Moses into the Morall Lawe The diuision of the law the Ceremoniall Law the Iudiciall Law if we throughlie view euerie part that we may see what of them appertaineth to vs and what not 15 Therefore seeing the morall Lawe is contained in two pointes whereof the one doeth simplie commaunde to worship God with pure faith and godlinesse and the other to loue men sincerely The moral law it is the true rule of righteousnesse appointed for the men of all nations and times which will frame their life according to the will of God* Gal. 4.4 2 Ceremoniall The ceremoniall Lawe was the schooling of the Iewes vntill God gaue his Christ who was then shadowed by figures 3. Iudiciall The Iudiciall Law which was giuen to them in steede of pollicie deliuered to them certaine formes of equitie and righteousnesse whereby they might liue innocently quietly among themselues And as the Ceremoniall did appertaine vnto the first part of the Lawe the Iudiciall to the seconde yet either of them had properties distinct from both tables of the Lawe The distinction of Lawes Therefore as ceremonies might be abolished though godlinesse remained safe and sound so the offices of loue may be done though these Iudiciary constitutions be taken away Which thing if it be true surely euerie nation hath free libertie left to make such lawes as it shall see to be profitable for it selfe which notwithstanding must be framed accordinge to the perpetuall rule of loue 16 Wherein wee must diligentlie marke two thinges the appointing or making of the lawe The making of a Law Equitie therof and the equitie thereof The latter is naturall for all lawes But the former doth consider the circumstances of times places and nations Therfore it is diuerse 17 It remaineth that we speake of the people 3 The people which the Magistrate gouerneth by the law how he ought to vse both Obiect The office of Magistrates is superfluous among Christians who are forbidden to reuenge require to go to law Rom. 13.4 An. Paule testifieth the contrarie that he is to vs the minister of God for our good* Therefore we may vse his hand against the iniuries of wicked men 18 For lawes are lawfull if a man vse them well And there is a right vse both for the plaintiffe to pleade and also for the defendant to defend but with this affection onely that euerie one defend by right that which is his owne 19 So Paule defended him selfe against the false accusations of his accusers and he chalenged before the iudgement seat the prerogatiue of the Romane libertie Act. 22.1 24 12. 15.10 and he appealed from an vniust deputie to the iudgement seat of Cesar* Obiect Men are forbidden to be desirous of reuenge* Num. 19.18 An. The vengeaunce of the Magistrate is not mans but Gods 20 Obiect We must not resist euill but we must turne the right cheek to him which giueth vs a blow on the left Mat. 5.39 An. Christ will haue those which are his to abstaine from desire of rendring like for like that they may rather put vp iniurie then repay it 1 Cor. 6.6 21 Obiect Paule condemneth suites generallie An. He reproueth the immoderate furie of the Corinthians in going to law which caused the wicked to speake euill of the Gospell The office of subiectes 22 The first dutie of subiects toward their Magistrates is to thinke most honourablie of their function namely which they acknowledg to be a iurisdiction committed of God and for that cause to reuerence them as the Ambassabours of God that with a syncere and quiet minde not constrained 1 Reuerence Which Paule expoundeth that we must obey not only for wrath but for conscience sake* Rom. 13.5 23 Another thing is that with mindes bent to the honoring of them they approue their obediēce to them whether they must obey their decrees or pay tributes or take vpon them publike offices and burdens which appertaine to common defence* Tit. 3.1 1 Pet. 1.13 The third thing is that they commend the safety prosperitie of those vnder whom they liue 3 Loue with prayer 1 Tim. 2.1 to God by prayer* 24 Hitherto touching the Magistrate who is indeede the father of the countrey the pastour of the people the preseruer of peace the president of iustice But if there shall be anie which shall chaunge power into tyrannie what must we do Surely that sence and feeling hath alwayes bene bredde in the mindes of all men no lesse to hate and abhorre tyrantes then to loue and reuerence lawfull kings 25 But if we loke into the word of God it shall leade vs thither that we be subiect to the gouernement of all Princes although they do nothing lesse then that which was their dutie to do* Ioh. 34.30 Ose 13.11 This is hard and yet true that subiects must as well reuerence a tyrant as concerning publike obedience as the best king if they had him 26 Because such are not giuen without Gods prouidence The prouidēce of God in appointing kings the singular working whereof we see in distributing kingdomes and in placing of