IOHN
GREENWOODS
ANSWER
.
Wisdome
is
Iustified
of
her
Children
.
IT
is
agreed
vpon
and
consented
vnto
on
both
sides
,
that
seeing
God
is
a
spirit
,
and
onely
requireth
such
to
worship
him
,
as
worship
him
in
spirit
and
truth
:
all
carnall
worship
is
cut
downe
hereby
,
of
what
sort
soeuer
,
as
disagreeing
from
the
nature
of
God
:
And
that
all
fantastical
deuises
of
men
;
namely
,
whatsoeuer
is
not
warranted
in
his
worde
,
is
carnall
worship
,
a
wearisomnes
vnto
him
,
and
lothsome
in
his
sight
:
So
that
no
man
ought
to
intermedle
,
attempt
,
or
practize
anie
thing
in
shew
of
worship
whereof
they
haue
not
sure
grounde
of
his
worde
:
For
euen
our
God
is
a
consuming
fire
.
Now
to
put
away
all
your
(
bodily
)
distinctions
and
earthly
cauils
,
I
still
affirme
(
as
I
haue
proued
)
the
stinting
,
imposing
mens
writings
vpon
publique
assemblies
,
to
haue
them
read
ouer
by
number
and
stint
,
or
any
other
way
,
as
a
worship
of
God
in
stead
of
true
inuocation
,
is
a
meere
deuise
of
man
,
and
so
carnall
worship
;
as
also
all
other
reading
of
mens
writinges
publiquely
or
priuatly
in
this
abuse
,
for
praying
to
God
.
Yet
say
you
to
apply
this
Scripture
Iohn.
4.22.23
in
this
manner
against
read
prayer
,
is
friuolous
,
where
I
appeale
to
all
mens
consciences
,
for
the
weight
therof
.
It
is
friuolous
,
you
say
,
except
I
can
proue
that
a
man
cannot
pray
by
the
spirit
of
GOD
with
sighes
and
groanes
vpon
a
booke
,
or
when
prayer
is
vttered
after
a
prescript
forme
&c.
At
the
first
step
you
go
about
to
alter
the
question
.
All
our
prayers
ought
to
be
vttered
after
a
prescript
forme
,
euen
that
perfect
rule
and
forme
our
Sauiour
gaue
to
his
Disciples
and
al
poste●ities
:
But
this
is
nothing
to
the
matter
.
For
the
other
which
is
nothing
but
a
begging
of
the
question
.
I
alleaged
certayne
reasons
to
this
effecet
.
First
that
those
sighes
and
groanes
in
reading
instead
of
praying
were
not
of
fayth
,
seeing
in
praying
the
sighes
and
groanes
that
proceede
of
faith
,
minister
matter
to
praye
without
a
booke
.
Secondly
that
you
did
but
barely
affirme
the
question
in
calling
it
prayer
by
the
spirit
when
one
doth
read
,
seing
reading
is
not
praying
at
al
:
for
as
I
then
alleadged
,
to
inuocate
the
name
of
God
in
spirit
,
is
by
the
worke
of
the
spirit
to
bring
fourth
of
our
hearts
praier
to
God
,
which
is
than
in
truth
when
yt
agreeth
to
Gods
word
.
But
reading
is
another
matter
,
namely
a
receauing
of
instruccion
into
the
heart
from
the
booke
.
Out
of
the
first
Mr.
GIFFORD
maketh
men
beleeue
he
hath
fetched
two
heresies
;
the
one
a
perfection
of
faith
,
the
other
that
faith
cannot
be
ioyned
vnto
,
or
stand
with
anie
outward
helpes
for
the
encrease
therof
.
Litle
marueile
,
he
found
so
m●nie
heresies
in
our
whole
writinges
,
that
could
finde
two
or
three
in
my
first
reason
:
but
that
you
may
remember
your self
better
(
though
you
had
two
yeares
to
consider
)
I
will
bring
the
wordes
before
you
againe
,
if
peradventure
you
may
have
grace
to
call
backe
yourself
.
I
said
if
the
sighes
and
groanes
(
in
that
kinde
of
praying
)
were
of
faith
,
yt
would
,
minister
matter
without
a
booke
:
this
sentence
I
may
confirme
by
manie
testimonies
of
scripture
,
that
no
peruerted
spirit
can
gainesay
or
resist
:
the
scripture
teacheth
vs
euery
where
,
that
in
praying
the
spirit
onlie
helpeth
our
infirmities
,
no
other
helpes
mentioned
or
can
be
collected
in
the
present
action
of
prayer
through
the
Scripture
.
He
hath
sent
into
our
hearts
the
spirit
of
his
Sonne
crying
:
ABBA
Father
.
we
beleeue
,
therfore
we
speake
.
Yet
here
is
not
anie
shew
of
perfection
of
faith
,
but
of
the
contrary
,
praying
for
our
wantes
.
