Certain reasons of a private Christian against conformitie to kneeling in the very act of receiving the Lords Supper. By Tho: Dighton Gent

TO THE CHVRCH OF GREAT BRIT∣taine in generall, or to the seve∣rall congregations or Churches therein in particular, being the true visible Churches of Christ, grace & peace bee multiplied for ever.

IT is not vnknown, how vtterly vnlaw∣ful, yea altogether impossible it is, to serue or conforme to two masters;* 1.1 as also that by our fall in Adam we haue not onely forsaken our first master of Creation, who in our innocent estate did immediat∣ly direct, teach and leade vs into all truth, but haue betaken vs to a new master whose Inventions or nouelties we did most voluntarily subscribe vnto, euen Satan who now doth immediately in the estate of nature, guide and leade all the children of men (as well in the Church

as out of it) into all falsitie and error in all things concerning God and his Church and yet also how euerie one naturally doth most willingly (though some perhaps more wisely or learnedly, and others more vilely and desperately) yeeld their hartie obedience vnto him, though not in their purpose and intention, yet at least in error of their Iudgment and corrupted resoluti∣on. For the vnderstanding being vtterly blinded, we think in our reason, wisdome and learning, that to be certe〈…〉〈…〉ly good, which is directly euill,* 1.2 that to be cleare light which is Egiptian darknes, that to be the service of God which is the apparant worship of Deuills, and so think and are verely perswaded our master to be God, when in verie trueth it is Satan. True it is, that wisdome, discretion, learning, and many other excellent parts and gifts, (yea euen in heavenly things) nature may and doth still by industrie attaine vnto, but the sauing or sanctfying graces of God which bring the heart vnto Christ, (that new or renewing master) are super∣naturall, euen the immediate worke of the holy ghost, whose schollers or seruants euerie one of necessity must be that will be saued, and thus farre I take it is agrreed on all sydes in all our Churches or con∣gregations. (For I speak to none but to such among vs as professe thēselues to be the schollers of Christ) now being matricu∣lated

or by the blessed sacrament of holy Baptisme Initiated into the schoole or corporation or bodie of our Lord and Saviour Iesus Christ.

I humbly beseech euerie one that doth sincerely purpose euer to take the lest de∣gree of true holines or sanctification (without which no man shal see God) seriously to con∣sider what books (whether historical, pro∣pheticall, politicall, poeticall, or Euan∣gelicall) or authours (as they terme them) must here to this purpose be lear∣ned and professed and these are all bound vp together in one volume of the canoni∣call, sacred or inspired scriptures, and for their excellencie called the Bible, all o∣ther writers or authors diffring from these in any thing concerning God or his wor∣ship, by teaching or pressing some things which are not truly grounded vpon these, are to bee esteemed books of our second master,* 1.3 & therefore to be accursed how ho∣nest or holy soever their intention or drift pretends or seems to be; yea of most ab∣solute necessitie it followes, that all who do upon any terms learne their lessons from thence and so conforme unto them, do thereby conforme unto Satan, who of all men (in their wits) is acknowledged to be the author and teacher of all lessons or doctrines, concerning religious ceremo∣nies, callings, or gestures in the worship of God which are not in evidence and

power of the holy Ghost, plainly groun∣ded upon the word of God, for there bee but two masters, who are by Christ opposed the one to the other, All trueth therefore is to be learned of the one, and to be col∣lected or gathered onely out of his books or sacred writings, even from God to whom onely wee must giue credit in his word (for oportet discente credere) whatsoe∣ver then is learned elsewhere, must needs bee from that other master as the proper lessons of his open and free schoole (wher∣in yet wee confesse all the excellencies of of all arts, and all the deepenesse of lear∣ning do abound) who must also in those arguments and reasons we ground or pra∣ctise upon, bee credited and beleeved to bee the authour of that supposed truth which we make profession of by our so doing.

Let us therefore bring forth those bookes, or authours into the open view of the world, wherein this lesson of Con∣formitie, or refusall thereunto is taught and learned, that so every Scholler may be knowne by his own Master, and the au∣thours publickly taught in his schoole.

Now if any be ashamed to professe that hee obayes or learnes this lesson of any o∣ther then of God, then must hee either shew his warrant and authoritie out of the sacred Scriptures, for the things hee professeth and practiseth in this contro∣versie,

or else he plainly discovers whose scholler he is, for they onely are the foun∣taine of trueth that which comes from them is holy and sincere, but if it be grounded vpon men or Churches, though ancient and orthodox in many other things, yet the filthines of their channell, in all matters (especially) of religious vse will leaue some infection behinde it. Let vs therfore trie all things,* 1.4 yea though they haue beene the receaued opinions or practises of the holiest men and purest churches in the world (whose iudgment yet is highly to be reuerenced, though it differ from ours till the worde of God do euidently to our consciences dicide the Controuersie) and keepe or conforme to that onely in the divine service of God which is good, which nothing possibly can be,* 1.5 but that which comes from God, the sole author of whatsoever is good. For howsoever it cannot bee denied but that surely there is a spirit in man,* 1.6 and great excellencie of learning, wisedome, government and discretion in the subor∣dinate tutors or teachers of this other master, yet the inspiration of the Almigh∣tie (or the inspired word of God onely, by the effectuall working of the holy Ghost) giveth understanding, especially in all things of a religious use in the publick worship of God.

To ground religious conformity there∣fore

vpon any thing els whatsoeuer, is di∣rectly to forsake the right way (and there is but two wayes the one of truth which is streight and narow,* 1.7 and but a few that will subscribe vnto it) and to go astraie and fol∣low the broad way (or to learne the easie lesson) of Balaam the sonne of Bosor which loued the wages of vnrighteousnesse.* 1.8 I iudge none,* 1.9 but intreate all to take heede of those swelling wordes of this other Schoole or Synagogue full of vanitie,* 1.10 least they bee beguiled by them and so bee wrapped also in their error, especially to take heede of the second entangling:* 1.11 for the latter end of such is farre worse then the beginning,* 1.12 to whom the black darknes is re∣serued for euer. Seing then there be but two chiefe masters, God and the Deuill, and but two wayes, grace and nature, and seing all that ground their conformitie truly on the scriptures, are in the way of truth, (though imprisonment and other grievan∣ces inflicted on them make it some thing streight and narrow) and are verily taught of God,* 1.13 it must needs follow that all, that ground their conformitie vpon any thing els, or vpon these erroniously, are taught of the diuel, which their maner of reasoning & allegation of their best authorities doth not obscurely discouer.

But here perhaps one will strike me on the face and say,* 1.14 why should the clay call the potter to account why hee made it thus

or so, or why should our adversaries de∣mand, why this gesture of kneeling should not be as comely, and as comfor∣table as a table gesture.

