That the defendors of these absurdities ( whose opinion & iudgement to the discredit of the doctrine of the gospel in this place was & is taken for Apollo his oracles , in so much as some here present haue sayd , that they had rather haue their learning , who defended these thinges , then much riches : & many of you haue sayde , that they be wel read in scriptures & doctours , they haue the scriptures & fathers at their fingers ends , so redye are they that our minister is not able to answere them . That the defendors I say haue neither learning , reason ▪ nor gouernment of themselues . It shal appeare in handling of these things both by scripture doctors , and otherwise , as occasion offereth .

Now touching the first branche , It shall playnely appeare that the papistes both by decrees of Counsels , writings of their Doctors & practises , had Images in their Churches not only to represent , but especially to be worshipped . In the 2. councell of Nice it was thus decreede , Definimus enim omni diligentia et cura , venerandas & sanctas imagines ad modum et formam venerande et viuificantis crucis coloribus et tessellis aut alia quauis materia commodé paratas dedicandas et in templis sanctis Dei collocandas habendasque . We doe with all care & diligence decree that holy Images worthy of worship be made after the manner & fashion of the worshipful & holy Crosse that giueth life , with colours & wainscot or any other matter conueniently prepared be placed & had in the holy temples of god , And in the same session , Concil Nic 2. An. 681 temp Adriani primi Pope act. 10. Imaginis enim honor in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resultat , et qui adorat imaginem , in ea adorat quodcunque descriptum argumentum , Truly the honor done vnto the image reboundeth vnto that thing that the image doeth represente , and hee that worshippeth an image worshippeth in the image , whatsoeuer is by the image represented . And ymmedyatelye after , in the same session , Jbidem . Sancta synodus exclamauit , omnes sic credimus , omnes idem sapimus , omnes approbantes subscripsimus , haec est fides Apostolorum , haec est fides patrum , haec est fides orthodoxorum , haec fides orbem terrarum confirmauit , credentes in vnum Deum in trinitat● laudatum venerandas imagines amplexamur , qui secus agunt Anathemate percelluntur , qui sic non sentiunt ab ecclesia depelluntur . The holy Synode cried out a main , we al do thus beleeue , we all so think , we all allowing the same haue subscribed , this is the faith of the Apostles , this is the faith of the fathers , this is the faith of all them that taught the truth , this fayth hath confyrmed the whole world , we beleeuing in one God praised in trinitie do receiue and imbrace Images to be worshipped , whosoeuer do not so , be excommunicated , whosoeuer thinketh otherwise , let him be expelled out of the Church . The fourth councell of Constantinople holden in the time of Pope Adrian the second hath thus decreede , Sacram imaginem domini nostri Iesu Christi et omnium saluatoris equo honore cum libro sanctorum Euangeliorum adorari decerminus , We do decree , that the holy image of our Lord Iesu Christe the Sauior of al men , Act. 8. Cap. 3. shall be adored and worshipped with equall honour of the bookes of the holy Euangelists . And in the ende of the same Canon , Dignius est enim propter congruentiam rationis , et antiquissimam traditionem , propter honorem qui ad principalia ipsa refertur , et iam declaratiue imagines honorentur et adorentur , It is very meet both for the congruence of reason , & the most ancient tradition , and for the honor that is referred vnto the principal that images be honored and worshipped , And in the councell of Trident the last session , usdem Episcopis mandat , vt doceant sanctorum inuocationem , reliquiorum honorem , et imaginum vsum , et eos qui aliter doceant impié sentire , praedicent , id quod consiliorum praesertim verô secundae Niciae decretis contra imaginum oppugnatores est sancsitum . The Synode commanded the Bishops , that they teache the inuocation of Saintes , the honour of reliques , the vse of images and they shall preach that all that teach otherwise , are of a wicked iudgement , the which thing is stablished in the decrees of Counsels but especially in the second counsel of Nice against the oppugnors or gainsaiers of images . Rationale durandi lib. 3. de pict. et ornamentis Ecclesie . And doctor Durandus among other things for the worship of images , hath this verse : Effigium Christi qui transis pronus adora , Thou that passest by the Image of Christ , fall downe groueling and worship : And a little after , Picturas non licet frangere ea occasione quod adorari non debent , pictura namque videtur plus mouere animum quam scriptura . It is not lawful to breake images because they shoulde not be worshipped for it is thought an Image doeth more moue the mynd then Scripture . Thus you heare that imagery was placed in the Church of Papistes to be worshipped , whereby you may well perceiue , how litle learning they haue , that among you so stoutly and boldly affirme the contrary , yea , theyr knowledge is little worth , no not in Popery .