But
this
may
be
gathered
,
that
God
onely
accepteth
the
fruits
of
his
owne
spirit
in
prayer
,
and
requireth
no
more
of
anie
,
but
that
euerie
one
according
to
the
proportion
of
faith
,
pray
vnto
him
,
as
occasion
in
them
requireth
.
Nowe
to
conclude
that
because
in
praying
we
neede
not
a
booke
to
speake
for
vs
,
when
the
heart
it self
and
booke
of
our
Conscience
speaketh
with
God
;
that
therefore
fayth
neuer
needeth
instruction
,
but
is
perfect
,
were
sclanderous
,
false
,
and
senselesse
.
The
cause
then
of
these
heresies
proceed
hereof
,
that
your selfe
Mr.
GIFFORD
would
needes
frame
two
syllogismes
,
and
in
the
moodes
of
your
malice
,
constraine
the
proposition
of
the
present
action
in
praying
,
to
a
general
sentence
of
all
times
and
actions
,
though
both
our
question
here
was
of
the
verie
action
of
praying
,
and
in
the
conclusion
of
that
very
poynt
within
six
lynes
after
this
,
you
had
these
wordes
;
Euen
in
the
time
of
their
begging
at
Gods
hands
;
so
that
these
heresies
must
be
Mr.
Giffords
and
not
myne
,
seeing
they
are
found
to
be
coyned
of
his
idle
brayne
,
and
godles
heart
,
only
to
defame
the
trueth
.
But
(
say
you
)
the
most
part
are
ignorant
,
weake
,
short
of
memorie
,
&c.
therefore
need
al
helps
to
stir
them
vp
to
pray
,
&c.
where
,
by
your
own
confession
,
reading
is
not
praying
,
but
a
help
to
stir
vp
to
pray
.
And
euen
hereupon
all
our
errours
arise
,
that
you
cannot
discerne
the
difference
of
spirituall
gifts
,
with
the
distinct
vse
of
them
.
We
doubt
not
but
before
prayer
,
and
all
the
dayes
of
our
life
we
haue
neede
of
helps
of
instruction
to
praye
aright
,
and
for
the
fitnes
of
the
mind
and
bodie
,
often
fasting
,
reading
,
meditating
,
etc.
are
great
helpes
to
go
before
to
humble
our selues
in
praying
:
but
in
the
present
action
of
prayer
when
the
heart
is
talking
with
God
,
the
eyes
,
hands
,
etc.
with
attention
lift
vp
to
heauen
,
al
the
powers
of
our
soules
and
bodies
conuersant
with
God
,
to
take
a
booke
and
read
cannot
be
called
in
this
action
a
help
,
but
a
confounding
of
the
mind
,
of
Gods
ordinances
,
and
a
doing
we
know
not
what
,
though
before
and
after
,
it
be
an
excellent
meanes
ordeyned
of
God
,
to
instruct
vs
to
pray
and
al
other
dueties
.
As
for
the
confirmation
you
talke
of
,
where
I
alleadged
that
a
troubled
minde
is
the
penne
of
a
readie
writer
/
therfore
needeth
not
a
booke
to
speake
for
yt
in
the
action
of
praying
:
By
troubled
minde
i
vnderstood
such
a
minde
/
as
is
presently
moued
with
the
sight
of
some
sinne
/
or
vrged
by
other
occasion
:
a
broken
spirit
,
a
broken
and
contrite
heart
:
and
not
such
a
minde
as
in
dispayre
or
doubt
ys
perplexed
:
and
that
the
heart
which
is
moued
in
faith
with
present
occasion
to
call
vpon
God
is
the
penne
of
a
readie
writer
/
(
that
is
)
hath
matter
and
wordes
enough
without
a
booc●
to
vtter
yt
owne
wantes
/
we
may
reade
throughout
the
Psalmes
.
My
throte
is
dry
(
saith
David
)
I
am
wearie
with
crying
&c.
But
here
againe
instead
of
answere
/
you
tell
me
/
I
runne
vppon
the
rocke
of
an
hereticall
opinion
of
perfection
:
Wherin
i
wonder
(
but
that
i
perceaue
your
right
eye
is
blinded
)
you
should
be
so
carelesse
what
you
say
/
nay
what
after
two
yeares
studie
you
put
in
prynt
.
Doth
it
follow
/
that
because
the
heart
/
moued
with
occasion
through
the
worke
of
faith
hath
wordes
and
matter
enough
in
praying
without
a
booke
to
speake
for
yt
/
that
therfore
faith
is
perfect
?
let
equal
Iudges
consider
.
Here
you
say
manie
are
so
troubled
&
perplexed
in
minde
,
that
they
cannot
pray
till
they
haue
some
consolation
by
the
direction
of
others
;
which
when
they
cannot
haue
,
reading
vpon
a
booke
is
a
notable
help
,
I
allowe
al
this
and
agree
/
if
you
would
make
reading
one
thing
/
and
prayer
an
other
/
divers
exercises
of
the
spirit
etc.