Surely I, for my part can say no more but ipse dixit, our master, whose teaching we onely rely upon, hath by his own pra∣ctise openly and solemnlie published and proclaimed in the word as with a silver trumpet to all Churches and congregati∣ons for ever, the excellent and divine dig∣nitie thereof. The other master, teaches from fathers, and counsels, from the pre∣cepts of men, yea (as he bragges) from unitie, Antiquitie, and universalitie, as with the verie quintessence of Parnassus melo∣die, that kneeling in the verie act of recei∣ving the holie bread and wine in the Lords supper, is the most humble, thank∣full, reverent and fittest gesture in the the whole world, yea far beyond that of the table. Thus either master hath & flows in a different sence, let everie servant, disciple or scholler therefore cleaue fast to his own master, and quite forsake, yea hate and despise the other,* 1.15 but ô man who art thou? are thou mortall, must thou come to Iudgement, and yet darest thou aske a question of the immortall sonne of God (in his members or servants) why the ge∣sture which he made choice of, and used and ordeined should bee better then that which the sonne of perdition devised and

exalted? mayest thou not as well aske, why there should be any Sabboth or but one, not two, why two sacraments and not seven, why he wrote to 7. Churches and not onely to the metropolitan? why wives should be subject to their husbands more then in name,* 1.16 or the Church unto Christ further then in shew?* 1.17 let us exa∣mine and trie these things therefore whe∣ther they be of faith (for else they are sin) yea no man can be ignorant of this,* 1.18 that if Christ do not warrant them by his word, they are reprobated and serue for no other use but to bring some to reprobation, and to hinder others in the means of their sal∣vation,* 1.19 for as there is no law or condemna∣tion against any fruit of the spirit, or against them in whom it is, yea though the world make a law against it, yet is great consola∣tion to be found in suffering for it: even so if these things in question be the lusts or inventions of the flesh,* 1.20 then can they not possibly serue to any other use but to ful∣fill the will of the flesh and of the mind, and so in their verie nature are (as I may say) the children of wrath as well as others, even as well as those damnable devises of sacri∣ficing for the quick and the dead, of dispo∣sing of crowns, of dispensations with cor∣porall and spirituall adulteries, or Incests and other like hellish abominations or hu∣mane inventions, for they al com frō one & the same root, flow out of one & the same fountain, haue all every one of them

as good warrant (by the doctrine of this second master) one as another, even from the prince that ruleth in the aire,* 1.21 that spirit which worketh in whatsoever is not donne in the obedience of faith in all things of Religious use.

Dare we then conforme in the Religi∣ous actions, or gestures of our bodie to the ceremonies of that spirituall harlot,* 1.22 or to the likenesse of them? especially seing in this great secret or mystery of our union with Christ,* 1.23 wee are now ioyned in a far neerer bond unto God then in the inno∣cent estate, and therefore a far greater and stricter subjectiō is required at our hand. True indeed by creation wee were the lovely sonnes and amiable daughters of the most high, having no thing uncome∣ly, nor any disposition thereunto in any part of us, but by sin we made our selves strangers yea enemies,* 1.24 most filthie, and euen loathsome to look upon, yet even in this estate to look upon, when he saw us pollu∣ted in our own bloud (or filthy nature,* 1.25 when we were naked and bare, utterlie void of all goodnesse or any disposition thereunto,* 1.26 even starke dead by sinne, in sinne, I say in this hatefull condition hee looked upon 〈◊〉〈◊〉 with the eyes of his love,* 1.27 and covered, yea clothed our filthinesse with the skirts of his own righteousnesse,* 1.28 and sware unto us, even entred into covenant with us, and so contrac∣ted

vs to him self to be come wholy and in all things his, and his onely, euen flesh of his flesh and bone of his bone,* 1.29 therfore did he wash us in that fountaine of the house of Dauid and annointed vs with an ointment from that holy one,* 1.30 decking vs with all spi∣rituall ornaments of grace, and sanctificati∣on of life so that his holines in the Godly, though never so contemptible to the world, is become as truly glorious and honorable as a kingdom, (euen as wicked∣nes makes the mightie and great ones in the world ignominious and contemp∣tible.)

Is it possible therefore to expresse what great and iust cause we haue to forsake all other (how learned and reverent,* 1.31 how wise and ancient, how holy and univer∣sall soeuer) and in our conformitie in all matters of religious use, (especially in the publicke worship of his name (which be∣ing the marriage bed) of necessitie is carefullie to bee kept holy and undefi∣led) cleaue onely unto him so long as wee both shall liue, being tied to him not onelie by our creation, with the great bonds of loyall subiection and cheerefull obedience of loving and naturall chil∣dren; but in our redemption, with that indissoluble loue and most loyall affection of a deere and faithfull wife.

Seeing then our nature is thus insepe∣rablie united unto the God-head in

the incarnation of our Lord, how deere any true member of his mysticall body, in the religious actions of his divine ser∣vice, conforme to the devices of strange lovers? and such are all whatsoever they be, as require any other ceremo∣nies, callings; or gestures, then Christ Iesus the Lord is author of. Doth not everie wife (if she desire to be found faithfull) ••are how shee may bleas•• her husband?* 1.32 Hear∣ken therefore O daughter, and consider, yea incline thine eare,* 1.33 and giue diligent attenti∣on, for thou shalt haue many dissembling lovers who will perswade thee to the contrarie, but thou must forget thine owne people and thy fathers house, and not regard the customes and traditions of nature, the devices of reason, or the inno∣vations of wit and sence, though never so graue and learned, but in the obedi∣ence of faith, conforme onely to the holy and wise ordinances of thy Lord, yea in all religious actions giue this honour and worship one lie to him;* 1.34 let all thy garments (ceremonies or callings) smell of Myrrh, Aloes, and Cassia out of the Ivory Pal∣laces (his owne holy and glorious ordi∣nances) which make the heart of the godly to reioyce, and not stinke of no∣velties and incertainties out of the high places of mens precepts or devices, which make heavy the soule of the righteous, so shall the king haue pleasure in thy beautie,* 1.35

or in that worship which thou givest un∣to him, when it is pure and sincere, not painted or sophisticated with the Italian pensill, (whoori••h or carnall inventions) for he is thy Lord God, and therefore thus Reverence thou him, even performe eve∣ry ceremonie and gesture of religious use in his publicke worship, according to his owne commandement, and no otherwise, for else thou deniest Reverence unto him, and givest it to those whom thou doest conforme unto.