To the second branch of this question , The second braunche . I say it is euident vnto al men that are not wilfully blinded that the second commaundement doth as sharpely forbidde the making and hauing of images in religion , as the worshippe of them : The commaundement standeth of three braunches , The firste forbyddeth the makyng of Images in relygion : For the Lorde in the first table doeth onely respecte his owne worshippe , and thynges belonging vnto hys worshyppe and Relygyon : Wherefore all vayne ianglynge of cauelynge Papystes , that drawe the vse of stamping , printing , grauing , caruing , or paynting , to prophane or ciuile ends , is vtterly remoued from the meaning and interpretation of this commaundement , and can therefore haue no place in this question . The second braunch forbiddeth the worshipping of images . The third braunch conteineth a sharpe threatning of almightie God against such as shall for religion sake either make or worship an image . For the first braunch of the second commaundement these are the words : Exod. 2.4 . Non facies tihi scuptile , nec vllam similitudinem eorum quae sunt in coelo . &c. Thou shalt not make to thy selfe any grauen image , nor any likenes of any thing that is in heauen . &c. Of the second braunch these are the words , yea after S. Hierome , Non adorabis neque coles ea , Thou shalt neither bowe thy selfe vnto them , nor before them , nor worship them . Deut. 4. And thus doth Moyses in the fourth of Deutronomy interprete the commandment , saying ▪ Take heede vnto your selues diligently , for you saw no Image , nor likenes of any thing at the time or day when the Lorde spake with you in Horeb in the midste of the fyre , Deut. 4. ver. 15.16.17.18.19 . least happilye you corrupte your wayes , and make vnto your selues any grauen image or likenesse of anye thing . &c. Loe here not only the Worship , but the making is forbidden , and the making of Images is here called the corrupting of their wayes . Esayas after Hierome his translation Plastoe idoli omnes nihil sunt , Esay . 44. All the makers of Images are of no reputacion , yea not only the Image , but the Image maker is accursed . The Prophet Dauid after Hierome his translation saith , Psal. 113.134 . Similis sunt ijs omnes qui ea faciunt , They are all like vnto Images that make Images , And Tertullian that is pretended for Images , sayeth : Jdolum tam fieri quam coli Deus prohibet , Libro de . Idolat. God doth forbid as well the making and the worshipping of images . Quantò precedit vt fiat qùod coli possit , can●● prius ne fiat si coli non licet , propter hanc causam ad eradicandam , scilicet materiam idolatriae lex diuina proclamat ne fecerit is idolum , et coniungens neque similitudinem eorum &c. By how much the making of an Image goeth before the worship : euen so much must the making be first auoyded if it may not bee worshipped , therefore to the vtter pulling vp of the matter of Idolatry , the lawe of god proclaimeth that you make no image and ioyneth heereto , nor anye similitude of thynges in Heauen . &c. And Lactantius , Lac●a●t . R. de origine erroris . cap. 19. Non est dubium quin religio nulla sit vbicunque Simulachrum est , Nam si Religio ex diuinis rebus est , Diuini autem nihil est nisi in Coelestibus rebus , carent Religione Simulachr● : There is no doubte , that there is no religion wheresoeuer there is any imagery , for if religion be in diuine thinges , and nothing is deuine , but that is in Heauenlye thinges , then is imagery voide of all religion . Concil. Eliber . Anno dom. 300. The councell of Elibertine holden in Spayne Anno three hundred , thus decreede agaynst Images , Placuit picturas in Ecclesià esse non debere , ne quod colitur et adoratur in parietibus depingatur . It is decreed that pictures oughte not to be in the church , nor that which is honoured and worshipped bee paynted or stained vppon Walls . And Saynt Augustine iudged that Marcus Varro the Romane came so muche nearer vnto Religion , August . de Ciuitate Dei . by howe muche hee abhorred Imagerye in Religion . The Law of Nature did teache Varro , that God being inuisible , and withall incomprehensible , coulde in no wife be represented by thinges visible , & thinges made by the skill of man of the same iudgement was Iuuenall and diuers others , Dicite pontifices ( sayth Iuuenall ) in sacro quid facit Aurum : Tell me ye Priests what profiteth your golden Images in Religion : Lactan. lib. 2. de origine erroris . 2. In like maner Persian & Horace , who in deriding imagery are brought in by Lactantius and S. Ierome .

