21.

II.

Estote probati nummularii, ut siquis nummus adulter est, et BOOK figuram Cæsaris non habet, nec signata est moneta publica, reprobetur. And St. Augustin, and the same Jerom, both Aug. Ep.19. conclude of the Jewish ceremonies, saying, Quicunque eas observaverit, sive ex Judæis, sive ex gentibus, non solum veraciter, verum etiam simulatè, is in barathrum Diaboli volvitur. So we may conclude of the Popish garments, that who- Lib. Solilo. soever useth them either for holines or policy, Antichristi mancipium est. The same Father in another place writeth after this sort, Credo infames intestabilesque haberi, qui muliebri habitu se ostentant; quos nescio utrum falsas mulieres, an falsos viros melius vocem, veros tamen histriones, verosque infames sine dubitatione possumus vocare. Ut ibidem magna quæstio est, utrum, patriæ liberandæ causâ, muliebri tunica indutus debet hostem decipere, et utrum sapiens, qui aliquo modo certum habeat necessariam fore vitam suam rebus humanis, malit emori frigore quam fœmineis vestibus, si aliud non sit, amiciri. If this zealous Father 46 had been in these days, he should have been judged but a Precisian. No, nor Tertullian, qui noluit lavare diluculo Saturnalium; because the heathen used then to bathe themselves; nor S. John, that would not abide in the house that Cerinthus was in; nor S. Jerom, or Lactance, who would not be present at plays and enterludes with the wicked; nor they that would not once shew themselves at the banquets and enterludes with idolaters, nor wear any garland, nor at the least dissemble to eat a piece of swines flesh for safeguard of their lives; nor Polycarpus, who being willed of the officer to say, that it was not he, would not deny his own name, though he might therby have saved his life: no, nor Christ himself, who would not so much as suffer his disciples to wash their hands, as the Pharisees did. These worthy examples, God no doubt of his gracious providence hath left in record for us, whom he hath reserved to these last days; that we, seing how the godly at al times have kept themselves pure from idolatry and superstition, with al the appurtinences therof, might the rather by their constancy learn to reserve our selves clean from al Antichristian pollution.

VOL. III.

BOOK

II.

cap. 3.

Now if any should say, that we do this rather of singularity than of conscience; and that we are so addict to our maners that we wil not change for the better; he may understand, that if our apparel seem not so modest and grave as our vocation requires, neither suffer to discern us from men of other callings, we refuse not to wear such as shal be thought to the godly and prudent magistrates for these uses most decent; so that we may ever keep our selves pure from the defiled robes of Antichrist. Would God that the sentence of De Dignit. Ambrose were wel weighed, whereas he saith, Sicut senatoSacerd. rem chlamys adornat, sicut agricultura rusticum, sicut arma barbarum, &c. Sic Episcopum non aliud, nisi episcopalis opera designat. Sic Paulus opus Episcopi laudat, non opes et alia qualiacunque insignia. Opera enim laboriosa Deo accepta est, non vestes opulenta, aut ullus externus Cœlestin. splendor. Cœlestinus, the first Bishop of that name, writing to the Bishops of France, who were somewhat given to superstitious apparel, saith, Didicimus quosdam Domini Sacerdotes superstitioso potius cultui inservire, quam mentis vel fidei puritati. And after it followeth there, Discernendi a plebe, vel cæteris sumus doctrina non veste, conversatione non habitu, mentis puritate non cultu. Docendi enim potius sunt rudes quam illudendi: nec imponendum est eorum oculis, sed mentibus infundenda præcepta sunt.

Thus what we ought to do both by the example of Christ, and by the fathers of the primitive Church, I have partly declared. Now for my part, as I still wish and labour for the best, so I exhort al earnestly to pray and to cal unto God, that it wil please him of his infinite mercy to shew the brightnes of his countenance upon us, and to illuminate the Queen's Majesty's heart, as he did in times past, for the true reformation of religion, the minds of so many godly princes, whom he inflamed with the zeal of his glory. Hezekias, Josias, and other famous princes, when they reformed religion according to God's word, compelled not the preachers of God to wear the apparel of Baal's priests, or of Shemarim, but utterly destroyed their garments. For Ezekias caused al the filthines, that is, al garments, and whatsoever had

4.

II.

served for the use of idolatry and superstition, to be carried BOOK out of the temple, and to be cast into the brook Kedron. Josias burnt al the stuff and vestments of Baal and his 2 Reg. xxiii. priests, not in Jerusalem, but out of the city. Jehu caused Baal's priests to put on their garments, and so destroyed them, in detestation both of the one and the other. And al this was according to the word of the Lord, who willeth not only to hold the idols as accursed, but also that we utterly abhor and count most abhominable al the things that pertain thereunto; and have nothing to do therewith, lest we be snared therewith. Read we not in the Maccabees, how the Lord destroyed al them that had any stuff of the idols. And how was Achan plagued for reserving those things which the Lord would have destroyed as accursed? We read how that Julianus caused the heathen to accommodate themselves to the maners and usage of the Christians, thinking by these means to intice to Paganism. And if we compel the godly to conform themselves to the Papists, I fear greatly, lest we fal to Papism.