Remember how he washed thee from Popish Antichristian (that whoorish) I∣dolatry,* 1.36 and clothed thee with broidred work (even the pure doctrine of iustification by faith working by loue, and manie other divine truthes and sanctifying graces) doe not trust now in thine owne beautie (or ex∣cellencie of gifts) and so play the harlot,* 1.37 presuming of thy renowne; because thou art famous over the Christian world, for thy wisedome and learning and other worthy endowments, ••owr not out thy for∣nications on every one that passeth by and makes loue unto thee, let no carnall re∣spect ever kindle thy desire to such ab∣hominable courses;* 1.38 Deck not thy high pla∣ces or Cathedrals, with divers colours, bring not into Gods holy worship those sweet delights of the sences, which are no bet∣ter then the alluring baits of an harlot, the like things shall not come, neither hath any

sincere Church euer conformed to such abhominations. Bee not, I say, so presumptuous,* 1.39 as to abuse those siluer gifts and golden Iewells which the Lord hath conferred vpon thee (to purge his worship and to preserue his service pure and sincere from all kinde of mixture of any carnall devices) to defend the in∣differencie or lawfulnes of whoredome or humane inventions therein,* 1.40 offer them not thy brodered garmēts, neither set the oyle & perfume of the Lord.* 1.41 (Those divine truths which then teachest purely) before them. Thou thinkest in the pride of thy heart that these will be sweete and sauorie vnto them,* 1.42 and so by an enforced subscription causest those sonnes whom thou hast borne vnto God, to sacrifice their studies how to giue best content to these strangers by mingling their abominations & Gods holy ordinances indifferently together,* 1.43 is this they whoredome a small matter? Oh turn thee from all these most grievous and carnall inuentions,* 1.44 and remember the daies of thy youth, when thou wast naked and pol∣luted in thy bloud, how weake is thy heart saith the Lord God, seeing thou doest all these things, which are the workes of a presumptuous whoore,* 1.45 or a Lordly law∣lesse, and over-ruling woman. Yet for all this it is schisme to denie that thou art a true Church, yea there is no doubt but when thy Harlots and Bawdes with

their carnall and fleshlie devises,* 1.46 haue borne the punishment of their wicked∣nesse and abhomination;* 1.47 the Lord will remember his couenant made with thee in the dayes of thy youth,* 1.48 and will con∣firme unto thee an everlasting covenant, then thou shalt remember thy wayes and be a∣shamed.

Oh our reverend and most deere mother,* 1.49 is it not the glorie of the man to haue his wife humble & obedient; why wilt thou then thus presse us even upon thy blessing as wee would not incurre thy displeasure and curse, to Conforme to ceremonies, callings or gestures which beare no I∣mage or resemblance, of the most holy ordinances of our heavenly father, but the direct similitude or likenesse of that Cha∣racter or marke of the Beast? oh forget not thou faire one the most amiable loue of that sonne of his loue, that we are the true or legitimate fruit of thy wombe, is it possible for thee to be unmindfull of this; can we ever forget those sweet instructi∣ons and most heavenly consolations which wee sucked out of thy beautifull breasts; O thou sister and spowse of that ho∣ly one, call to minde what excellent gra∣ces hee so enamiled thee withall that hee cannot but loue and delight in thee, un∣lesse hee should hate himselfe, are all the gardens of the East, or living fountaints of the west, or sweet fruits of Camphir, spi∣kenard,

Calamus and Cynamon, with all the trees of Incencer mirr••rand Aloes yea all the chiefe spices in the whole world possibly able to shadow out, that high excellencie and most soveraine dignitie where with out of his owne verie prerogative hee hath truely and Really endowed thee? why then by thy conformitie to these humane devices, wilt thou shut the dore against thy wel beloved and not suffer him to enter into his gardē to eate his pleasant fruit, but offers him grapes w^ch thou hast gathered of these thornie Inventions, & figs which these thistly traditions haue brought forth? was it not thine own in∣struction from our Creadle, that we must put of the old man with all his works and put on the new,* 1.50 even bee made conforma∣ble to the will or word of God in all things, both in our tender years and stron∣ger age, and oldest dayes? and must wee now learne another lesson or manner of perfection even to haue our eyes opened,* 1.51 yea and be as Gods by conforming to these novelties? whose device is this? marke deere mother upon my bare knees I be∣seech thee who that is that talketh such things with thee? Do we sel Advowsions, depopulate townes, or houses, do we keep two benefices, or closely practise usurie, are we partners in monopolies, haue we a whore in a corner, doe wee dissemble and deceiue, or are we unmercifull, uniust or

any way dishonest; then let thy holy Ce••∣sures cut us of from that blessed Commu∣nion of they heauenly familie, and divine societie. But oh thou sweetest among the loueliest who art the verie choice of all the fairest, Inioyne us not wee beseech thee to forget the name of our God, or to bow our knee or conforme to any thing which is not truely groun∣ded on his word, some thing indeed may be in these courses which we cannot dis∣cerne, but no goodnesse or godlinesse can possibly be in them, unlesse they bee his commandements.

But thou sayest or rather thy mini∣ons informe thee,* 1.52 that the Lord did ne∣ver forbid these things,

The cleane contrarie seems most plain to us and that out of thine own doctrines,* 1.53 but suppose hee bee pleased to be silent, to teach modestie and feare, shall we bee bould therefore to fall into presumption? Consider, (oh thou that bare us the ap∣pointed months, and brought us forth in everie ones due season) where did he for∣bid Adam to eate that particular fruit? true indeed that the tree was forbidden; and are not we in the same generall terms directly forbidden to worship him in any other manner in his publick service then he hath cōmanded? is not this the very tener pur∣pose & drift of the second cōmandement, forbidden also to bow down or shew any

Reverent respect to the likenesse of any thing which in his worship man hath de∣vised?

Oh thou that are the mother of us all, pluck up: these fruits of distrac∣tion even by the verie roots, and suffer them no longer to breed divisions and separations among thy true children, deall truly with thine own soul and marke it well, though it come from such as ex∣cell all other in learning and wisdome,* 1.54 yet whether it be not a tare of that En∣••ious-man,* 1.55 and whether those Resolute disputers for the Iustifying thereof be not his professed Children, for thou hast often taught us to take heed of sinning against our knowledge or certeine per∣swasion though it bee but in a matter of never so small consequence, but especially in all things of Religious use, seeing disobedience yea and Rebellion appea∣reth as well therein as in the grossest and foulest abomination of poperie, yea this was the comely talke of thy scar∣let lips,* 1.56 that whosoever keepeth the whole law and yet faileth in one point, hee is guileie of all, and therefore though we haue cast quite away the grosser point of poperie, yet wilfull conformitie to any humane Innvention of Religious use in the publick worship of God, makes us guiltie of the whole masse of