But
in
the
verie
action
of
praying
to
haue
an
other
speake
vnto
vs
never
so
good
wordes
of
exhortation
/
were
but
a
confounding
of
the
minde
and
action
/
and
an
abuse
of
both
those
holie
exercises
.
Euen
so
/
by
your
owne
comparison
/
reading
vpon
a
booke
in
the
action
of
praying
/
seing
we
cannot
do
both
at
once
.
Yt
is
the
Spirit
of
God
in
the
verie
action
of
prayer
that
helpeth
our
infirmities
.
David
in
praying
finding
his
soule
heauie
/
stirreth
vp
himself
thus
.
My
soule
whie
art
thou
cast
downe
,
whie
art
thou
disquieted
within
me
,
waite
on
God
;
For
I
will
yet
giue
him
thankes
,
my
present
help
and
my
God
.
He
had
a
troubled
minde
/
his
mouth
wanted
no
wordes
to
prouoke
the
Lorde
to
heare
his
complaint
/
and
his
heart
to
waite
vpon
the
Lorde
/
and
so
through
all
the
Psalmes
you
shall
finde
the
conversing
of
the
soule
with
God
to
be
such
/
as
yt
were
a
mockery
to
think
reading
vpon
a
booke
could
haue
anie
place
in
that
action
/
or
that
anie
mans
writing
could
lay
out
the
present
estate
of
the
soule
with
the
passions
therof
.
The
Priest
may
say
/
my
booke
whie
art
thou
so
euill
prynted
,
for
when
they
reade
the
heart
cannot
reason
and
talke
with
God
.
To
the
second
poynt
/
which
was
but
your
bare
assuming
of
the
question
/
to
say
a
man
may
pray
by
the
spirit
vpon
a
booke
&c.
I
alleadged
that
to
worship
God
in
spirit
/
is
/
when
the
inward
faith
of
the
heart
bringeth
fourth
true
invocation
/
etc.
this
you
graunt
to
be
most
true
/
and
that
none
other
is
accepted
of
GOD
/
then
that
which
proceedeth
from
the
inward
faith
of
our
owne
heart
:
But
you
think
that
reading
vpon
a
booke
is
to
bring
fourth
of
the
heart
true
inuocation
.
This
cannot
be
if
we
consider
the
difference
betweene
proseuche
and
anagnosis
prayer
and
reading
/
the
one
being
a
powring
fourth
of
vowes
/
petitions
/
supplications
/
the
other
a
receaving
into
the
soule
of
such
things
as
we
reade
.
This
therfore
i
leaue
to
all
mens
consciences
to
be
considered
/
whether
the
matter
we
reade
can
be
said
a
powring
fourt
of
the
heart
/
the
whole
vse
of
those
divers
actions
through
the
whole
Bible
shew
yt
cannot
.
Now
where
I
said
that
you
teach
men
insteade
of
powring
fourth
their
hearts
/
to
help
them selves
with
matter
and
wordes
out
of
a
booke
/
you
say
I
speake
fondlie
and
foolishlie
/
etc.
Mine
answeare
now
is
/
yt
is
well
I
lyed
not
/
if
I
had
said
you
compell
men
to
reade
vpon
a
booke
in
all
your
publique
assemblies
/
certaine
wordes
of
your
owne
writings
by
number
and
stint
/
from
yeare
to
yeare
/
and
day
to
day
the
same
/
instead
of
powring
out
their
hearts
before
the
Lorde
for
their
present
wants
.
I
had
not
lyed
.
Now
let
all
men
by
that
which
hath
bene
said
consider
the
grossnes
of
yt
/
and
so
the
follie
remayneth
to
your self
.
But
to
help
this
matter
/
and
to
deliuer
your self
conningly
in
such
strayte
/
you
sa●
you
wish
all
men
to
vse
the
help
of
the
booke
▪
that
they
migt
the
better
powre
fourth
their
hearts
vnto
God
/
being
such
as
are
not
throughly
able
.
First
you
graunt
here
/
the
prayers
read
vpon
the
booke
is
not
the
powring
fourth
of
the
heart
/
but
ought
to
be
vsed
only
as
an
help
wherbie
you
graunt
the
whole
question
/
and
furder
all
your
assemblies
haue
had
no
other
invocation
of
Gods
name
this
many
yeares
/
but
a
help
to
teach
them
to
powre
fourth
their
hearts
.
But
whether
mens
writings
may
be
read
in
the
publique
assemblies
to
this
vse
/
we
shall
after
make
manifest
/
Here
yt
is
graunted
but
an
help
/
and
not
the
powring
fourth
of
the
heart
.
And
to
whom
is
yt
an
help
?
to
such
as
are
notable
to
pray
.
Here
eyther
you
must
confesse
your
whole
ministerie
is
vnable
to
pray
/
or
that
they
transgresse
in
this
high
worship
of
GOD
:
for
in
an
other
place
you
graunt
in
all
your
assemblies
this
reading
is
vsed
of
mens
writings
for
prayer
/
thus
you
may
behold
your
best
worship
to
be
nothingh
but
a
help
to
teach
you
to
pray
.
