FIRST , Reason I. their omission and scruple of such subscription , Respect of a conscience probably informed . is meerely of a conscience fearfull to offend , in allowing by acte or hande , any thing not warrantable by the worde ; and therefore a meere invention of man : According to that of zealous Dauid , a a Psal. 119. 113. I hate vaine inuentions , but thy Lawe doe I loue . For in a godly ielousie of that spiritual whordome , ( b b Num. 15. 39. whereof the people of GOD ought carefullie to take heede ) they holde ; That what soeuer is not according to the expresse scripture , or sound conclusion from the same , is contrary to the worde . Which their opinion ; & omission aunswering therevnto , seemeth vnto them grounded vppon the worde and iudgement of authoritie . But sith it is not answerable to my present purpose , here to sett down manie of their reasons , drawne from the c c Tim. 3. 16 , 17. sufficiencie of the scriptures , ( which can suffer neither d d Deut. 4. 2. & 5. 32. adding nor diminishing , declining to the right nor to the lefte hande ) ; from the e e Gal. 2. 3 , 4 , 5. & 3. 2 , 3. Ioh. 4. 21 , 22 , 23. sinceritie of the Gospell , ( whiche can not brooke Iewishe , much lesse Romishe ceremonies ) And from sundrie other good considerations generall and particular ; I onely craue fauour to sett down one or two , That the tendernes of their conscience may somwhat appeare to proceede , not from conceipted scrupulositie without at least some probable perswasions .

THE generall precept of the Apostle , f f Ephe 5. 8 , 10 , 11. Walke as children of the light , approuing that which is pleasing to the Lorde , and haue no fellowship with vnprofitable workes of darknesse , concerneth not onely corrupt manners , but vnprofitable ceremonies deuised by man without warrant of the worde , at least by good consequence . For it is an Apostolicall canon , g g 1 Cor. 14. 26. Let all things be done vnto edification . And it is a Propheticall direction , To the Lawe and to the Prophetes : If they speake not h h Esa. 8. 20. according to this worde , it is because there is no light in them . But the saide faithfull Ministers see not howe ceremonies prescribed , are profitable ; notwitstanding their godly significations pretended . For if Christ , i i Heb. 1. 1. Act. 2. 17. Rom. 16. 25 , 26. who in these last dayes speaketh euidently by his Gospell and spirit , had iudged signifying ceremonies convenient vnto edification ; he would not haue abolished so many prescribed by Moses , a a Gal. 3. 23 , 24 , 25. and 4 , 3 , 4. as being fitt for children ; and appointed so few , and those not onely for signification , but principallie to be seales of spirituall graces . And therefore this addition of signifying ceremonies , seemeth vnto them to eclipse the glorie of Christ his wisedome and faithfulnes in providing for the full instruction of his people ; contrarie to the scriptures ; which giue him testimonie that he is ( as b b Mat. 23. 8. onely so ) a c c Ioh. 4. 25. Ephe. 4. 8 , 11 , 12 , 13 , 14 Heb. 3. 2 sufficient Teacher of his Church : Neither doe they see , how the signifying ceremonies bee ( otherwise ) according to the worde ; And the rather , because that other cannon of the Apostle , d d 1 Cor. 14. 40. Let all things bee done honestlie and by order , ( so much vrged in their defence ) doeth onelie commaund decent disposing of ceremonies ( of order , not of figure ) and not , that what soeuer may seeme tending to decencie , is therefore to bee thrust into the Church . In consideration of which ( so conceiued ) vnprofitablenes , and vnwarrantablenes , the saide Ministers dare not haue fellowship with prescribed ceremonies , In giuing allowaunce by vsing or subscribing . Againe , this fearfulnesse of prescribed ceremonies , and generall subscription , seemeth to them to be grounded 1 vpon the second commandment , 2 the second petition , & 3 an vse of the Lords supper , aunswerable to that article of our Creede , where we say , I beleeue that