that damnable Idolatrie; according to an other lesson which most carefullie thou didst often beate upon,* 1.57 that a little leaven doth soure the whole lumpe,* 1.58 yea whatsoever is borne of the verie wisedome of the flesh,* 1.59 is notwithstan∣ding verie Enmitie with God,* 1.60 for how∣soever Adam and all in his loyns were by creation the sonnes of God, and what∣soever gestures they used in his wor∣ship were most pleasing and accepta∣ble to him; yet now (by transgression) hauing changed their father and na∣ture, all the ceremonies, callings, and gestures which they can possibly devise concerning the worship of God, or go∣vernment of his Church are without contradiction the very works of their new father and nature,* 1.61 for who can possi∣bly be ignorant of this,* 1.62 that to whomsoeuer we giue our selues as servants to obey, his servants we are to whom by conformity we do obey, whether it bee to humane Inven∣tions, or Gods holy ordinances, and the same rule holds in all matters of Religious use,* 1.63 if they can not tell how to preach except they bee sent, nor wee how to pray or call upon God as wee ought,* 1.64 but by the spirit of God, accor∣ding to the Scriptures, how is it possi∣ble for all the learning and wisdom in the world to tell what ceremonie, calling or gesture is fit and lawfull in the service

of God but by the same spirit▪

Seeing then these devices (at the very best, the mocking, yea some of them per∣secuting sonnes of Agar) haue no war∣rant from the word and spirit of God,* 1.65 what letteth but that safely we may,* 1.66 yea ought to esteem them. Vagabonds & Run∣nagates in the earth, howsoever not in the highest degree able to murder (or make an absolute nullitie of religion) yet not being borne of God,* 1.67 or warranted by his word, they must of absolute neces∣sitie be confessed to be unrighteous, be∣cause the Lord our Righteousnesse is not author of them, and all unrighteousnesse (in substance or ceremonie) is sinne,* 1.68 and therefore all that wittingly conform there∣vnto upon what terms of considerations soeuer though in the lowest and most tol∣lerable degree that can be imagined) are (in the same degree that this their sinn is of) verely and most certeinly of the Di∣uill,* 1.69

VVhy should any woonder then or thinke it strange,* 1.70 that though wisdome hane cried out and vttred her voice like a trompet, in pulpits, in prisons, in words, in writings, in fierie zeale, in most humble and meekest manner, yet these carnall and worldly minded men loue foolishnes (even the devices of fleshe and bloud,)* 1.71 and take pleasure in scorning whatsoever and who∣soever is contrary to them therein, and

so despise all the counsell of the Lord:* 1.72 shall not the end of these things be bitter? yea will not Destruction ceize on them at length,* 1.73 and will not the Lord reioyce and laugh thereat, even make ioyfull the hearts of his people, to see their cruel adversaries eate the fruit of their own way,* 1.74 and be filled with their owne devices?

Yea most deare and tender mother, hast thou not often told us, that all that are disobedient unto,* 1.75 or wilfully gainsay anie thing truely and evidently taught from the Scriptures, were to be esteemed of all that desire sincerely to feare the Lord, stiffeneked resisters of the Holy Ghost?* 1.76 be∣cause by such proceedings they plainlie proclaime that in their hearts they say th••re is no God,* 1.77 or which is all one, that God is not so iealous of his worship, and everie ceremonie, calling, and gesture therein, so as he esteemes them onely his lovers and friends that subscribe onely to his commandements therein;* 1.78 and holds them his enemies, yea such as hate him that con∣forme to any thing therein which in his word hee hath not commanded as in the second commandement more at large it doth appeare? be pleased therefore to re∣member, from the verie word of our fa∣ther thou hast often instructed us, that though without all contradiction there is a spirit in man (and therefore it may bee that some are called spirituall men) yet we

should allwayes find this to be true in all controversies o•• proceedings about mat∣ters of Religious nature,* 1.79 not many such how excellent soever (much lesse the grea∣test part of them) though most wise after the flesh, no though their counsell in their dayes be esteemed as free from error as the oracle of God,* 1.80 are notwithstanding chosen of God to doe any speciall good to his Churches, or servants: for indeed though their titles be spirituall,* 1.81 yet their wayes and courses doe plainly testifie that their hearts are Carnall and fleshly,* 1.82 and therefore they do not savour the things of Gods spirit no they seeme meere foolishnesse unto them,* 1.83 because indeed they are spiritually discerned, & therfore they esteem them verie fooles and asses that will loose a good living ra∣ther then conforme to mens Inventions in Gods worship, thus doe they assume that sufficiencie to themselues which is wholy of God Almightie whose inspiration onely giveth understanding especially in all matters of Religious use,* 1.84 and yet will these aspiring spirits presume to set the H. Ghost to schoole,* 1.85 & most presumptuously reade large lectures of discretion unto him in his servants, because they will not con∣forme without his direct warrant, preten∣ding that there is great truth (& no lies) in the things they presse, and yet cannot pos∣siblie proue them to bee commanded of God (as all trueth necessarie for the

Church to conforme unto, is) as though if there were any kind of truth in them the holy Ghost would not lead and direct us therein,* 1.86 and least they should put this off, as a peculiar promise to the Apostles he hath purposely by precept and practise expresly in all such occasions,* 1.87 tied us ab∣solutely to the Scriptures,* 1.88 you haue done foolishlie therefore in this,* 1.89 O yee reve∣rend and learned men, that ye•• haue not re∣sted on the word of the Lord, in these thing in controversie which you so eagerly presse conformitie unto but (as it were upon the hoast of the Aramits) on the An∣cient fathers,* 1.90 general counsels, and canons, humane reason, and the learning and wis∣dom of the world, heare therefore the word of the Lord henceforth you shall haue wars, one or other shall set upō your cere∣monies & all other your humane inventi∣ons, and never giue that argument over, till all ordinances in the Church which God hath not planted by the authoritie of the Scriptures bee utterlie rooted out.

And this your Idoll of conformitie the ripe fruit of your proud hearts wil deceiue you,* 1.91 yea though thereby you are growen confident, because you haue at length set∣led your seats as safely, as in the clefts of the Rock and made your nests the verie next to the Eagle himself in the supremest moun∣taines of the highest Region, yet, will I bring you down from thence saith the Lord,

for though by thy wisdom and deepe polli∣cies or undiscerned subtleties thou hast gotten thee great riches and prefer〈…〉〈…〉nts,* 1.92 and hast increased very greatly thy power and authoritie and so art lifted up in thine heart as in a chaire of securitie, conceiting thy selfe that thou art wiser then Daniel and hast more learning and wisdom,* 1.93 grea∣ter reason and stronger arguments for thy conformitie then all those that are of perfect or sincere hearts towards the Lord,* 1.94 and are contrarie minded, and there∣fore dare no way conforme unto you, with whom their feare even hee whom they serue will shew his strength) yet behold God hath chosen the foolish things of the world to confound you that are so wise,* 1.95 yea vile and despised persons which in the opinion of the world being compared with you, did not so much as seeme to exist,* 1.96 or bring to naught your strongest arguments for this your great goddesse conformitie, and that by a plaine demonstration of their vanity, yea though they be neither prophets, or sons of the Prophets nor so much as brought up at the feet of some prophet, but in com∣parison meere strangers yet they bee as a terrible nation and their arguments shall be as drawen swords against the verie beautie of thy wisdom yea they shal defile thy bright∣nesse,* 1.97 your so admired vnderstanding, by laying open your most dissembling and cunning practises, yea (in some of you) horrible and fearefull blasphemies.