Where
I
said
that
you
teach
men
to
fetch
the
cause
of
their
sorrowing
from
the
booke
/
euen
in
their
tyme
of
begging
at
GODS
hand
/
you
say
I
speake
fondly
to
call
that
the
cause
/
which
is
the
manifestacion
of
the
cause
etc.
You
here
forget
your
artes
/
Is
ther
no
more
cau●es
then
one
?
if
yt
be
the
instrumentall
cause
/
it
is
sufficient
to
prove
/
that
if
your
Mininisters
had
not
their
booke
/
they
had
nothing
to
aske
/
or
els
asking
that
which
is
in
the
booke
/
they
aske
not
that
wich
before
was
in
their
owne
heartes
/
so
not
comming
heauie
loaden
/
they
goe
emptie
away
/
and
leave
the
matter
in
the
booke
as
they
founde
yt
/
till
the
next
day
/
and
then
sing
the
same
songe
.
But
true
prayer
is
/
when
the
heart
is
first
prepared
/
and
moued
with
the
sight
of
their
wants
as
the
child
that
asketh
breade
:
So
we
should
not
pray
of
custome
/
but
aske
the
verie
thing
wherof
our
heart
feeleth
the
want●et
.
Your
comparison
againe
betwixt
the
being
stirred
vp
by
a
Sermon
/
and
stirred
vp
by
reading
sheweth
/
that
your self
will
not
make
the
reading
the
powring
fourth
of
the
heart
.
Ther
is
no
question
but
the
exercise
of
reading
is
chieflie
for
instruction
and
encrease
of
knowledge
/
and
meditating
is
not
the
same
/
nether
can
be
said
to
be
al
the
vse
of
reading
/
though
we
denie
reading
to
be
praying
:
but
because
we
are
forbidden
contention
about
wordes
/
and
I
have
offred
you
as
much
wrong
in
saying
you
denyed
reading
to
be
for
meditation
at
all
/
I
will
proceede
to
the
more
necessarie
doctrines
.
Also
for
the
controversie
of
Canonicall
and
Apocryphall
/
we
shall
speak
in
due
place
.
Thus
(
say
you
)
you
have
answered
nothing
at
all
vnto
this
Commandement
giuen
by
our
saviour
Christ
to
vse
that
prescript
forme
of
prayer
,
say
,
Our
Father
&c.
but
by
shift
&
cauill
&c.
Here
you
thinke
you
haue
put
me
to
a
plunge
/
your self
needed
nothing
doubt
/
but
that
I
allowed
the
Commaundement
holie
and
good
/
and
to
extend
to
al
Christians
/
as
well
as
to
the
Apostles
/
namely
/
to
vse
that
prescript
forme
of
prayer
as
the
perfect
patterne
and
direction
to
all
mens
true
prayers
.
But
you
I
trust
will
make
difference
betwixt
a
forme
to
all
prayers
/
and
praying
/
or
prayer
.
And
here
you
vehemently
vrge
me
to
answeare
you
/
before
I
see
you
conclude
any
thing
from
the
place
/
and
so
I
should
runne
into
follie
/
to
answeare
a
matter
before
I
heare
yt
.
In
your
first
entrance
of
this
discourse
/
you
were
rounde
in
your
Syllogismes
,
by
two
at
once
to
wrast
my
wordes
/
and
can
find
none
for
yourself
/
Yt
seemes
your
conscience
is
witnes
the
matter
would
not
hang
togeather
.
And
me
thinkes
you
had
never
more
neede
to
haue
shewed
what
you
would
drawe
from
this
place
Luke
11.
seing
I
either
mistooke
you
last
time
/
or
els
you
make
a
simple
collection
:
which
was
this
:
Christ
said
to
his
Disciples
,
when
you
pray
say
Our
Father
.
&c.
and
not
when
you
meditate
say
Our
Father
.
Now
what
would
you
conclude
of
this
/
except
as
I
said
that
Christ
would
not
haue
them
meditate
that
Scripture
:
But
this
I
perceaue
was
not
your
meaninge
:
now
I
partlie
thinke
your
Argument
should
be
(
if
the
sworde
were
not
broken
in
the
sheath
)
thus
▪
Christ
commaunded
his
Disciples
when
they
prayde
to
say
Our
Father
,
&c.
therfore
to
be
tyed
to
reade
ouer
or
say
by
roate
certeine
wordes
,
is
law
full
praying
.
For
the
first
/
that
our
Sauiour
Christ
tyed
no
man
or
commaunded
none
to
say
ouer
those
verie
wordes
when
they
prayde
/
but
to
pray
according
to
that
forme
/
after
that
maner
as
Matth.
6.