the Church is an holy communion of Sainctes . For the seconde commandement forbidding vs to bowe , or yeeld to any Idoll of mans invencion , ( vnder the name of Grauen Imaege , the chief Idoll ; as all vncleannes is forbidden vnder the name of adulterie , the grossest pollucion of the fleshe ) doeth withall commaund all thinges in and about the seruice of God , to be according to his revealed will . As appeareth by the opposition or relatiue respect of these wordes : Thou shalt not make to thy selfe any grauen Image ; to these , of them that loue me & keepe my commaundements . And further , by conferring the vse of Fringes , whiche the children of Israell were to make vpon the border of their garments set down in these wordes : e e Nom. 15. 39. And yee shall haue the fringes , that when yee looke vppon them , yee may remember all the commaundementes of God , and doe them ; And that ye seeke not after your owne heart , nor after your owne eyes , after which ye goe a whoring . In the second petition we pray , f f Heb. 12. 28. Mat. 13. 19. 1. Lu. 9. 2 , 6. That GOD would raigne in his Church by the worde of his Kingdome ; whiche teacheth vs , g g Iohn 19. 15 That as a worldly kingdome cannot brooke two Monarches : So Christ ( h h Psal. 2. 6. 7. Ioh. 5. 22. to whom the Father hath committed all iudgement ) is onely i i Mat. 23. 8. Maister among his Disciples , & onely k k 1 Tim. 6. 14 15. Prince among his people . And therefore the Apostle ( l l Col. 2. 20 &c and 3. 1. hauing reprooued the vnprofitable traditions of men ; As , touch not , taste not , handle not ) exhorteth the Colossians , to seeke those things which are aboue , where Christ sitteth at the right hande of God . As if hee should saye ; Christ onely ruleth : Therefore ye are not to obey the commaundements of men , but to be ruled by him onely . The vse of the Lordes Supper before mencioned , Saint Paule him self maketh , when he thus argueth : a a 1 Cor. 10. 16 , 17 , 20. Wheras the bread which we breake , is the communion of the body of Christ , that is , a seale of that communion , which we haue with Christ , and one with an other in him . Therefore we must be so farr from hauing any fellowship with Idolaters , that how so euer we pretend the safe keeping of our hearts for God ; yet we must not ( no not onely in bodie ) be present at Idolatrous seruice . From all which , they thinke ( verilie ) that the spirit of God it selfe maketh this argument : b b 1 Cor. 6. 14 15 , 16 , 17. b This forbiddeth the whole corruption in religion of heathen or Antichrist , althogh principallie , their false doctrine . What communion hath the light of the worde , with the darknes of mans inventions ? What concorde hath Christ our Sauiour , with Beliall , the Antichrist of Rome ? And what agreement hath the Temple of God ( which is our selues ) with Idolls of humane traditions ? Wherfore c c Reue , 18. 2. 3 , 4. come out of Babilon ( that is , the confusion , or confused worship and gouernment of Rome ) & touch no vnclean thing , d d Psal. 51. 5. But as man him selfe ( who is borne in sinne and conceyued in iniquitie , e e Eccles. 7. 3● . ) so his own inventions which make him more sinfull , f f Ioh. 17. 17. Deut. 4. 5 , 6. 1 Cor. 3. 12. Iere. 23. 22 , 28 , 29. can not bee sanctified , but by the worde ; The hypothesis or ground of this conclusion is a perswasion ; That the ceremonies which they stumble at , bee not onelie the inventions of man ; but parte also of the g g Reu. 17. 4 , 5. scarlet woman her fornications : yea notwithstanding they were in vse before Antichrist was exalted ; As h h Iohn 7. 2. circumcision was parte of the ceremoniall law , notwithstanding it was not of Moses , but of the Fathers ; And therefore such ceremonies are by them ( in their zeale ) iudged to be more fitting the whore of Babylon , then beseeming the chaste spouse of Christ ; i i 10 Cor. 11. 2. Psal. 45. 10 , 11. Col. 2. 18 , 19 , 20. who should be conformable to her husbande in simplicitie and sinceritie .