Oh the cares of men , how void of the vnderstanding of thinges heauenly , oh how groueling vpon the earth doe they vainely bend their cogitations . And Horace ,

Olim truncus eram siculnus inutile lignum , cum faber incertus scannum faceret ne Priapum , maluit esse Deum , Deus inde ego furum atque auium , maxima formido . Yerewhile I was a doted wilde figge Tree , both barren and vnprofitable , when the workeman was in doubt whether he would make me a forme , a trestle , or ( his God ) Priapus , in the ende hee woulde haue mee a god , from this parentage I am become a god , a terrible scarecrowe to theeues and crowes , Thus wee heare by scripture and fathers that the second commaundement doth as well forbid the making of Images as the worship of them , and Doctors , Councels , yea & heathen men , also condemne the hauing of them in religion . The learning therefore reading and wisedome of those that with all boldnesse say the contrary , ye see is nothing , and in these matters is as little worth , but you may see in them the common Prouerbe verified , None is so bolde as blinde Bayard that seeth nothing , Thus much for the second Branche of the Question .

That the places of Scripture reprouing the Idolatrie of the Heathen are not to be applied vnto the Images of Christians , and that betweene idolum simulachrum and imaginem , is greate dyfference , whereto was aleaged Saint Paule , Non est Idolum in Mundo , 1. Cor. 10. There is not an Image in the world . Also S. Augustine was aleaged to the same purpose . This dystinction ( I say ) is lewd , wicked , and Popyshe first it is lewd and wicked , because it is dyrectly agaynst the worde of God , and the practise of the true Churche of God , and misconstrueth the meaning of Saint Paule and falsifieth bothe the wordes and meaning of Saynte Augustine ( as you shall heare . )

For betweene the Iewe and the Chrystyan in substaunce of Relygion , there is no difference , they bothe haue the selfe and the same GOD and Saluation in Chryste Iesus as appeareth by Adam , Gen. Isaac , Iacob , and all others . Therefore Chryste sayde vnto the Iewes Abraham was gladde to see my daies , hee sawe it , and reioyced . And Saynte Paule bryngeth the Relygion of Chryste from the promyses made to Abraham . Galat. 4. And to the Hebrewes , hee ioyneth the Iewe and the Christyan togeather , in one promyse and felowshyppe in Chryste , Heb. 11. Christe being as saith S Peter , the Corner stone . Irenaeus also witnesseth the same in these words : Siue d●bitatione igitur &c. Pet. act. 2. Therefore without all doubt or gainsaying , the Apostle witnessing the same , there is one & the selfe same god which iudged those things ( of the Hebrewes ) and sifteth out the thinges ( of the Christians ) that now are . Thys also affyrmeth Origen , Origen hom. en Esay . 6. Eusebius also , & Augustine agree in the same . In outward things in deede as Polityque gouernment , Ceremonyes , Eus. hist. eccl. lib. 1. Ceremonyal Lawes , and the outward partes of the Sacrament , Aug. sup. Ioh. hom. 2● . there is greate dyfference , but in signification , grace , substance of Religyon , Morrall preceptes , and commaundeth , there is no difference , otherwise Christ Iesus , S. Paule , and the other Apostles , had expounded and applied them vnto Christians in vayne , then there being no difference in these respectes , betweene the Iewes & Christians , when we see the Appostles apply the name Idole , and the hauing or making of Images , with the detestation as well vnto the Iew as vnto the Gentile , Ier. 2. we maye well see and perceiue that the like application belongeth vnto vs . This shall you see in Ieremy , Ezech. 16. Ezechiell , Esay , and S , Paule , and many other places : It is lewde and wicked therefore to denye the application of the scripture by condemning the Idolatrie of the Iew and Gentiles vnto or agaynste the imagery of Christians in Religion . Rom. 1. 2. Cor. 6. Now concerning the abusing of these wordes of S. Paule , Scimus quod idolum nihil est in mundo , 1. Cor. 8.2 . Wee know that an Idole or Image is nothing in the World , Whereby he denieth not the being of Idoles , or Images in substance and fourm , but in vse , qualitie , and power , 1. Cor. 8. ver. 4.5 : and thereto hee addeth , and that there is no other GOD but one , for although there bee that are called Gods in Heauen and in earth , ( as there bee manye Gods , and manye Lordes ) yet vnto vs is oure GOD the Father , of whome are all thinges , and wee in him , And our Lorde Iesus Christe , by whome are all thinges , and wee by him . Esay . 44. Rom. 1. The Gentiles and Idolaters , pretended the representation of GOD , who is incomprehensible , by an Image made by man , which cannot be , and therefore to this ende or vse there is no Idole or Image , they also pretended by theyr Imagerye manye and dyuerse Goddes , whiche is also false , and is not as Saynt Paule sayth .