Many haue had I confesse, too religious estimation of your learning, and other ve∣nerable endowments but finding it plaine that in this Controversie with poore Chri∣stians you haue cast off the word of the Lord,* 1.98 and trust in violence and wickednesse, and stay thereupon, for the iustifying of your courses, not regarding the lawes of God or man, but by one devise or other will breake through all, therefore there is great hope that this iniquitie which lies swelling within you,* 1.99 will make you so top-heavie, as your verie height, the onely thing you so wisely foresaw to be neces∣sarie, and therefore so providently by your deepe reaches haue attained, will be an unavoydable cause of your sudden and violent downefall, yea, and with that detestation, as no one humane invention seeme it never so tollerable, shall bee left for the meanest use and office in the wor∣ship and publick service of the Lord, no not so much as a little sheard to fetch fire or water: for as all Gods ordinances are good, so no humane invention of religi∣ous use in Gods worship can be good, no not one. And wheras it is obiected y^t the reverend Fathers of our Church hold thē lawfull and good Iure diuino,* 1.100 even so that Reuerend father Deterano, Chamberlen to Vrban 6. publickly taught with great ap∣probation of many great Divines, that the verie meaning of Christ in saying giue

to Caesar the things that be Caesars, was but till his ascention and that when he was lifted vp he would drawe all these things vn∣to him, that is, Baronies, Earledomes, yea and kingdomes too, even all that was Cae∣sars, and that it is therfore of Diuine In∣stitution, that the ministers of the Gospell might challenge and enioy these things as their proper and peculiar right, both revenewes and honours, and that it was grievous sacriledge for any prince to with∣hold the same, or any ciuil authority from them, or to this effect was that which he held, & which hath sprong out of that slip which he then set, the seueral plants wherof haue wōderfully thriven in al christendom; so likewise many great schollers and very learned divines haue held it an invincible argument, that the Popes gouernment, Hierarchie, and supremacie is lawfull, be∣cause it hath prospered and so long endu∣red with good success, for els say they, God would neuer haue suffred it. Is it not also avowed by many wise and reuerent Doc∣tors,* 1.101 that Iames the brother of our Lord ac∣cording to the flesh, did bring in the Masse and ioyned it to the scripture, and there∣fore that it is of Apostolicall institution and ought to be conformed unto? In like manner it is a receiued opinion of great antiquitie being one of the deepe doctrines of diuine Durandus, that euerie sonday and holiday the soules do play in Purgatorie: Are

they not worthy therefore to be presen∣ted that doe any kinde of worke upon any holy day, yea though it bee not in prayer time, unlesse it bee to goe to the Ale-house to be merry, and to leap and daunce about the May-poule after a bag∣pipe, or so forth, for that helpes forward the foresaid merriment? yea our owne countrey-man Cardinall Poole,* 1.102 a reve∣rent Divine, and as great a Scholler as a∣ny of our great Adversaries, held and taught that the meaning of Christ in ma∣king Peter a fisher of men, was, that hee would driue all Emperours and Kings, yea all the people of the world into the Popes net, so that he might seeth, broyle, or fry them in a pan, even as his Holines should think best to use and order them, and his Prelates and their inferiour officers also to make their best gain and advantage of them, and many other strange opinions concerning callings, and ceremonies in Gods worship, haue beene published by great Schollers, and confirmed by whole Synods & Convocations; yea and gene∣rall Councels, with as great probabilitie many of them, and shew of all kinde of true learning as all that is, which the re∣verend fathers and learned Divines of this age haue published, or can say for these ceremonies, and the other things in con∣troversie amongst us.

Seing then the Church in her wisedom

establised them as divine truths, though not as necessarie to salvation, yet profita∣ble for unitie, decencie, and to try the o∣bedience of her children, why should not they be as well conformed to as ours? were not their pure naturals as able to finde out some things commendable, yea necessarily to be conformed unto in the worship of God, though they had no bet∣ter ground for them in the Scripture, then as is formerly mentioned, as well as the naturals of this pure or learned and spiri∣tuall age? Degrees of Evill there is in∣deed, but nature admits not any one de∣gree of goodnesse, no not one, for it is starke dead in trespasses and sinnes,* 1.103 the minde vaine, the understanding darkened, and full of ignorance,* 1.104 the heart haidened not perceiving the things of the spirit of God, nay it thinks them to be meere foolishenesse, and more then needes; even most absurd and against common sence: must it not therefore be granted of absolute necessitie, that all such spirituall persons, as well in these times as in those (by what name or title soever they be called, though they haue all the learning and wisedome in the world; yet if they bring not the warrant of Gods word plainly or truely for them in all their ceremonies, callings, gestures, and other devices whatsoever of religi∣ous use, are to bee held, reputed, and ad∣iudged lyars,* 1.105 and therefore all such their

opinions of the Divell the father of lies, and therfore by no meanes upon any tearmes to bee conformed unto? was not their verbum non scriptum, consuetudo sanstae Ec∣clesiae, traditiones patrum, bonae intentiones, constitutiones vel canones, as tollerable and necessarie as ours? was it not the practise of the serpent from the beginning, to proue by many wise and learned argu∣ments, that the onely way to aspire to spirituall preferments in this world, is ab∣solutely to forsake and disclaime the war∣rant of the sacred scripture in all matters of ceremonie, and to depend upon tradi∣tion, and the Catholicke grounds afore∣said?