That their dislike of prescirbed ceremonies may 〈…〉 to them grounded , as on 〈…〉 so on the iudgement of authoritie , Let the reasons of remouing other ceremonies bee well considered : Preface 2. to the book of common prayer . which be these ; They obscured the glorie of God ; they were vnprofitable ; they blinded the people ; they turned to vanitie and superstition ; they were abused by the vnlearned , and beseeme not Christes Gospell ; which is not a ceremoniall lawe ( as much as Moses was ) but a religion to serue God , not in bondage of the figure or shadowe ; but in the freedome of the spirit . To apply by particulars ; Hom. 8. Piping and chaunting , part . 2. are said to haue displeased God so sore , & filthilie defyled his holy house and his place of prayer , That for them he hath iustlie destroyed manie Nations . Iniunct . 3. and 23. And setting vp of candles ; couering of shrynes , candlestickes , and all monumentes of superstition ; yea in the glasse windowes , not onelie of Churches , but of houses too , are saide , as to be taken away , so to be devised by mans fantasies ( not contrarie but besides scripture ; And therfore haue not onely no promise of reward , but contrariwise great threatninges & maledictions of God , for that they be thinges tendinge to superstition . If all these notes of condemnation may bee sett , aswell on ceremonies reteyned , as these remoued ; Then tender consciences , which thinke them selues forbidden to be a a Deut. 7. 5 , 6. and 14 , 1 , 2 conformable to Idolaters , aswell in cutting the haire , as in vpholding altars , haue ( at least ) probable cause to feare , how they allow by acte or hand ceremonies reteyned .

To conclude this first Reason , wherin I am of necessitie longer , than I need to be in the rest ; I humbly referre to consideration , That whereas resolved consciences are vncompellable , & her Maiestie of her own Princely clemencie , did permitt ( among other ) Bishop Heath , Execution of iustice in England . a popish recusant ( but of conscience : not of a trayterous obstinacy ) to continew Lord Chauncellor ; Whether it were not convenient , that faithfull Ministers should continewe their godlie and profitable Ministerie , the omission only of ceremonies notwithstanding Prouided that such omission be with peace to others knowledge ; as it seemeth to be in truth to their own consciences ; Least ( otherwise ) the reuerend Fathers b b Ephe. 4. 30. greeue the holy Spirit of GOD by whom they are sealed vnto the day of redemption , and c c Mat. 23. 8. 1 Pet. 5. 2 , 3. shew them selues to bee ( not brethren ) but Lordes ouer Gods inheritance .

SECONDLIE , Reason II. Consideration of indifferent things let it be supposed , that their conscience ( all the premisses notwithstanding ) is erronious . But let it bee withall considered , that the errour is onely in ceremonies ; which by the nowe Archb. of Yorke since he was a L. Bishop were accounted the blemishes of our Church , and ( in their best regard ) are but thinges indifferent . And therfore the Church is not to be defrauded of the benefite of faithfull Ministers their sound instructions , for only omitting such ceremonies , and that of conscience with peace ; Except it be religion to d d Mat. 23. 25 tythe Mynt and Commyn , and to neglect the greater things of the Lawe . Saint e e 1 Cor. 7. 36. Paul would not by his Apostolicall authoritie , restreyne the libertie of disciples touching Mariage , because it was an indifferent thing , and he straitlie forbiddeth the weake to bee condemned , f f Rom. 14. 2 , 3 , 17. and 15 1 , 2 , 3. for not eating of all thinges considering the Kingdome of God is not meate nor drinke ; and wee are to please our neighbour in that that is good to edification , So that he g g Ga. 5. 11 , 12 and 6. 12 , 23 wished them cut of , who disquieted the Churche by vrginge * * Paul finallie renounced , not only the necessarie , but also the indifferent vsing of Circumcision . Circumcision with Christ , That they might reioyce in the fleshe of their brethren , that is , in their conformitie in carnall rites .

All this beeing true , they h h Phil. 2. 3 , 4 , 16 , 17 , 18 , 19. & 1. 18. bee no right followers of blessed Paule , who thrust out of the Churche profitable teachers , for only omission of indifferent ceremonies . Againe i i Art. of Religion , art. 34. if euerie particular Churche maye ordaine , change , and abolish rites or ceremonies ; It may bee adiudged no capitall offence for faithfull Ministers ( in their seuerall charges ) onely to omitte indifferent ceremonies ; And the lesse capitall , considering vnitie in doctrine , and conformitie in diuine service , yea , all ready obedience otherwise to the Prince & State is faithfully obserued . Lastly if such onely are openly to bee rebuked , k k Eod. & Praefac . 2 to the booke of common prayer . Iniunct . 22. as openly break the traditions of the Church through private iudgement , and contemptuous wilfulnesse ; then onely omission ( and that of conscience with peace ) deserueth not so publique and extreame punishments as depriuation and suspension . For the sentence of singularitie can not ( with wisedome and equitie ) bee pronounced against them , who , not only haue iustified their omission with arguments a a 2 Pet. 1. 20 , 21. out of Gods worde , which are published ; and ( thinke they ) vnaunswered ( write neuer so manie ) so long as Master Cartwrights second Replie remaineth vnconfuted ; but also haue the suffrages of reformed Churches ( Scottish , Dutch , and French ) round about vs ; which haue abandoned such ceremonies . Yea by the obseruation of some b b R. Dolemans conference , lib. 2. ca. vlt. Popish ( though politike ) there be fewe Protestantes in Englande ( besides such as depende vpon ecclesiasticall dignities ) which are not puritans , that is , c c Fulk Retent . 16 concer●a . eccle. catho . such as desire to haue the Church throughly reformed . As for contemptuous wilfulnes , Their not inveying against ceremonies reteyned ; their brotherlie conversation with other of contrarie iudgement concerning them ; their patient enduring extremities for such omission ; their silence when they are suspended , and mainteining the vnitie of our church , these ceremonies and great affliction for them notwithstandinge : ( besides the said arguments which testify their omission to be meerelie of conscience ) doe sufficientlie cleare them of contempt and wilfulnes .