I
manifested
in
my
first
writing
1.
that
our
Sauiour
did
not
commaunde
vs
to
vse
those
wordes
.
2
that
Matth.
6.
doth
not
keepe
the
same
wordes
/
nor
that
number
of
wordes
which
Luke
11.
doth
3.
that
he
did
not
say
/
read
these
wordes
when
you
pray
/
or
say
these
wordes
by
roate
.
After
all
which
reasons
slilye
passed
away
in
both
your
answeres
/
you
come
with
your
bare
affirmation
/
that
he
commaunded
those
wordes
to
be
said
ouer
by
roate
or
reading
:
yea
a
litle
after
you
say
/
it
is
false
to
say
that
he
commaunded
not
the
verie
wordes
to
be
said
ouer
when
we
pray
.
And
you
furder
conclude
/
that
because
Christ
commaunded
his
Disciples
to
say
ouer
those
wordes
/
therfore
all
mens
writings
in
the
forme
of
praier
may
be
brought
into
the
publique
assemblies
to
be
read
for
praier
/
being
agreable
to
the
worde
.
To
which
I
answere
that
seing
no
mans
writings
are
without
error
/
yt
is
pernitious
and
blasphemous
doctrine
you
collect
.
First
because
you
make
mens
writings
of
equal
autority
with
the
forme
of
praier
which
Christ
hath
prescribed
2
for
that
you
gyue
men
as
much
liberty
and
authority
to
frame
and
impose
their
Liturgies
as
Christ
had
to
set
downe
a
forme
of
praier
/
he
being
Lord
of
the
house
.
The
wickednesse
of
which
collections
you
shall
neuer
be
able
to
answeare
.
And
because
you
here
vrge
me
therunto
/
I
will
make
answeare
to
your
two
places
of
Scripture
/
wherwith
by
false
interpretation
you
deceaue
the
simple
/
which
taken
from
you
/
your
matter
is
nothingh
but
cauilling
:
The
places
are
these
/
Luce
11.
Nom.
6.
and
because
the
one
explanes
the
other
/
and
your
collections
the
same
from
both
/
I
will
beginne
with
nombers
6.32.33.34
.
etc.
Thus
shall
you
bless
the
Children
of
Israell
saying
,
the
Lorde
bless
thee
&
keep
thee
,
&c.
Here
you
say
they
were
commaunded
to
vse
the
verie
wordes
prescribed
,
in
all
their
blessings
.
This
I
say
is
not
true
/
for
the
Hebrew
worde
is
Coh
Tebaracu
.
thus
shall
you
blesse
:
wher
the
worde
Coh
is
an
aduerb
of
similitude
/
as
we
say
/
after
this
maner
;
which
cannot
be
to
say
the
same
/
but
according
to
the
same
instructions
.
This
worde
Coh
is
ysed
throughout
the
Bible
in
this
maner
/
in
all
the
Prophets
when
they
say
/
thus
saith
the
Lorde
:
where
the
summe
of
their
prophesies
are
onlie
recorded
to
vs
by
the
holy
Ghost
/
and
not
all
the
wordes
.
Againe
this
blessing
is
vsed
in
the
Psalmes
and
Chronicles
in
prayer
/
for
the
people
/
in
manie
other
wordes
.
when
you
pray
,
say
our
Father
,
&c.
yt
is
playne
by
the
doctrines
following
.
4.5.6.8.11
.
verses
/
that
Christ
tyed
no
man
to
the
verie
wordes
saying
ouer
/
for
he
teacheth
them
to
aske
their
particular
wants
/
as
a
childe
asketh
breade
or
an
egg
of
his
Father
:
also
to
importune
the
Lorde
for
our
particular
wants
.
But
to
make
this
place
more
playne
/
the
same
holy
Ghost
in
the
6.
of
Mathew
9.
verse
saith
when
you
pray
,
say
thus
,
Our
Father
,
&c.
where
the
greeke
word
houtos
hath
the
same
signification
that
the
Hebrew
worde
Coh
had
which
is
/
after
this
maner
:
and
cannot
be
referred
to
the
verie
wordes
saying
ouer
/
wherupon
Mr.
Calvin
vpon
those
wordes
saith
/
Noluit
filius
dei
prescribere
quibus
verbis
vtendum
sit
:
The
Sonne
of
God
would
not
prescribe
what
wordes
we
must
vse
.
Now
consider
how
falslie
Mr.
Gifford
hath
interpreted
these
Scriptures
/
to
say
the
Priests
wer
commaunded
to
vse
the
verie
wordes
/
and
that
Christ
commaunded
to
vse
the
verie
wordes
.
As
for
his
collections
/
that
therfore
mens
writings
may
be
imposed
vpon
publique
assemblies
by
stint
and
number
to
be
prayde
,
vt
is
intollerable
error
,
and
bringeth
in
all
popery
.
Here
I
must
call
all
men
that
reade
this
fruictlesse
discourse
to
be
witnes
of
Mr.