Oh our most deere mother, we can ne∣ver forget these weightie instructions which so carefully and constantly thou hast taught unto us, first that all manner of witch-craft is (in the degree) a direct forsaking of God, and a uniting and knit∣ting unto the Divell, and therefore no manner of Witch,* 1.106 white or blacke, good or evill, nor any that seeke after them, ought to liue, (not that there is any of them good, but that like other humane or di∣vellish inventions they seeme to do good, by maintaining divers in unlawfull cal∣lings, and by helping some to their stollen or lost goods,* 1.107 or others of diseases in men or beasts, or the like.) Secondly that Re∣bellion is as the sinne of witchcraft, yea that

a Rebellious transgression though it bee but in ceremonie, calling or gesture is a wickednesse not inferiour to Idolatrie▪ for the same ground or foundation serues for both, and that it is no•• garments, musick, and such like complement that the Lord accepts or takes any pleasure in (which yet hee doth in every thing of Religious use which he would haue his fervants in his worship to conforme unto) but when his voyce is obeyed.* 1.108 Now his voice is in no∣thing, but what his word doth command; therefore thou didst conclude that hee was not obeyed in any thing of religious use, which was not grounded upon his commandement, according to his own words whatsoeuer I command you (concer∣ning my worship) that do,* 1.109 thou shalt not add any thing (whether ceremony, calling, ge∣sture or whatsoever) thereto, for al counsels, or canons or whatsoever, that in Gods worship require any thing of religious use which is not the commandement of the Lord or his voyce,* 1.110 is directly stubbornes of a wicked heart, which makes to go backward from God and sinceritie, to all profanes and Apostacie,* 1.111 trueth is perished and cleane gone out of the mouth of such preachers as maintain such things, and therefore thou didst charge us for ever, to continue (in our serving of God) in all things which are written in the word of God,* 1.112 to doe them; yea them onely and not any Invention

or noveltie whatsoever, which unavoi∣dably, especially being once known and yet Iustified and defended; will bring Gods greevous plague and curse.* 1.113 Is the Righteousnesse of the Church Revealed in the Gospell and that not torne or pat∣ched, but perfect and compleate? and is the worship and ceremonies, callings and gestures, whereby the Church is made partaker of that righteousnesse, and shewes her thankfulnesse unto God for the same, but lamely taught there∣in, or to the halues? part being left to traditions, unwritten verities, and hu∣mane Inventions? verily as in that so in these,* 1.114 if there be any cause of Re∣ioycing it is not with God, and therefore must needs be with the Devill, for what, else can possibly bee found concerning the flesh (bee it never so wise or learned) or any work, fruit, or device thereof is not the Iustifying of humane Inventi∣ons in Gods worship without warrant from the word, a plaine profession that they thinke though they bee not more Iust then GOD,* 1.115 or more pure then their maker, yet verily there is some iustice and puritie in their na∣ture, whereby they are able to find out a holy use of these things which God never commanded?

Is not this a verie naturall branch of

that follie which being found was puni∣shed so fearefullie in the Angels;* 1.116 there∣fore didst thou warne us also for ever to take heed of unstedfastnes, & not to pre∣sume to conforme to any invention of man (in this kind) seeing hee dwels but in a house of clay whose foundation is in the dust,* 1.117 and therefore all his reasons and arguments are but dustie and dirtie, and that fleshly libertie & carnall priviledges which he claims proceeds but from his fatnes even that abundance of earthly honours and preferments which pamper him,* 1.118 and by securitie makes him bet∣ter fed then taught, and so to fall from sinceritie and uprightnesse, and even to spurne with his heele at Gods ordinan∣ces and servants, which in effect is to for∣sake God that made him, by not regarding the strong God of his salvation, but despi∣sing his gracious ordinances which hee had made strong and effectuall to bring him to the assurance thereof by faith in Christ, he sets up his owne inventions, and magnifies his carnall devices, punish∣ing most grievously all that will not con∣forme thereunto.

And thus by strange gods, or (which dif∣fers nothing in effect) by strange ceremo∣nies calings and gestures of Religious use in Gods worship which are Abominations they provoke the Lord to Anger, how can this be otherwise, seing all such outward

worship and service (though the Inward substance concerning the doctrine of faith in the Messias seeme never so found) is a meer offering unto devils and not unto God, evē new gods, newly come up, as every thing which God himselfe hath not comman∣ded in the word is to be esteemed.

Can wee with any honesty condemne the inventions of poperie in their religi∣ous worship whether they concerne their callings, as their 7 orders of priests &c. or ceremonies, as voluntarie vows, & like de∣votions as directly comming out of that smoake of the pit, because they thereby corrupt the true worship of God with profane & carnal devices, & must we not needs thereby subscribe that ours are of the same hatch, if they haue no better warrant then they by the word of God? Their civill magistrates allow & cōmand those as best fitting their government, & as hauing long experience of Gods bles∣sing on them for maintaining of them, & where is it forbidden in the Scriptures to haue a most reverent opinion of the Reli∣kes of saints? suppose it be Iosephs breeches or our Ladies smock which are with great devotion reserved at Aken, or in what Epistle or Gospel is it prohibited that the town of Genua in Italie should keepe in a reverent memoriall of Christ, the taile of the Asse which hee roade up∣on to Ierusalem, which if any man will

not beleeue mee, hee may goe thither and see verie fresh and faire at this day, for ought I know not one haire wan∣ting.

Now may not they as well greevously punish and perpetually imprison) at least till death set them at libertie) all that will not conforme to these, and many other as good as these, as having nothing in them contrarie to the word of God, as well as our adversaries for these in questiō among us? for what greater decencie can be found in a white shirt, or a well furd hood, then in these? Oh Lord, did not these plants come from Gomorah,* 1.119 which haue such dragonish poyson, and Aspish cru∣eltie in them?* 1.120 are not these their courses laid up in store with thee, yea are they not sealed most safely (till their full rypenesse be accomplished) among thy treasures?* 1.121 shall not their feet (whose beautie doth onely consist in their golden buskens and slippers) in due time slide?* 1.122 Haue they not some feeling alreadie of the slippri∣nesse of their places, which makes them so extreamly violent in their mis¦chievous Courses? yes verely, deere mother, those that thus haue abused thee and fed thy Children with corrupt food, the very Day of their Destruction is at hand and the things,* 1.123 that shall come upon them make haste, for the Lord shall iudge his peo∣ple, and repent towards his servants, when hee

seeth that their power is gone, and no man left either to speake or stand out for the truth, when men shall say, where are their Gods,* 1.124 even that mightie God in whom they trusted, whom they did so reioyce with their prophesyings; and dayes of publicke humiliations and reioycings,* 1.125 Let them rise up and helpe you, let him be your refuge, and if he will haue you, let him deliver you out of our courts, from our censures, from ex∣communicato capiendo, from our bands and imprisonment.* 1.126 Oh heare the word of the Lord all yee that tremble at his word, your enemies, who tearmed themselues brethren, and hated you, which they evidently she∣wed by casting you out for my names sake, said, let the Lord be glorified, and so he will, for he shall appeare to your ioy,* 1.127 and they shall be ashamed, for I will choose out their defusi∣ons wherewith they haue so blinded and deceived the Princes and the Rulers, and discover their hypocrisie to all the world. For I know the thoughts that I haue toward my people saith the Lord;* 1.128 even the thoughts of peace and not of trouble,* 1.129 to giue you an end, and your hope; then shall you cry unto me, and yee shall go and pray unto me, and I will heare you, and yee shall seeke mee, and finde me, because yee shall seeke me with all your heart, yea you shall take up this curse against your adversaries,* 1.130 The Lord make thee like Zedechiah and Ahab, whom the King burnt in fire, because they committed

villanie in Israel,* 1.131 even adulterie with their neighbours wiues, and haue spoke lying words in my name▪ which I haue not com∣manded them,* 1.132 even I know it; and testifie it saith the Lord, though they walke so close∣ly as they think no body shall finde them out; yea, I will visit Shemaiah because hee hath spoken rebelliously against the Lord,* 1.133 and hath prophesied and I sent him not.