kings In Daniell it is sayd The Lord chaungeth the times and the courses of times he casteth away kings he appointeth kings* Dan. 2.21.37 Ezech 29.19 Dan. 2.27 God gaue to Nabuchadnezar the land of Egypt* 27 Therfore Nabuchadnezar is called the seruant of God Nabucadnezar the seruant of God Ier. 17.5 Seditious cogitations must be expelled Also God commandeth that he be reuerenced with great reuerence and obedience* for none other cause surely but because he had the kingdome into the princely throne and pallace whererof he was taken by the heauenly decree Therfore let those seditious cogitatiōs neuer come into our mind which may turne vs away from that true and syncere obedience 28 Obiect That commaundement did belong to the Israelites An. But we must marke with what reason God doth establish the commaundement I haue geuen saith he Ie. 27.17 the kingdome to Nabucadnezar* wherefore serue him and liue Therefore to whom soeuer it shall be certaine that the kingdome is geuen let vs not doubt that we must serue him And so soone as the Lord doth aduance anie to the kingdome We must obey a tirant because he reigneth by the will of God Pro 28.2 Iob. 12.19 he maketh his will knowen to vs that he will haue him to raigne * Ier. 29.7 Therfore God commandeth his people to pray for the Babylonians* And Dauid being appointed to be king would not smite Saule who did vnworthely pursue him * 1 Sam. 14.7 26 9. but he called him honourablie his Lord and the annoynted of the Lord. 29 Obiect Gouernours owe mutuall duties to their subiects An. If the Magistrate do not his due office toward his subiectes yet it standeth them vppon to thinke vppon and perfourme that which belongeth to them and which is commaunded by God that this may more easilie be done let vs call to minde our offences* and then humilitie shall bridle our impatince Thinges stirring vp to obedience Last of all let vs craue help at the hands of the Lord in whose hand the harts of kings are the inclining of kingdomes* 30 And here both his maruellous goodnesse and also power and prouidence shewe them selues For sometimes he stirreth vp of his seruantes manifest deliuerers Pro. 21.1 Psal 82.2 2.10 How God deliuereth those that be his and furnisheth them with his commandement that they may punish a wicked gouernement sometimes he directeth to that end the furie of those which thinke vpon and go about an other thing So he deliuered the people of Israel from the tyrannie of Pharao by Moses* he set them at libertie from the violence of Chusan the king of Syria by Othoniell* Exod 3.7 Iud. 3.9 So he tamed the pride of Tyrus by the Egyptians so he bridled the insolencie of the Egyptians by the Assyrians he brake the cruelty of the Assyrians by the Chaldeans he tamed the hautinesse of Babylon by the Medes Persians Examples of Gods prouidence in disposing kingdoms when as Cyrus had nowe subdued the Medes And he beat downe the vnthankfulnesse of the kings of Iuda and of Israell sometimes by the Assyrians sometimes by the Babylonians albeit not after one maner For the former sorte followed the lawfull calling of God the latter sorte did the worke of God though ignorantly 31 Notwithstanding the Lorde did execute his will when he brake the bloudie scepters of kings A Magistrates authoritie must not be offended ouerthrewe their vntollerable gouernments Therfore let vs neuer despise or offend the reuerent authoritie of the Magistrate I speake of priuate persons For if there be at this day anie Magistrats for the behalfe of the people appointed to tame moderate the lust of kings such as the Ephori were among the Lacedemoniās the Tribunes of the people which were set against the Consuls or the Demarchi against the Senate of the Athenians or at this day in euery kingdom the three estates I doubt not but that according to their office Three estates in kingdomes they may withstand the outragious licentiousnesse of kings A caueat 32 But in that obedience of subiectes we must especially marke that it leade vs not away from the obedience of God The Lord is the king of kinges whome we must first obey We must first obey God Dan. 6.22 and then afterwarde those which are in authoritie but no otherwise but in him Daniell obeyed not the wicked commandement of the king* On the other side the Israelites which did too much obey the wicked commaundement of the king are condemned Ose 5 13. Act. 5.29 That decree was pronounced by the heauenly crier that we must obey God rather then men* Let vs cōfort our selues with this cogitation that we do then performe that obedience which the Lord requireth when we suffer anie thing what soeuer it be rather then we will swarue from godlinesse The loue of God ouercometh all thinges