THIRDLY , Reason III. Question of warrant by lawe . It may seme to them ( indeed no great Lawyers ) a quere , Whether their so greeuous punishmentes be iustifyable by the d d 1 Elis . cap. 2 statute , which punisheth such as refuse to vse the forme prescribed for Prayers & Sacramentes , or obstinatelie vse anie other either forme or ceremonie ; but provideth not against discreet omission of the ceremonie though the forme be obserued . As for enforcing general subscription , all men may see and say : It is besides lawe . For the ende of the onely e e 13. Eliz. ●●pit . 12. Statute for subscription , is to Keepe Papistes and other heretiques out of the Ministerie ; As is evident by these words of the preamble : That the Churches of the Queenes Maiesties dominions may bee serued with Pastours of sounde religion , Bee it enacted , &c. Againe , the Statute requireth Subscriprion to the Articles of Religion ; and not to all , but such as onely concerne the confession of the true Christian faith , and the doctrine of the Sacramentes . Yea that the exception of some Articles might be more manifest , ( and for no other cause ) is this word onely inserted . Lastlie , the Bb. of Canterburie , would not haue made a speciall article for the approuing of the booke of common Prayer , &c. by subscription ; if such subscription were by that Statute required . Nowe further , where there is no commaundement , f f Rom. 4. 15. there is no transgression ; wher no transgression , no punishment . But wishing the tollerating of peaceable and proffitable Ministers , and not the hurt of our Church-gounernours ; I forbeare to shewe what danger they may incurre by lawe , who punish faithfull Ministers and loyall subiectes without law , for refusing to subscribe further then lawe requireth ; notwitstanding they willinglie offer to subscribe so farre . Onely this I saye ( as a Professor of the worde , Hab. 1. 13 , 14 and no student in lawe ) That whereas Habacuc compareth wicked men devouring men more righteous then they , to fishes of the sea that haue no ruler ouer them ; wee may learne , that were there is a soueraigne , one subiect is not to tyrannize ouer an other , without lawfull authoritie .