Thus wee finde it true (deere mother) which thou hast often repeated, that a little leaven in their corrupted mindes be∣ing thus by ambition nourished, brings this lamentable sourenesse to the whole lumpe of all their proceedings, even a Re∣bellious wilfulnesse to breake anie of Gods greatest commandements, if occasion so require, rather then to reforme their flesh∣lie and carnall devices, the onely suppor∣ters of their lawlesse greatnesse. Yet wee must needs acknowledge that howsoever divers of our adversaries are exceeding violent, and will not stand to heare rea∣son, or to giue any for the things they require, but either conforme, take the oath, or take him away Iaylor, or cast him out; yet divers of them take exceeding great paines, and with many deepe rea∣sons full of learning and antiquitie, dis∣cretion and wisedome, seeme to say ve∣ry much for conformitie, but for mine owne part I still say, and for ever must say, that I never heard or saw any dram

of divine authority, nor any thing favou∣ring of the spirit of grace come from thē; & alas holy mother, thou hast taught us, over & over again, that we must esteeme the most absolute perfection of the wisdom of the flesh,* 1.134 to be unsensible of the things of God, yea meere Enmitie against him, and therefore in any case never to conforme unto them, because in so doing wee can∣not possibly be subiect to the law of God, but must needs Rebell against the holy Ghost by whose inspiration it was written.* 1.135

Rebell therefore no longer you learned men by walking in a way which is not good euen after your own Imaginations,* 1.136 if you think it horrible blasphemy, that a priest of a peece of bread should make his maker, then iudge it at least some smatch of like Idolatrie, for men to presume without any warrant from the word, to creat any thing whatsoever of Religious use for the service of their sauiour, but if you be per∣swaded that those fiue words are of such efficacie, then hold on your course make more cannons to strengthen your Confor∣mitie.

Lastly one word to you my deere bre∣thren of the Separation and one word to the wise is sufficient. There is no one thing that our adversaries do more gree∣dily desire, then how to raise divisi∣ons and dissentions amongst us, which most willingly, though dissemblingly, they

usually for a time giue way unto. Care∣fully looking what comes neerest to the truth; and therefore most directly oppo∣sing their kingdom and that with force and armes, euen by fraud, and all abomi∣nable practises, they set against (which my trust is some good body will plainly dis∣couer to their perpetual shame) but tēl me true in good sadnesse did you never read the learned legēd of that holy Nun, mother Hubberd, how that an Asse is still an Asse, though he haue stoln a Lyons skin, & iets up and down like an irregular monster, a learned master I should say, even verie so it is, I tell you a trueth though indeed a great secret, they haue bretrayed our deere mother who bare us all, and be∣cause she would not yeeld to their beast∣ly lusts; by a trap doore, yea in the place of holinesse and that under pretence of devotion, haue caused her ere she was a∣ware of their guilefulnes, to fall in a most deep dungeon, and hauing stript her of all her goodly Raiment, they haue power gi∣uen them, there to detain her for a time, and so haue clad their common harlot my Lady (sa-reverence) Superstition in our mothers best cloathes, and painted her writhen face, filling up the pockholes &c. with such excellent art and learned devi∣ces, as they haue made the filthie beast to seeme ••erie like our holy mother, inso∣much as a good while, we all were per∣swaded

that it was shee, but some of our elder brethren hearing her voice so strangelie changed, began to suspect that some thing was in the wind, and so obser∣ving more diligently, perceived her box & pensill, attendans never to be from her, lest any accident should discover the knavery. Now you know shee alwayes abhorred painting (as all honest women do) and so it is evident that this filthie strumpet guls the world, & abuses all that are sin∣cerely affected, having such a Company of base and beastly followers, as will sweare and forsweare any thing for the preservation of her credit, for if her vi∣zard be once plucked off, they know full well that they must be sent packing with a vengeance.

My humble suite is therefore unto you, that in your wisedome you would bee pleased seriouslie to moralize this fable, and to Ioyne with us in the meanes of the redemption of our mother, who I do assure you, recommends her loue unto you, and desires greatly to em∣brace us all in her armes of unitie and sinceritie. The dungeon is an entire Rock and so hard that no toole will pierce it, onely the tears of true Repentance, distild in a limbeck of a lively faith, over a fire of a godlie life, moderately kept burning with the bellows of holy zeale according unto knowledge, will absolutelie dissolue

it, yea I may tell you our mother is verie confident that if you and wee would lo∣uinglie ioyne together in this businesse without fainting, separating our selues frō all singularitie, pride, loue of the world, even all the works of darknesse, her sighs and groans haue alreadie so softned the inside, that the outside gapes as it were for our mollifying medicine. Vp my brethren stir up one another, and let us never giue over till by our earnest prayers and godly liues we haue procured her li∣bertie, then shall we see these Inchanters, and witches children with their goddesse Conformity, sent home againe to Egypt, where shortly together with all of that litter, they are to receiue their por∣tion: pardon my boldnesse deere mother, passe by my rudenesse deere brethren, accept of my service to my Savi∣viour, for I desire onely his prayse and glory.

MALAC. 3. 1.

The Lord whom yee seek, shall suddenly come to his Temple, even the messenger of the Covenant, whom ye delight in, behold, he shall come, saith the Lord of hostes.

But who may abide his comming? and who shall stand when he appeareth? for he is like a refiners fire, and like fullers sope, &c.

I doe most humblie intreate all Christians that are zealous of the Common salvation, wisely, yea and earnestly to Contend for the maintenance of all and everie acti∣on, gesture, and ceremonie of the faith which were once giuen to the saints, and never to conforme to any other.