repaire to the pastours yet there wee must beware both of necessity to reckon vp al faults and that there be no tyrannie in the ministers For our sake and in the people no superstition 13 Christ speaketh of the other in Matthew* If thou offer thy gifte at the altar and there shalt remember c. Vnder this kinde is contained the confessiō of those which haue offended euē the whole church Mat. 5.23 For our neighbours sake So was the mā of Corinthus receiued again to the communion when he had shewed himself obedient to correction* Corinthians 2. Cor. 2.6 14 In these three kindes of confession the power of the keyes taketh place* Mat. 18.19 Ioh. 20.23 either when the whole Churche craueth forgiuenesse with a solemne acknowledging of their offences or when anie priuate person who hath by committing some notorious offence offended the whole congregation doth testifie his repentaunce or when he which by reason of vnquietnesse of his conscience doth need the helpe of the minister doth disclose to him his infirmitie But when we speake of the keies we must beware that wee doe not dreame of anie power separate from the preaching of the Gospell A caution 15 That which the Romishe diuines haue dreamed of the vse and number of the keyes There is no authoritie of the keyes without the worde and of the power of binding and loosing is so absurde that it needeth no refutation 16 For who is able as they will haue it to reckon vp all his sinnes Necessitie to recken vp all faultes Psal 19.13 58.5 Dauid crieth out who shall vnderstand all his errours 17 Therefore it is a butcherie cruellie to vexe mens consciences with that which is vnpossible 18 Moreouer that law that a man must of necessitie reckon vp all his sinnes shall either throw men into despaire or els it wil make them hypocrits hauing brought them from the true feeling of their sinnes and so it shall make them ignorant of God of themselues Quest Must I then confesse all my sins Is there no confession acceptable to God vnlesse it be concluded in these few wordes I am a sinner An. We must not onlie endeuour in one worde to confesse our selues to be sinners but also what manner vncleanesse ours is howe great it is and in how many points that the deapth of mercy may swallow vp the depth of sin Psal 19.13 Dauid said for good cause* Lord cleanse me from my secret faults Obiect The gate of Paradice is shut against him which shall neglect the power to confesse which is offered him An. Yea at what time soeuer a sinner shal repent him of his sinnes from the bottome of his hearte I will put all his wickednes out of my remembrance saith the Lord* Ezech. 18.21 Obiect There can no iudgement be giuen before the cause be heard An. These confessours do rashlie boldlie chalendge to themselues that power who are made iudges of themselues To binde and loose Obiect Wee haue the office of binding and loosing committed to vs. An The Apostles knew not this power Auricular confession is hurtfull 19 Therefore let vs reiect auricular confession as pestilent and hurtfull to the whole church Obiect It causeth him which confesseth to be ashamed that he may heerafter be more warie and preuent the iudgement of God Liberty to sinne cometh from auricular confession An. Yea we may euery where see that by nothing men haue more libertie graunted to sin then when hauing confessed them selues to the Priest beeing carelesse for making confession all the rest of the yeere they neuer once sigh before God Mat. 18.18 20 Quest Therefore the keies were giuen without cause* Shall we make the word of Christ to be of none effect To whom the keyes were ge An. Christ gaue this power to his apostles whose neither vicars not successours the shauelings are Againe that was not done before they receiued the holy Ghost Obiect They haue the holy Ghost An. Why do they then loose those things which the Lord would haue bound why do they bind those which he commaunded to be loosed 21 Ob. They haue power without knowledge An. Knowledge is required to good vse Power without knowledge Obiect The saying of Christ is limitted according to his deserts who is bound or loosed An. The church pronounceth fornicators and adulterers c. to be bound as those which are worthie to be bound By the same worde it looseth those whom it comforteth after they repent Which cannot be done without knowledge and vnderstanding of the word of God 1 Cor. 6.9 22 Ob. The lawful ministers of Christ shal stand no lesse in doubt because they knowe not his faith which confesseth his sinnes but the priest doth only remit the sinne which he knoweth An. The absolution is conditionall Absolution conditionall that the sinner should trust that God wil be merciful to him so that he sincerelie seeke the cleansing of his sinnes in the sacrifice of Christ rest vpon the grace which is offred him 23 Therefore these thinges are preposterouslie wrested vnto auricular confession which are spokē by Christ partly of the preaching of the gospel partlie of excommunication Obiect The authoritie and power to loose was giuen to the Apostles which the Priestes do exercise by remitting sinnes