Giffords
abuse
of
his
tongue
/
to
the
defacing
of
Gods
truth
.
In
his
Epistle
he
proclaymed
/
that
I
called
all
men
Idolaters
;
which
you
shall
perceaue
to
be
his
owne
wordes
/
and
to
that
end
I
will
breifly
repeat
yt
.
In
my
first
writing
I
affirmed
the
reading
imposed
Liturgies
by
stint
and
limitation
instead
of
true
invocation
/
as
also
all
reading
mens
writings
for
praying
/
to
be
idolatrye
.
In
his
answeare
he
said
/
he
could
not
see
by
what
collour
yt
could
be
called
Idolatrie
,
or
maintayned
out
of
Gods
worde
so
to
be
;
but
yt
seemes
the
penners
of
these
things
take
euery
sinne
against
the
first
table
of
the
lawe
,
to
be
Idolatry
:
if
they
do
so
(
saith
he
)
and
with
all
do
hold
that
no
Idolater
shal
be
saued
,
then
doubtlesse
all
are
lost
,
&c.
Tothis
ignorant
excursorie
I
answered
/
that
all
false
and
devised
worship
by
mans
inuention
was
Idolatrye
/
as
the
first
and
second
commandemens
did
testifie
:
And
so
admit
all
the
breaches
of
the
first
table
were
not
idolatrye
/
yet
reading
of
mens
writinges
instead
of
praying
must
needes
be
idolatry
/
seing
yt
is
a
transgression
of
the
second
Commandement
.
Furder
(
though
I
needed
not
have
followed
his
emptye
head
/
euen
a
cloude
without
water
)
yet
I
proceeded
to
proue
/
that
no
idolater
could
be
saved
but
by
repentance
for
their
knowne
sinne
/
and
craving
pardon
with
David
for
their
hidden
sinnes
and
secreat
faults
.
But
to
auoyde
this
foyle
/
he
hath
an
other
euasion
.
I
thought
(
saith
he
)
we
had
reasoned
about
such
grosse
idolatrie
as
a
Church
is
to
be
condemned
and
forsaken
/
which
is
defiled
therwith
.
Here
againe
you
misreport
me
:
I
neuer
reasoned
to
that
end
in
this
whole
discourse
/
but
only
laboured
to
shew
all
men
this
error
of
reading
mens
writinges
instead
of
praying
/
that
they
might
learne
how
to
conuerse
with
God
and
their
owne
Conscience
/
in
prayer
.
And
what
mendes
wil
you
make
for
this
sclandering
and
defacing
of
the
truth
/
to
all
the
world
?
all
that
I
desire
is
your
repentance
and
amendement
/
which
God
graunt
vnto
you
if
you
you
be
his
.
It
followeth
in
your
booke
thus
:
But
seeing
you
confess
tha●
all
men
be
Idolaters
,
that
is
touching
the
remanents
of
sinne
,
it
must
needs
follow
there
is
no
Church
free
from
spots
,
&c.
This
worde
idolaters
must
still
be
yours
and
then
i
willinglie
graunt
/
that
no
man
liuing
is
free
from
idolatrie
/
concerning
the
reliques
of
sinne
:
Also
that
no
Church
vpon
earth
can
be
without
spot
vpon
earth
:
So
that
now
/
by
your
owne
confession
/
I
pleade
not
for
perfection
in
this
life
/
though
the
more
we
want
/
the
more
we
ought
to
endeuour
.
With
what
face
then
could
you
publish
me
an
Anabaptist
in
your
Epistle
/
and
out
of
one
mouth
giue
contrarie
sentence
?
Doth
your
ordinary
teach
you
to
cast
out
such
bitter
waters
of
vntruthes
?
was
yt
possible
I
should
hold
al
men
Idolatres
/
and
some
men
without
committing
of
sinne
after
regeneration
/
especially
to
mainetaine
both
such
heresies
as
you
gyve
out
?
Well
consider
your self
/
before
the
Lord
call
you
to
accompt
for
defacing
his
truth
/
and
pleading
for
Baal
.
I
grant
/
yea
/
I
were
not
of
God
if
I
should
speake
otherwise
/
that
the
deare
servants
of
God
fall
into
most
lothsome
sinnes
after
regeneration
/
that
the
riches
of
Gods
mercy
might
appeare
in
their
repentance
/
through
the
worke
of
his
grace
.
Then
you
reason
thus
:
if
ther
be
allwaies
spottes
and
imperfectnes
in
the
true
Church
vpon
earth
/
then
al
your
Arguments
you
bring
against
the
Church
of
England
/
are
of
no
force
/
except
you
will
mainetaine
a
perfection
.
M●ne
answeare
is
/
I
will
not
meddle
with
your
Church
to
proue
yt
a
false
Church
in
this
treatise
/
but
refer
you
to
Mr.
Barrowes
refutation
of
Mr.
Gifford
▪
him
that
handleth
that
part
of
your
booke
.