FOVRTHLIE , Reason IIII. Complaint of vnequal iudgement let it be supposed , That peaceable omission ( not of diuine seruice ) but of Ceremonies , bee punishable in some sorte by some law or other ; And that the Bb. of Canterburie his generall subscription were to be inforced by law ; Yet sith no statute ( so farre as they knowe ) doeth expreslie set downe what punishment is due to either offence ; they thinke , that ( in equitie ) their fault , and ( in discretion ) their calling , is so to be regarded , that punishment deserued , exceede not the fault committed : But losse b b Ecclus 34. 23. of liuing by depriuation or suspencion , is the next punishment to death ; Therefore they complaine that more then severitie is done against them . For if it bee a grieuous punishment to fyne a laye man ( so called ) 10. 20. or 30. pound : May not the greeued spirites of faithfull Ministers , sigh ; yea crie vnto God for that their bondage is such , That onelie omission , and that of conscience with peace , is corrected with no lesse punishment , than losse of liuing . c c Iniunct . 28. Authoritie doeth not esteeme them ( as Ieroboams Priestes ) the basest of the people ; And the d d Thes. 5. 12 , 13. word doeth exhorte vs to knowe them , and to haue them in singular loue for their workes sake ; Yea e e Psal. 105. 14 , 15. it straightlie forbiddeth vs to touch his anoynted , or to doe his Prophetes anie harme ; because God hath reproued Kings for their sakes . Bee it therefore farre from vs , to admitt it to be the pleasure of our gracious and Christian Queene , That discreet and able Teachers ( of her own profession ) should be subiect to such extremities , without sufficient lawe , or so deseruing faultes . Againe , vnlearned Priestes that can but read ( and therefore not to be admitted to take charge of soules by anie warrant of f f Hos. 4. 6. God or g g Iniunct . 23. lib. cons. in the h. quest. to Archd. Man ) are generally tollerated , not onely for want of Ministers , but also in pitifull regard of them selues , their wiues , and their children . If there be greater want of Preachers than of Readers , If as great pitie to bee shewed to Preachers brought vp in learning fion their infancie ; and therefore lesse able to shift for them selues & theirs than Readers , that may liue by their trades or occupations , seruices , or other labours from which they came ; And if there be no k k 1 Tim. 5. 21 , 22. partialitie in Church gouernours ; Then Preaching Ministers may expect tolleration of peaceable omission , or ( at least ) mitigation , of so grecuous extremities .

LASTLIE , Reason V. Great inconveniences . the due consideration of manie and great inconveniences which accompanie or followe so extreame proceedinges , may mooue such as loue a a 1 Cor. 10. 24. Christ and the sheepe of his pasture more then them selues , Phil. 2. 22. or priuate respectes ; to allowe or consent to tolleration or mitigation in these cases . For ( first ) such proceedinges constreyne manie to vse ceremonies , and generallie to subscribe against their owne consciences . As may appeare by their protestations , or limitations before ; and by their concealing or excusing after subscription : Whereby they b b Rom. 14. 5. 23. sinne , and so drawe vppon them selues and their labours , a curse , and not a blessing . For their pretence of choosing the lesse of two euills ( according to the counsell of politiques ) will not iustifie them against the doctrine of the Apostle , which is ; c c Rom. 3. 7 , 8. That how soeuer the veritie of God might more abounde through our lye vnto his glorie , yet we must not doe euill , that good may come of it . Therefore d d 1 Sam. 15. 24. and 16. ● . 14. as the spirit of God departed from Saul , and an euill spirit vexed him after hee had sinned against his conscience vnder pretence of a good ende ; So all such conformers may feare ( that which is seene in too manie ) least the good graces of Gods spirit decay in them , and they prooue as ill , or worse , in negligent teaching ; heaping vp of liuings ; and inveighing against such as stande for reformatio , than they that neuer pretended like sinceritie . Secondlie , such stopping of the mouthes of painefull and profitable Preachers for ceremonies sake , is no lesse punishment to the Church it selfe , than to the Preachers ; yea so much the greater , because feare of troubles for ceremonies , make manie convert their studies to Phisicke , Lawe , or otherwise ; & idoll sheepheardes , or idle Nonresidentes , are for the most parte , thrust into the places of faithfull Pastours remoued . So that the proverbe is fulfilled : e e Pro. 29. 1● Ezek. 34. 2 , 3 , 4 , 5. Zach. 13. 7. Where Prophesie faileth , the people are scattered . Thirdlie , such thrusting out of faithfull Ministers & Watchmen for ceremonies , is occasion , as of much f f Hos. 4. 