They also pretended power vnto theyre Idoles , and that the thinges offered in the presence of their Images were sanctised and dedicated vnto GOD , whiche is also false , for Saynte Paule sayth , Suche Offeringes are the Offeringes and Cuppe of Deuils , and thus you maye see , Saynte Paule denyeth not the being and forme of Idoles , but the vse , qualitye , and power vnto them ascrybed by menne , and vsing the wordes of Esaye , who sayeth : an Idole or Image is nothing : it is vayn , and vanitie it selfe .

Esay . 44. Habac. 3. Habacuc sayeth : They are Mendacia , Leasinges . Thus yee also see , that the abusing of these wordes of Saynte Paule , is as lewde and wicked . And where Saynte Augustine is pretended to allowe of Images , and the Matter of them to stande where they maye doe some good , De verb. dom sup. Math , Serm. 6. ( as though this Father thoughte they mighte doe good ) heere is the Booke from whence that was pretended , the place is cleane contrarye . In his Sermon vppon the eyghth of Mathewe , hee greatelye enueigheth agaynste Idoles , saying they call vs , the Enimyes of theyre Idoles , so God graunte and bring them into our power that they maye be broken as the reste are , but this I warne you , when they are not in your iurisdiction , you doe it not : for it is the propertie of euill menne and furious Circumcillions , where they haue no iurisdiction to aduenture vppon them , and desyre theyr owne Death , they make vnprofytable haste . You all that were latelye presente , hearde what was reade , When the Lande is gyuen you in possessyon : Fyrste hee sayeth in possessyon , and then hee telleth what you shall doe : You shall breake downe theyre Alters , hewe downe their Groues , and ouerthrowe theyre Monumentes , when you haue authoritie , this shal you do , where we haue no autority we do it not , but where we haue authoritie , we leaue it not vndone , There be many pagans among vs , that haue these abhommacions within their possessions , what shall wee goe and breake them ? No , lette vs remooue them fyrst out of their hartes , and when they beecome Christians , they will eyther desire vs to breake them , or preuent vs , in breaking them themselues , And in the ende of that Sermon , he sayth : Wee preache agaynste Idoles and Images , wee plucke them foorth of mens heartes , wee are the persecutoures of Idoles , we confesse it : What are wee , the reseruers of Idoles , in deede I brake them not where wee cannot , I doe it not where the Owner of the possession complayneth , but where the Owner will haue it done , I doe it with thankes , and if I shall not doe it I am guiltie .