which they know An. This principle is false because absolution which serueth to faith True absolution is nothing els but a testimonie of pardon taken from the free promise of the Gospell But the other which dependeth vpon discipline appertaineth nothing vnto secret sinnes but rather vnto example that the publike offence of the church may be taken away Obiect Sinnes must be forgiuen but with enioyning penance and satisfaction An. That is to halfe that which God hath promised wholie 24 The whole summe tendeth to this end If they will make God the authour of auricular confession The beginning of auricular confession their vanitie is reproued because this tyrannie was brought in when the world was oppressed with filthie barbarisme Popish satisfaction 25 They assigne the third place in repentaunce to satisfaction they say that it is not sufficient for him which repenteth to abstaine frō euils past to change his maners for the better vnlesse hee make satisfaction to God for those thinges which are done Obiect Though God forgiue the fault yet doth hee reserue the punishment An. What is remission but the free gift of liberalitie Againe What remission is Why is the word freelie added but onely to take away all opinion of satisfaction Last of all if by the name of Christe wee obtaine remission of sinnes * Ios 52.3 Collo 2.14 Tit. 3.5 what shall wee neede satisfaction 26 Obiect We are receiued into the fauour of God by Christ in baptisme After baptisme we must rise againe by satisfactions The blood of Christe profiteth nothing but so farre as it is
precious bloud so much as in them lieth Ought not they which do heare these things to be more affrayde of sinninge A pricke to Pricke vs forward to doe good then if it were sayd that sinnes are wiped away by good works CHAP. XVII The reconciling of the promises of the Law and the Gospell Quest 1 IF good works do not iustifie to what purpose serue the promises of the Law* Deut. 7.11 Ier. 7.3 33 An. God maketh promise to none but such as are perfect obseruers of his Law which are no where to be found Therfore all mankind by the Law remaineth in danger of the curse 2 Obiect By this meanes all the promises of the Law should be voide of effect and vaine An. It is true vnlesse the goodnesse of God dyd help by the Gospell when it assigneth Christ alone when he setteth Christ for the fulfilling of righteousnesse* Gal. 2.16 3 Obiect That is repayed to the workes of the faithfull which God promised in his Law to the followers of righteousnesse An. But in that repaying or rendering we must always consider the cause Why our workes be acceptable to God which winneth fauor for our workes And it is three fold the first that God turning away his eys frō beholding the works of his seruants doth embrace them in Christ and reconcile them to him self by the coming of faith only betweene without anie help of works The seconde is that he extolleth workes of his fatherly goodnesse without esteeming their worthinesse to this honour that he maketh some account of thē The third that he receiueth the same with pardō not imputing their imperfectiō Therfore grace is the cause of repairing 4 Obiect God is no accepter of persons but in euerie nation he which doth righteousnesse is accepted of him There is a double accepting of persons An. There is a double accepting of persons First such as man is by nature God findeth nothing in him wherewith he may be enclined vnto mercie sauing only miserie Obiect The prayers and almes deedes of Cornelius came into the sight of the Lord* Act. 10.31 therefore man is prepared by good works to receaue grace An. Cornelius was alreadie illuminate by the Spirite of wisedome and also sanctified who was a follower of righteousnesse Therefore he had from the grace of God those thinges which in him did please God as it is sayd Therfore seing all men are lost by nature and God would not haue them lost surely that accepting doth not respect mans righteousnesse but it is a pure token and proofe of Gods goodnesse toward miserable sinners 5 The second accepting whereof Peter maketh mention is that whereby the faithfull after their calling are approued of God euen in respect of their workes because the Lord cannot but loue those good things which he worketh in them by his Spirit Cornelius was freely accepted before his good works could be accepted 6 And to the end these things may be the better vnderstood The promyses of the lawe we must marke whether the promises be of the law or of the Gospel For they must not be taken in one and the same sense The promises of the Law do alwayes promise a reward vpon condition if we shall do But the promises of the Gospell do rather shewe what maner persons God his seruants be which haue receaued his couenant in good earnest thē expresse the cause why God doth good to them 7 Quest Why then haue good workes the title of righteousnesse giuen them Deu. 6.25 24.13 