Yet
I
must
tel
you
your
argument
is
verie
simple
:
For
after
the
same
maner
you
migt
reason
thus
:
If
ther
be
no
true
Church
without
spottes
vpon
earth
,
then
the
Church
of
Rome
is
the
true
Church
,
for
yt
hath
manie
spottes
,
&
you
all
Schismatiques
:
Againe
you
assume
the
matter
you
should
proue
.
It
wil
be
proued
against
you
/
that
you
haue
not
Ecclesiam
a
people
called
fourth
of
the
world
to
the
obedience
of
Christ
:
Then
/
that
the
spottes
of
your
Church
are
Egiptian
vlcers
incurable
running
botches
.
But
I
purposed
not
to
deale
with
your
Church
/
only
my
mind
is
to
shew
the
vnlawfullnes
of
this
readingh
and
imposing
mens
writings
vpon
mens
Consciences
in
stead
of
true
praying
.
Of
which
sinne
the
Lord
giue
you
and
this
whole
land
grace
to
repent
/
that
so
men
may
learne
more
feruently
to
cal
vpon
God
.
The
third
Argument
.
We
may
not
in
the
worship
of
God
receaue
anie
tradition
which
bringeth
our
libertie
into
bondadge
.
Read
praier
vpon
commandement
brought
into
the
publique
assemblies
,
is
a
tradition
that
bringeth
our
libertie
into
bondage
.
Therfore
read
prayer
&c.
The
Minor
is
thus
proved
/
that
God
hath
left
it
in
all
mens
freedome
to
pray
as
the
present
occasion
requireth
and
the
spirit
giveth
vtterance
/
according
to
his
will
.
Againe
no
man
hath
power
to
commaunde
anie
thing
in
the
worship
of
God
/
which
God
hath
not
commaunded
etc.
Marke
.
7.7.8.9
.
Mat.
15.
Gal.
5
,
1.
etc.
G.
Gifford
.
I
say
it
is
vngodlie
and
neere
vnto
blasphemie
,
to
affirme
,
that
prescript
forme
of
prayer
is
a
tradition
bringing
our
libertie
into
bondage
&c.
my
reason
was
&
is
,
that
the
Lord
by
Moses
prescribed
a
forme
of
blessing
&c.
Nom
6.
the
Prophetes
in
the
Psalmes
have
prescribed
manie
formes
of
prayer
.
Our
Sauiour
Christ
prescribed
a
forme
of
praier
&c.
I.
Greenwood
.
HEre
is
a
greate
storme
/
and
yet
nothing
but
wynde
.
If
you
were
in
Cai●has
his
place
you
would
either
have
rent
your
clothes
for
zeale
/
or
els
condemne
me
before
you
vnderstand
what
I
say
.
Is
yt
simple
dealing
do
you
thinke
to
say
/
I
hold
it
a
bondage
breaking
our
libertie
,
for
the
Lord
by
Moses
,
〈◊〉
Prophetes
,
our
Sauiou●
Christ
also
,
to
set
downe
a
forme
of
praier
or
to
prescribe
a
forme
of
praier
:
Did
you
not
see
that
the
Minor
Proposition
speaketh
of
the
reading
/
for
praing
/
and
not
of
the
forme
of
prayer
?
Agayne
/
of
the
commandement
/
wher
by
men
are
compelled
to
reade
instead
of
praying
?
Did
you
not
see
that
these
wordes
brought
in
to
the
publique
assemblies
,
did
specifye
the
matter
to
be
mens
writtings
to
be
read
in
the
assemblies
as
a
worship
/
yea
invocation
of
Gods
name
:
which
is
a
grosse
mockery
.
Not
that
ther
is
any
Commandement
to
reade
ouer
those
formes
of
praier
mentioned
by
you
/
for
praying
:
and
so
the
Commandement
so
to
reade
them
for
praying
is
an
abuse
of
them
/
and
a
Commandement
of
men
and
not
of
God
etc.
But
that
much
more
odious
yt
is
to
bring
in
mens
writtings
into
the
publique
assemblies
/
proved
vnlawfull
in
the
first
argument
/
and
then
to
commit
Idolatrie
with
them
by
reading
them
instead
of
praying
/
and
that
to
compell
men
by
Commandement
wher
God
had
set
no
Commandement
〈◊〉
vse
them
/
was
a
bringing
all
men
into
bondage
of
popish
traditions
.
So
that
your
common
recitall
of
these
places
of
Scripture
is
abuse
of
them
/
and
you
do
but
palinodian
canere
.
I
thincke
if
you
get
St.
IHONS
gospell
about
your
necke
as
the
Papists
/
you
wil
thincke
you
haue
religion
ynough
.
The
more
fearful
is
your
Apostacy
/
you
proceede
from
euill
to
worse
.
G.
Gifford
.