Alas! my Lord, that such compulsion should be used 47 towards us, and so great lenity toward the Papists. How many Papists enjoy liberty and livings, which neither hath sworn obedience to the Queens Majesty, nor yet do any part of duty towards their miserable flocks? These misers laugh and triumph to se us dealt with, yea, not ashamed hereupon to brag, that they trust that the rest of their things wil follow. Sed qui sedet in cœlis subsannabit eos, et exitum tandem dabit nostris gemitibus.

Oh! noble Earl, at lest be our patron and stay in this behalf, that we may not lose that liberty, which hitherto by the Queens Majesties benignity we have enjoyed with comfort and quietnes. Yield not to the triumphs of the Pope against Christ. Parce quantum in te est visceribus tuis. Effundat hic iram super eos, qui non invocant nomen Domini. If there be no hope of true reformation, yet let not this policy be secluded, which S. Augustin approveth in S. Paul: let Christian liberty prevail against compulsion to evil: let not the Papists abuse us, as the Jews did the Chris

II.

BOOK tians, when they had the temporal sword on their side. Pity the disconsolate churches. Hear the cryes and groans of so many thousands of God's poor children, which hunger and thirst for spiritual food. I need not appeal to God's word, to the primitive Church, to the just plagues which are powred upon the world for lack of true reformation of religion. But let your own conscience, my Lord, judge between our case and the enemies. And if we seek nothing but God's glory, crave equity and right, labour Christian liberty, labour to overthrow idolatry, and to win souls to Christ; I beseech your Honour, though it were to your worldly loss, to pity the case. And if there be no remedy but an overthrow, yet to procure us this liberty, granted both by God's laws and man's, even to the evil doers, much les ought it to be denyed to the sincere preachers of the holy Gospel. Nè indicta causa in nos animadvertat.

a This writ by Bishop Grindal's hand.

Thus, right honorable, as I began to write of love and duty, so do I conclude with some discharge of my conscience, and with hope I trust ministred of God, to receive some comfort by your means, whom God hath principally for such purposes called to that state and dignity. I have laboured to bridle mine affection, and to temper my self from vehement words. The Lord forgive me, if I have herein offended; as I trust your good zeal towards the truth wil easily grant me pardon, seing I seek but Christian liberty, the comfort of the afflicted Church, and your honour. The Lord of lords, and King of kings, prosper your Lordship, increase his holy grace in you, and direct you in al your godly affairs, to his glory and al our comfort. Amen. a From Durham, 1564.

Number XXVIII.

MSS. penes

me.

Ordinances accorded by the Archbishop of Canterbury, &c.

in his province.

THE Queenes Majestie, of her godlie state, callinge to remembrance how necessarie it is to th' advancemente of

Goddes glorie, and, to th' establishmente of Christes pure BOOK religion, for all her lovinge subjects, especiallie the state ecclesiasticall, to be knytt together in one parfecte unytie of doctrine, and to be conjoyned in one unyformytie of rites and manners in the mynystration of Goddes holie woorde, in open praier and mynystration of sacraments; as also to be of one decent behaviour in their outward apparell, to be knowen partly by theire distincte habitts to be of that vocation; who shoulde be the rather reverenced in their office, as mynysters of the holie thinges whereto theye be called; hathe, by the assent of the Metropolitane, and withe certeine other her Commissioners in causes ecclesiasticall, decreed certein rules and orders to be used as hereafter followith.

Not yet prescribinge thes rules, as lawes equivalent withe 48 the eternall worde of God, and as of necessitie to bynde the consciences of her subjectes in the nature of the said lawes, considered in themselves, or as that theye shoulde adde enye efficacie of more holynes to the mynystration of praier and sacraments, but as constitutions meere ecclesiasticall, without anye vayne superstition, as positive lawes in discipline, concernynge decency, distinction, and order for the tyme.

Sect. I. Articles for doctrine and preaching.

Firste, That the articles, concluded on by the whole Clergie at the last Convocation, stande in full strength for unytie of doctrine, concernynge all suche causes wherof theye do intreate.

Item, That no preacher impugne or contrarie the doctrine of the same booke. And that everie Parson, Vicar, and Curate, mynystringe publiquelye, do reade the said booke of articles, without notinge or expoundinge, as theye be sett owte in the Englishe tounge, twyse in the yere to theire parishoners, viz. on the second Sondais after Sainte Michaell, and after Easter.

Item, That theye reade also the Declaration for the. unytie of doctrine, sett owte for the same purpose, in manner and forme as is prescribed in the same in printe.