FOR

No omission of any action is Sin, but onely of those actions which GOD hath Commanded, or haue warrant from his word, but the actions of the gesture of kneeling and of the ceremonies in question in maner and forme as they be urged, are not commanded by God, neither haue warrant from the word therefore the omission of them is not sin,

Let our adversaries proue that they bee com∣manded by God, or are warranted by the word, and we will ipso facto conform unto them, but else their omission is no sin, and therefore we are punished for well doing.

Be of good courage and doe it, and the Lord shall be with the good. 2. Chron. 19. 11.

Notes

• * 1.1

  Mat. 6. 24
• * 1.2

  Ps▪ 78. 5••. 57. 58. & 1. King 11. 4. to 12. & 2. Cron. 11. 15.
• * 1.3

  Gal. 1. 8.
• * 1.4

  1. Thes▪ 5. 21.
• * 1.5

  Iam 1. 17.
• * 1.6

  Iob. 32. 8.
• * 1.7

  2 Pet. 2. 15.
• * 1.8

  vers▪ 2.
• * 1.9

  Math. 7. 13. 14.
• * 1.10

  2. Pet. 2. 1••▪
• * 1.11

  vers. 20.
• * 1.12

  vers. 17.
• * 1.13

  1. Thess. 4. 9.
• * 1.14

  Rom. 9. 20. 21.
• * 1.15

  Luc. 16. 13.
• * 1.16

  Eph. 5. 22. 23.
• * 1.17

  2. Cor. 12. 5.
• * 1.18

  Rom. 14. 23.
• * 1.19

  Gala. 5. 23.
• * 1.20

  Eshes. 2. 3.
• * 1.21

  vers. 2▪
• * 1.22

  1. Cor. 6. 15.
• * 1.23

  Ephe. 5. 32.
• * 1.24

  Ephe. 2. 12. 19▪
• * 1.25

  vers. 4. 5.
• * 1.26

  Ezek. 16. 6. 7.
• * 1.27

  Eph. 2. 4. &c.
• * 1.28

  Ezek. 16. ••
• * 1.29

  vers. 9. 10. 11. 12. 13. 14▪
• * 1.30

  1. Iohn. 2. 20.
• * 1.31

  Math. 19. 5.
• * 1.32

  1. Cor. 7. 34.
• * 1.33

  Ps. 45. 10.
• * 1.34

  ver. 8.
• * 1.35

  vers. 11.
• * 1.36

  Eze. 16, 9. 10,
• * 1.37

  15▪
• * 1.38

  16,
• * 1.39

  17▪
• * 1.40

  18▪
• * 1.41

  19▪
• * 1.42

  20▪
• * 1.43

  22▪
• * 1.44

  30▪
• * 1.45

  38▪
• * 1.46

  58▪
• * 1.47

  60▪
• * 1.48

  61▪
• * 1.49

  1. Cor. 11. 7.
• * 1.50

  Cososs. 3. 9.
• * 1.51

  〈◊〉〈◊〉. 3. 5.
• * 1.52

  Object.
• * 1.53

  Answ.
• * 1.54

  Gen. 3. 1. 4. 5.
• * 1.55

  Iohu. 8. 44.
• * 1.56

  Iam. 2, 10,
• * 1.57

  1. Cor 5. 6.
• * 1.58

  Ion. ••. 6.
• * 1.59

  Rom. ••. 7.
• * 1.60

  Luc. 3, 39.
• * 1.61

  Iohn, 8 41,
• * 1.62

  Rom, 6, 16,
• * 1.63

  Rom, 10, 14, 15
• * 1.64

  Rom. 〈…〉〈…〉.
• * 1.65

  Gen. 21. 9.
• * 1.66

  Gal. 4. 29.
• * 1.67

  1. Iohn. 3. 9
• * 1.68

  Iohn. 5. 15.
• * 1.69

  1. Ioh. 3. 8.
• * 1.70

  Pro. 1. 20. 21.
• * 1.71

  22
• * 1.72

  25.
• * 1.73

  26.
• * 1.74

  31.
• * 1.75

  Rom. 10. 21.
• * 1.76

  Act. 7. 51.
• * 1.77

  Psal. 14. 1.
• * 1.78

  Exod. 20. 5, 6.
• * 1.79

  1. Cor. 1. 26.
• * 1.80

  2, Sam, 16, 23,
• * 1.81

  Hose, 9, 7,
• * 1.82

  Rom. 8, 5.
• * 1.83

  1. Cor, 2, 14,
• * 1.84

  1. Cor, 3. 5.
• * 1.85

  Iob, 32, 8,
• * 1.86

  Ioh. 16. 13.
• * 1.87

  Iohn 5. 39▪
• * 1.88

  2. Tim. 3. 17.
• * 1.89

  Math. 12. 2. to 10, & 19. 8.
• * 1.90

  2. Chron. 16. 7. 9.
• * 1.91

  Ier. 49. 16.
• * 1.92

  Ezek. 28. 4. 5.
• * 1.93

  vers. 3.
• * 1.94

  2. Chron. 16. 9.
• * 1.95

  1. Cor. 1. 27.
• * 1.96

  28
• * 1.97

  Ezek. 28. 7.
• * 1.98

  Esa. 30. 12.
• * 1.99

  13
• * 1.100

  in a tract be∣ginning 〈…〉〈…〉ddite quae sunt Caesaris Caesari &c
• * 1.101

  In Canon. Ioco. frat. de consecra. dist. 1.
• * 1.102

  In his booke vpon the councel of Trent.
• * 1.103

  Eph. 2. 1. & 4. 17. 18.
• * 1.104

  1. Cor. 2. 14.
• * 1.105

  Rom. 3. 4.
• * 1.106

  Leuit. 20. 6.
• * 1.107

  1. Sam. 15. 25.
• * 1.108

  vers. 22.
• * 1.109

  Deu. 12. 32
• * 1.110

  Ier. 7, 23, 24,
• * 1.111

  ver, 28.
• * 1.112

  Gal. 3. 10. ••▪
• * 1.113

  Rom. 1. 17.
• * 1.114

  Rom. 4, 2. 1.
• * 1.115

  Iob. 4, 17,
• * 1.116

  18
• * 1.117

  19
• * 1.118

  Deut. 32. 15
• * 1.119

  vers, 32,
• * 1.120

  33
• * 1.121

  34
• * 1.122

  35
• * 1.123

  36
• * 1.124

  37▪
• * 1.125

  38,
• * 1.126

  Esa, 66, 5.
• * 1.127

  vers. 4.
• * 1.128

  Ier. 29. 11.
• * 1.129

  12
• * 1.130

  22
• * 1.131

  23
• * 1.132

  He saith not which I haue forbidden.
• * 1.133

  32
• * 1.134

  Rom. 8. 5•• 6. 7. 8.
• * 1.135

  Act. 7. 51.
• * 1.136

  Esa. 65. 2.