Thus far Augustine , who is so far from bearing with imagery that he professeth him selfe a sharpe persecutour of Imagerye howe skylfullye , and howe trulye yea how wyselye thys place of Augustine was aleaged , for defence of the Roodeloft iudge you , except the aleagers wyll affyrme this rood lofte to bee exempted from the Prynces iurisdictyon , that hath accordyng to the wordes of God commaunded the ouerthrowe of all suche monumentes . Nowe because I haue Augustine in myne handes and that openlye in the Churche , and manye of you present , it was boldelye and rashlye sayde , Rom. 1. that there was as muche dyfference beetween the Sacramentes of cyrcumsition , and baptisme , as between a newe coate and an olde . Collo. 2. Saint Paule teachynge vs that they are bothe one , 1. Cor. 10. I wyll reade vnto you the Iudgementte of Saint Austine touchyng thys matter , Tr●c . 26. vppon the sixte of S. Iohn , Sacramenta illae fuerunt in signis diuersa , Sed in re significata paria sunt : These Sacramentes in signes differed from oures , but in the thing signifyed , they are like , and all one , and to this purpose , in that place hee alleageth the Apostle Saynte Paule , and further , 1. Cor. 2. ad Quodvult deum , this Augustine who is pretented to allowe Images doe recken them for Heretiques that pretende the resemblynge or representynge of GOD by an Image , and calleth them Antropomorphets , Antedecor . so doeth Origine vppon the Romaynes , so doeth also Epiphanius the Bishoppe of Cipris , who as hee wente towarde Bethell to meete with the Bishoppe of Hierusalem , passing by a Village called Anablatha , hee entered an Oratorye or house of praier , and sayth hee : inueni velum dependens in foribus eiusdem Ecclesiae , tinctum atque depictum , et habens imagenem quasi Christi , vel sancti cuiusdam , non enim satis memini cuius Jmago fuerit : cum hoc vidissem in Ecclesia Christi , contra authoritatem Scripturarum hominis pendere imaginem . scidi . &c. I founde a cloth hanging in the enteraunce of the Churche , stayned and paynted , hauinge the Image , as it were of Christe , or of some other Saynte , I doe not well remember whose Image it was , when I sawe the Image of a manne hang in the Churche of Christe , contrarye to the aucthoritye of the Scriptures , I cutte it downe . &c.

Thus you also see the Scriptures by Augustine , by Origine , and Epiphanius , applyedde agaynste Christiannes , for the hauing of Images , yea so farre , that by those Scriptures , they condemne images , matters in religion for Heretikes : but now between Jdolum , Simulachrum , Similitudinem , or Jmaginem , there is great difference , for Idolnus and Simulacrum , do euer signify the Idols & false Gods of the Gentiles , and are not to be applied vnto the images of Christians , this is as skilfull and learned distinction as the rest , Tert. de Idol . and of like truth . Tertullian in his booke against Idolatry deriueth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his Greeke primitiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quod grece formam sonat ab eo per dimunitionem , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deductum , aeque apud nos formulam facit , igitur omnis forma , vel formula idolum se dici exposcit , That in greeke doth signifie a forme , or fashion , for idole by diminutio is brought and doeth with vs indifferentlye signifie a shape or fashion , therefore euery shape or forme requireth the name of Idole . Loe here is the difference of Jdolum as a greeke word et Similitudo or Imago a Latin word , signifying the self & the same thing , for Simulacrum a Grammer Boye hauing learned the seconde parte of Grammer , can tel you that similitudo commeth from similes that signifieth like , so doeth simulacrum come from simulatum , that signifieth to liken , so simulacrum and similitudo are both one , and signifieth a likenesse or Image , as imago : Loe here is their great learning that so boldlye and rashly talke they know not what , thus muche for the thyrde branche .

They say this Roodelofte is no monument of Idolatrie , Tert de Idola● Tertullian telleth vs , that monumentum is anye thing that putteth in minde the memory of thinges not present . Nowe enter into the consideration of your owne myndes , and remember with youre selues , whether when you beholde this lofte , you at some time or other , thinke with youre selues , sometime yonder stoode a Crucifixe , Mary and Iohn , or when your Chyldren doe aske you what this Lofte is , or why it standeth there , and is more gaye , then the residue of the Churche : Doe you not aunswere , It was the Roodelofte , there stoode the Roode , Mary and Iohn , and when they saye further , where is now the Roodes , and why is it now taken awaye , do you not aunswere , They were Idoles , and therefore are taken away .

Thus both the iudgemente of Tertullian , yea of all learned men , the cogitation of your own mindes , the questioning of your young ones , the common name whereby it is called , teacheth that it is a Monumente of Idolatrie . Further the Lawes of this Realme , the iudgemente of our most gratious prince , ( whom the Almighty euer preserue to the vtter ouerthrowe of Idolatrie ) with the practise of her Commissioners giuen vnto diuerse learned menne of this Realme , as well in the common Lawes , and ciuile Lawes , as in Diuinitie , teacheth vs that this Roodelofte is a monumente of Idolatrie , for euery where in the fyrste yeare of her Gracious reigne , they gaue commaundement to ouerthrowe them in euery place , as may appeare vnto you by Saint Neots your next neighbour , where Doctor Bentam , & Doctor Neueson , and Sergent Fleetwood caused the Roodlofte there to be cut downe , by the seates of the quyer , leuing no memoryal thereof , that their doyng myght be an example vnto the residue of the countrey to do the like . Seing therefore that these proofes do so clearelye declare it to bee a monumente of Idolatry , whyche in trueth hath and doeth greatlye offende the consciences of the beste sorte , and disquieteth the whole number of this congregation : Let me say vnto you as Moyses at the red Sea sayde to the Israelits , Exod. 14. when Pharao had hemmed them in with his armye , feare ye not , stande still , and beholde the great workes of the Lorde , ye see the Egiptians now , but after this day shall yee-see them no more , be not offended , quiet your myndes , ye nowe see this monument that hath so troubled vs , but after this , in this fourme and fashion shall ye see it no more , the Lord will so deale with vs , assure your selues , And thus muche for the fourthe branche .

