws forbidding the putting on of strange & outlandish garments: and so the whole Church is dishonoured, Besides the public peace of the Church, yea of many churches is troubled: one Bishop is set against another, the consciences of the godly are troubled, and the minds of good men are offended, Gods spirit is made sad in them, and this apple of contention is cast, as it were, upon the table of the Gods.

those things which God would have to be destroyed, are hereby builded againe by us; the whole face of the Church is defiled and disgraced: there is a foule sinne committed against honest and good lawes forbidding the putting on of strange & outlandish garments: and so the whole Church is dishonoured, Besides the publicke peace of the Church, yea of many churches is troubled: one Bishop is set against another, the consciences of the godly are troubled, and the minds of good men are offended, Gods spirit is made sad in them, and this apple of contention is cast, as it were, upon the table of the Gods.

Now seeing the matter stands thus, most gracious Queen, not only I, but all my fellow-ministers, and all the godly prostrate before you, entreat your Majesty, and for Jesus Christs sake, whom we are persuaded you love from your heart, we humbly beseech your Majesty not to embrace that counsel aforesaid, neither to give ear to such counsellors. For these counsels (most godly Queen) are not for the good of that your church and kingdom, nor for the honour of your Majesty, seeing they neither serve to the increase of godliness, nor to the retaining of the honesty of the Church, neither to the preservation of public peace, but rather very greatly weaken all these good things,¹ which your Princely Majesty ought chiefly to stand for. Let your Majesty rather bend all your thoughts, authority and power hereunto, that first and above all you may have Bishops, who be truly godly, and well exercised in the holy Scriptures, as by the blessing of God you have very many, and that ⟨p. 62⟩you make much of, and give ear to them. Secondly, that you be careful that with all diligence they may discharge their office, watching over the flock, teach sound doctrine, confute heresies, drive away Wolves, keep every man in his own calling, and exhort and stir up every man to lead a life beseeming a Christian. The Elders also and Deacons, are to be admonished, that every one be diligent in his own office, and if need be, they are to be compelled by your gracious Majesties authority, that neither the former by their sleeping and winking at the misdemeanours of the flock, suffer the reins to be loosed to all licentiousness, and to the lusts of the flesh; neither that the later, by reason of their immoderate care for their own private businesses, neglect the poor people of the Church, and omit such other things as belong to their office. For these three sorts of men be the very sinews of the Church, upon whom the salvation or destruction of the Church doth chiefly depend.

Now seeing the matter stands thus, most gracious Queene, not onely I, but all my fellow-ministers, and all the godly prostrate before you, intreat your Majesty, and for Iesus Christs sake, whom we are perswaded you love from your heart, we humbly beseech your Majesty not to embrace that counsell aforesayd, neither to give eare to such counsellors. For these counsells (most godly Queene) are not for the good of that your church and kingdome, nor for the honor of your Majesty, seing they neither serve to the increase of godlinesse, nor to the retaining of the honesty of the Church, neither to the preservation of publick peace, but rather very greatly weaken all these good things,

Furthermore, your gracious Majesty ought to use great care and diligence, that the Universities, and in them good and godly teachers, be well looked to, cherished, liberally maintained and preserved, for these are as the mothers, and nurses of the Churches, in which and by which those are to be fashioned, borne, brought up and adorned, who being fit, may be called from time to time to rule and govern the Churches. Last of all, such things as cannot be corrected and amended by the word and discipline of the Church, as it is necessary, that according to Gods word they be cut off and taken away by the sword of the Magistrate, ⟨p. 65⟩so your gracious Majesty is to take care of them: as adulteries, blasphemies, and other capital crimes of that sort. For God hath given the Magistrate the sword for this end, that ungodly seducers, filthy knaves, and unquiet men being restrained, the rest may lead a quiet and peaceable life in all godliness and honesty. This is the matter (most gracious Queen) whereon you are to spend your thoughts, hereabout are your counsels to be occupied, here is all your strength to be showed, namely, that (to end in a word) we all denying ungodliness and worldly lusts, may live soberly, justly, and godlily in this present world. For this is the true and fairest garment of all other. For which every man ought to take care, to wit, that having put off the old man with his works, we put on the new man, that is, our Lord Jesus Christ, neither are there any other true ornaments which become Christian Bishops, besides those which the Apostle hath laid down in his writings to Tim. and Tit. A Bishop must be unreprovable, the husband of one wife, watching, sober, modest, harborous, apt to teach, not given to wine, no striker, nor given to filthy lucre, but gentle, no fighter, not covetous, one that can rule his house honestly, having children under obedience in all honesty, not froward, not angry, righteous, holy, &c. For garments and ornaments of Aaron's high Priest, were types of these true ornaments; those were the shadows, these be the body. Wherefore let those be gone, and let these abide still. And then at length shall we have the whole Church, and so the Bishops rightly and truly apparelled.

Furthermore, your gracious Majesty ought to use great care and diligence, that the Vniversities, and in them good and godly teachers, be well looked to, cherished, liberally maintained and preserved, for these are as the mothers, and nurses of the Churches, in which and by which those are to be fashioned, borne, brought up and adorned, who being fit, may be called from time to time to rule and governe the Churches. Last of all, such things as cannot be corrected and amended by the word and discipline of the Church, as it is necessary, that according to Gods word they be cut off and taken away by the sword of the Magistrate,

Once again I humbly beseech your gracious Majesty, that thinking no more of those outward garments, you will mind and consider how these true and spiritual ornaments may be retained, put upon, and kept in the Churches. And as I said in the beginning, that according to your gracious Majesties clemency, you will be pleased to pardon my boldness in writing. Our Lord Jesus Christ long preserve your gracious Majesty safe and sound to us, and to the whole Church. From Heidelberg. 10. Septemb. 1571.

Once again I humbly beseech your gracious M•jesty, that thinking no more of those outward garments, you will mind and consider how these true and spirituall ornaments may be retained, put upon, and kept in the Churches. And as I said in the beginning, that according to your gracious Majesties clemency, you will be pleased to pardon my boldnesse in writing. Our Lord Iesus Christ long preserve your gracious Majesty safe and sound to us, and to the whole Church. From Heydelberg. 10. Septemb. 1571.

FINIS.