How good workes doe iustifie and why is it said that a man is iustified by them* An. They iustifie if they be perfect works and we are too blame that they are not such 8 Obiect We are not iustified without faith neither are we iustified by it alone workes fulfill righteousnesse For faith was imputed to Abraham for righteousnesse* Rom. 4.3 Gen. 15.6 that notable fact of Phinees is imputed for righteousnesse * Psal 106.31 Iud. 25.7 Deut. 26.26 How faith doth iustifie 9 An. A man is not counted righteous for one or two good works neither yet for manie because he which offendeth in one is guiltie of all neither is there found any worke which is in all respects pure And faith alone doth iustifie by laying holde vppon Christ our righteousnesse In that place Phinees is counted righteous before men who praised his fact not before God 10 Obiect As Dauid saith Blessed are they whose iniquities are forgiuen * Ps 112.1 Psal 32.1 So on the other side Blessed is the man that feareth the Lord * Psal 14.21 which taketh pitie vpon the poore * Psal 1.1 that hath not walked in the counsell of the wicked * Iam. 1.12 c. An That which Paule saith is most true * Mat. 5.3 that blessednesse consisteth in remission of sinnes * Rom. 4.3 For because those vertues shall neuer be in man in such sort that they can be acceptable to God of them selues it is proued that man shal allwayes be miserable vnlesse he be rid out of the miserie by forgiuenesse 11 Obiect Iames teacheth in plaine words that both Abraham was iustified by workes and that all we likewise are iustified by workes and not by faith alone* Iam. 2.12 An. Iames speaketh of a dead faith but we of the liuely the faith of the deuils is hādled in that place but we intreate of the faith of the faithfull 12 There is another fallacie in the worde Iustified Because it is sayd there that Abraham was iustified that is counted iust before men in respect of his works but we speake of iustificatiō before God* 13 Obiect The doers of the Lawe are iustified and not the hearers* Rom. 4.3 An. It is true if any man fulfill it 14 Quest Why then do the faithfull so boldly offer their righteousnesse to be examined by the iudgement of God and why do they couet to haue sentence giuen of them according to it* Rom. 2.13 An. We are to consider two things therein first they bring not all their whole life but some speciall cause into iudgement For Dauid saith in an other place* Psal 7.9 27 1. 18.21 26 19. If thou shalt marke iniquitie who can abide it Enter not into iudgement with thy seruant* Againe they do not chalenge to them selues righteousnesse in respect of the righteousnesse of God but inasmuch as they compare them selues with the wicked Psal 130.3 So Dauid sayd to Saull Let the Lord render to euerie man according to his righteousnesse and truth* Psal 14.30 15 Obiect Salomō saith that he which walketh in his integritie is iust 1 Sam. 26.23 Pro. 20.7 12 28. Ezech. 18.9.21 After which maner Ezechiel reporteth that he shall liue which shall do iudgement and iustice* An. But let one of the children of Adam come abrode with so great integrity if there be none they must either perish in
circumcised and diligently taught righteousnesse and yet they conspired to put their brother to death* Simeon Leui did rage cruelly against the Sichemites* What shal we say of Ruben Iuda Dauid and manie other being regenerate they fell filthily and yet they obtained pardon 25 What offence is greater then rebellion For it is called a diuorcement betweene God and his Church Rebellion a great offence but this is ouercome by the goodnesse of God* Returne vnto me saith the Lorde and I will receaue thee Ier. 3.1.12 Returne thou turne away I will not turne away my face from thee Neither was it in vaine that he ordained in the Lawe dailie sacrifices for sinnes 26 Is this benefite taken away from the faithfull by the comming of Christ that they dare not pray for forgiuenesse of sinnes He should haue come to the destruction and not to the saluation of his Peter denyed Christ and that not without cursinge* Mat. 26.35 Gal. 1.6 3.1 4.9 and yet hee is not excluded from pardon 27 The falling away of the Galathians was no smal sinne* 1 Cor. 12.21 The Corinthians did swarme with more and no lighter offences* And yet neither of them is excluded from the mercie of God 28 Obiect Euerie fault is not an vnpardonable sinne but the voluntarie transgressinge of the Lawe An. Why did God then commaund in the Lawe sacrifices to be offered for purging the voluntarie sinnes of the faithfull* Leuit. 