Now what learning , wisedome , and gouernmente those men haue , that take vpon them the defence , that Images were not by the Papistes , brought into the Church to be worshipped . That the commaundement doth not forbid the making and hauing of Images in religion , but the worship only , that there is such difftrence in signification , betweene idolum , simulachrum & imaginem , or similitudinem , that one maye not bee put for an other , and the scriptures reprouing the Idolatrie of the heathen , may not be applyed against the images of Christians : finallye that this Roodloft is no monument of Idolatrie , by these things alredy said you may easily perceiue , what learning soeuer your Minister hath , trust me they haue no learning wisdome , discretion , nor gouernment at all , lette them therefore deceiue you no more , for as in these things , so in other thinges belonging to religion shall you fynde them . There bee the bookes that they themselues pretended , take them who will , carry them whether you will , and if I haue not dealt simply , playnely , and truelye , then beleeue me no more , but if you finde this saying true , then quyet your selues , & receiue the Doctrine and doubte thereof no longer . But some will saye this is verye hote , and vncharytable , so openlye , and so sharpelye to reprooue , it woulde haue bene more mylde , and priuate : GOD is my witnesse I wish no mannes fynger to ake , but onelye in the feare of God reprooue not the persons , but reprooue and conuince the Errors , that the mayntayners thereof maye be ashamed of them , and leaue them , the simple warned to open theyre eares , to the hearing of anye suche thinges hereafter . S. Paule vnto the Galathians wisheth suche as troubled the Congregation to bee cutte off from them . Galat. Phil. 3. To the Phillippians he calleth them Dogges that maintained superstition after the receiuing of the gospell . To the Corinthians , 1. Cor. 15. he will not call them men that at Ephesus impugned his doctrine , but cals them beastes . Christ calleth such , wolues . In the reuelation of Sainte Iohn , Apoc. 9. 2. Pet. 2. suche bee called Locustes . Saint Peter calleth them beastes without reason , which the mild spirite of God compareth the enimies of his truth vnto , Nahum . 2. Dan. 9.10 . Mich. 4. in Nahum , Daniel , Miche as & in other of the Prophets : who will reade shall perceiue . Christ our Sauiour , the mildest of all others calleth them Wolues , theeues , and murtherers ▪ Iohn Basttist calleth them the broode of adders . Mat. 3. Such therfore as mislike of the vpholding and maynteinance of errors in the sighte of God , Ioh. 1. that hee by his Ministers doth with all sharpenesse ryse vp agaynste them , giuing them greate charge , that when the Wolfe assayleth the Sheepeful●● , Mat. 10. that then they do earnestly oppose and sette themselues agaynst such Wolues , yea euen vnto the losse of their lyues ▪ for if they be colde in such assaultes , and preferre the benefite of their temporall quietnesse & safetie , Eze. 34. before the glorye of God , & the safety of the soules committed vnto their charge , they shall lose theirs owne liues in the world to come , and the blood of the simple that so peryshe throughe theyr coldenesse , will GOD in the rygour of hys Iustyce , requyre at theyr hande , the LORD therefore graunte vnto the ministers of hys Gospell suche assistaunce of his holy spirite , that with all knowledge , zeale , and boldnesse , they may diligentlye set foorth vnto his people , the truth of his worde , and with all constancy to withstand and conuince the gainesayers thereof , to the aduancing of his own glory , the euerlasting comfort of his chosen , the downfall & ruine of Antichrist , whome the Lord Iesus with the glorious presence of his spedy comming , confound & vtterly ouerthrowe , vnto whom with God the father & the holy Ghost , one eternall and euerlasting God be all glory power & dominion both nowe and euer .