1 , 2 , 6 sinne , so of manie papists , who are increased or confirmed , partlie through want of that diligent teaching whiche is in Cities and good Townes ( as one of themselues g g R. Dolemā● conf. &c. lib. 2. cap. vlt. obserueth ) , partlie by impunity . For as the Turkes haue lesse feared Croysadoes , euer since the Pope & his vassalls haue fet them selues against the Lutherans ; so Papistes doe lesse feare the high Commission , when they see the B. of Canterburie and his Colleagues , most earnest against Puritanes , so called . And therefore ( as it is generallie to be obserued ) sincere Preachers , are ( for the most parte ) accused and persecuted by Church-papistes ; and partlie , by that conceipt which Papistes take of the rest of their religion , when they see such zeale for their supposed ceremonies . For Bristow makes it a speciall motiue to Poperie : h h Motiue 34. That in ceremonies , and our booke of common prayer , we apishlie imitate , ( so apishlie hee writeth ) Catholiques , and the Masse booke . And therefore some English protestantes are scornefullie termed , h h Concertatio eccle. cathols. Caluin-papistes , for such conformitie . Fourthlie , such vrging of ceremonies hath bene , and is likelie to be the occasion of scisme and contention amongest professours of the same faith and religion . For they that suffer , think them selues bound to followe the example of Christ , in a a Mat. 15. 2,3 9 , 10 , 11. approuinge ( as they may ) the omission of ceremonies , least their b b Ma. . 11. 4 , 5 , 6. 2 Cor. 6. 3. 4 , 5 , 8. suffering should bee scandalous , & they them selues for so suffering , traduced as ill doers . Agayne , c c Act. 28. 17 , 22. professours occasioned by such suffering diligentlie to consider the cause , finde them selues bound , as well as their Teachers , to iustifie d d Mat. 11 16. 17 , 18 , 19. wisdome in such sorte as becometh her children . Hence it is that e e Act. 14. 4. the multitude is deuided , some holding with the Iewes , some standing with the Apostles ; whereas if vrging on the one side , and confuting on th' other side , were giuen ouer , our Church would be at vnity in it self , As the reformed Churches in France , Scotland , and the low countries are : for there is no generall difference amongst vs , but about Romish ( so reputed ) Policie . Otherwise , it is not to be expected ( though wished ) that contention will so surcease . For ( to saye nothing of the schisme of the Brownistes , to whom these ceremonies are great stumbling blockes , and therfore f f Rom. 14 , 13. 16. 19 : to be remooued , or not so grievouslie vrged , least the rent of our Church prooue greater and greater ) I am perswaded ; That howsoeuer the g g Ier. 10 9. 10 & 28. 1. 2. 6. 13. rayling of manie , and feare on euerie side inforce Ieremie to cease speaking in the name of God ; and the cunning , but counterfet prophesie of Hannaniah , make him laye his hande vppon his mouth for a time ; yet the worde of God will be in his heart , as a burning fire ; so that he shal be wearie of forbearing , and not able to stay from prophecying yokes of yron , in steed of those wodden ones which Hananiah did or would break . And the rather , because Maist. Hooker ( too friendlie a censurer of Papistes ) hath ( by h h Ezek. 13. 10. 5. dawbing ouer , not onelie the walles of ceremonies , but also the grossest corruptions , and that with vntempered Morter ) provoked Ieremie , or some of the Prophetes , to i i Ezek. 22. 30. stand in the gappe , to k k Esa. 59. 4. 16 contend for the trueth ; and so to l l 1. Cor. 4. 19. 20. knowe , not his wordes but his power . For the kingdome of GOD is not in worde , but in power . Lastlie , it is to be feared , That such contention only about supposed reliques of Rome , Such stopping of the passage of Gods word , which should be m m 1 Thes. 3. 1. free and glorified ; and that to vphold but mans inuentions ; And such extreame dealing with brethren ( yea Fathers to be * * 1 Tim. 5. 1. respected ) onely for ceremonies helde but as indifferent thinges ; will at last , drawe vpon the whole lande , most heauie iudgements , if it bee not by better courses prevented . For if by contention we byte one another , let vs take heede least we be consumed one of another . For so adviseth the n n Gal. 5. 12. 13. 15. Apostle in a like contention . Againe , if God cast away o o 1. Sam. 15. 23. Saul from being King , because he cast away the worde of the Lord , & followed his owne device ; If God destroyed p p 2. Kings . 23. 24. children , onely for mocking a Prophet ; And if he that is least in the kingdome of God a a Mat. 11. 9 , 11. is greater then John Baptist , who was more then a Prophet , Then if rulers of b b Mat. 24. 45. 49. Gods householde , neglecting their proper duetie , of giuing each one his porcion of meat in due season , beginne to smite their fellowes ; and that more seuerelie then can stande with mercie & iudgement ; c c Deut. 25. 2 , 3. Thereby manifestinge greater contempt of their brethren , then childish mocking : It is ( I saye ) to bee feared , That he by d d Mat. 10. 14 Act. 13. 50. 51. whose prescription Paul and Barnabas ( expelled by the Iewes ) shooke off the duste of their feete in witnes against them , e e Mat. 22. 6. ● will in time sende foorth his wrath to destroy them , that ouer sharpelie intreat his seruants .