4. Who can excuse Dauid by ignorance Did the Patriarkes thinke the murthering of their brother a lawfull thing 29 Obiect The sinnes which are forgiuen the faithfull dayly are light faults The sharpe Censure of the olde fathers which come vpon thē through infirmitie of the flesh but solemne repentance for more hainous offences ought no more to be repeated then Baptisme An. Whereas the men of olde did so hardly pardon those who had committed anie thing worthy to be punished by the Church they did it not for this cause because they thought that the Lord would hardly pardon it but they meant by this sharpnesse to terrifie others that they might not runne headlong into wickednesse for which they should be estranged from the fellowship of the Church CHAP. II. A comparison of the false Church with the true 1 THerefore seing the Church being grounded vpon the doctrine of the Apostles and Prophets* Eph. 2.10 hath the ministerie of the word and Sacraments as proper to it if you take away doctrine how shall the building any longer stand It is the stay of truth* 1 Tim. 3.15 The Church is the grounde work of truth Therfore there is no Church where lying falshood raigne 2 Seing the case so standeth in Papisme we may perceaue what Church remaineth there In steed of the ministerie of the worde there raigneth there a peruerse gouernment made of lies which partly extinguisheth the pure light and partly choketh it in place of the Lords Supper is come most filthy sacriledge the worship of God is disfigured with a diuerse heape of superstitions What the masse is all doctrine is buried and banished publike assemblies are schooles of idolatrie and impietie Obiect The Church of Rome being founded by the Apostles consecrated by the bloud of the martyrs There is no succession without Christ hath bene preserued by continuall succession of Bishops therfore it is the true Church An. The colour of succession is nothing worth vnlesse the posteritie holde the trueth which they haue receaued of their fathers by hand vncorrupt and vnlesse they abide in it Wherin the Papists and the Iewes agre 3 Therfore the Romanists pretend none other thing at this day then did the Iewes in old time when they were reproued by the Lordes Prophetes for their blindnesse impiety idolatrie For as they did gloriouslie boast of the temple ceremonies and sacrifices* so in steed of the Church they shew certaine outward visures Ier 7 4 Ezech. 10.4 4 For this is a perpetuall marke wherwith our Lord hath marked vs He which is of the truth heareth my voyce * Ioh. 18.37 I am that good sheepheard and I know my sheep and am knowen of them My sheep heare my voyce* Ioh. 10.14 The Church is Christes kingdome The Church is the kingdome of Christ he raigneth by his worde therefore seeing there is no scepter in Popery should the kingdome of Christ be there Who are heretickes Schismatickes 5 Obiect They are guiltie of schisme and heresie who preach any other doctrine then that which the Church of Rome doth preach haue by them selues assemblies to prayer to baptise and to minister the Supper An. They are called hereticks schismaticks who making a diuision do breake in sunder the communion of the church which is contained in two bōds to wit the agreement of true doctrine brotherlie loue whereupon Augustine putteth this difference betweene schismatikes and heretikes* Lib quest Euan. sect Mat. because the latter corrupt with false opinions the synceritie of faith and the former euen where there is like faith do breake the bond of fellowship 6 How then should we be such which keepe the doctrine of the truth hauing cast away lying I saye nothing of that that they haue excommunicate and cursed vs the Apostles had experiēce of the same* Ioh. 16.2 7 The true Church was at that time extant among the Iewes and Israelites Without the word there is no Church when they did abide in the lawes of the couenant But after that hauing forsaken the Law of the Lord they did degenerate vnto idolatrie they partly lost that prerogatiue For who dare call that companie the Church where the word of the Lord is manifestly troden vnder foote 8 Quest Was there then no parcell or part of the Church among the Iewes after that they fell to idolatrie An. There were some degrees in the very falling away For they came not straight way to the vttermost point vntill euen the verie Priestes did defile the Temple of God with profane and abhominable rites 9 Go too let the Papists if they can There is greater corruption vnder the pope then vnder Ieroboam deny that the state of religion is as corrupt among them as it was vnder Ieroboam But they haue grosser idolatrie neither are they purer in doctrine Obiect All the Prophets which were at Ierusalē when things were most corrupt there did neither offer sacrifice by them selues neither had they seuerall assemblies gathered to prayer An. They were commanded to meet together in Salomons temple* The comandement to meet in the temple Exod 29.9 And yet they were not enforced to vse any superstitious worship yea they tooke in hand nothing but that which was appointed of God But what like thing haue the Papists 10 We wil willingly graunt them that which the Prophetes graunted to the Iewes and Israelites of their time* Is 1.14 seing things were there