About
the
Commaunding
a
prescript
forme
of
prayer
to
be
vsed
,
our
Church
doth
agree
with
all
godly
Churches
,
yea
the
reformed
Churches
haue
and
do
practize
the
same
.
here
therfore
I
wish
the
reader
to
obserue
that
you
Brownists
do
not
only
condemne
the
Church
of
England
,
but
all
the
reformed
Churches
whatsoeuer
,
and
can
be
no
other
but
Donatistes
.
I.
Greenwod
.
I
Trust
your
madnes
will
appeare
to
all
men
/
the
poyson
of
Aspes
is
vnder
your
tongue
:
he
that
cannot
rule
his
tongue
his
Religion
is
in
vayne
.
Shall
I
in
your
hea●e
be
pressed
with
multitude
of
Churches
?
then
heare
what
the
Lorde
saith
/
Thou
shalt
not
followe
a
multitude
to
do
euill
.
And
here
you
wish
the
reader
to
consider
/
that
I
condemne
all
reformed
Churches
/
do
I
condemne
all
Churched
for
reprouing
a
sinne
by
Gods
wordes
May
not
the
true
Church●●
(
if
they
were
such
)
err
▪
Did
I
affirme
at
anie
tyme
tha●
they
were
no
true
Church
that
vsed
read
prayers
/
remember
your self
/
you
knowe
who
is
the
Father
of
such
vntruthes
.
But
because
your
Conscience
bare
you
witnesse
you
had
wrongfully
chardged
me
/
and
for
me
/
all
true
Christians
:
you
bring
yt
in
by
necessary
consequence
thus
,
you
affirme
(
say
you
)
prescript
formes
of
prayer
brought
into
the
publique
assemblies
to
be
the
changing
the
worke
of
the
Spirit
into
an
idoll
,
a
tradition
breaking
Christian
libertie
,
a
deade
letter
quenching
the
Spirit
&c
,
and
therfore
most
detestable
.
But
all
reformed
Churches
recieue
and
vse
it
&c.
●
therfore
.
You
can
reason
well
to
bring
the
thruth
into
contempt
/
your
mouth
to
open
and
tongue
wher
as
a
sworde
therunto
.
If
the
proposition
be
true
/
drawe
what
consequence
you
wil
/
it
is
yours
an
not
myne
/
if
the
doctrine
be
true
yt
is
Gods
worde
that
giueth
sentence
against
the
sinne
.
And
if
you
haue
〈◊〉
spar●●e
of
grace
/
procure
that
we
may
decide
the
truth
with
other
Churches
.
Doth
it
follow
that
because
imposing
of
mens
writinges
to
be
read
for
praying
is
an
●ynous
synne
/
therfore
they
that
vse
yt
are
no
Church
▪
If
I
should
say
so
/
I
should
iustlie
be
called
an
Anabaptist
.
And
here
you
accuse
me
to
pleade
for
such
a
freedome
in
the
Church
/
that
nothing
be
receaued
which
is
imposed
by
commaundement
.
Abaddon
is
the
Father
of
such
Prophets
.
Doth
yt
follow
that
because
we
would
haue
●he
Church
free
from
al
traditions
of
men
which
haue
no
warrant
in
Gods
worde
/
that
therfore
we
would
not
receaue
Gods
ordinances
by
Commaundement
.
That
we
ought
to
receaue
nothing
by
Commaundement
in
the
worship
of
God
/
which
God
hath
not
commaunded
/
the
second
commaundement
with
the
Scriptures
I
haue
rehearsed
/
are
euident
.
Deut
5.32
33.
Mat.
25.2.3
.
Gal.
4.9
.
Collos.
2.20
.
But
seing
your self
graueled
/
considering
all
the
world
cannot
lay
a
Commandement
to
bring
thei●
owne
inventions
into
the
assemblies
/
wher
God
hath
laide
none
/
but
forbidden
yt
:
you
ranne
to
your
former
places
of
Scripture
to
wrast
them
as
before
/
where
your
collections
are
but
vaine
repetitions
of
that
which
hath
beene
convinced
before
.
Moses
/
the
Prophets
etc.
prescribed
formes
of
prayers
/
therfore
men
now
may
thrust
their
writings
into
the
publique
assemblies
:
Your
Argument
is
denied
:
and
yet
here
is
no
warrant
for
the
reading
them
ouer
for
prayer
.
G.
Gifford
.
The
Church
hath
power
to
expounde
those
prayers
mentioned
in
the
Scriptures
,
and
to
apply
them
to
their
seuerall
necessities
&c.
I.
Greenwood
.
If
you
meane
by
expounding
/
the
breaking
vp
off
them
by
doctrine
/
and
by
doctrine
and
prayer
to
aplye
them
to
the
seueral
vses
of
the
church
by
liuely
voyce
/
far
be
yt
from
me
to
thinke
otherwise
.
But
if
you
meane
by
expounding
/
to
make
homilies
vpon
them
/
or
liturgies
by
writing
to
be
thrust
vpon
the
publique
assemblies
/
you
are
wide
/
and
now
iustifie
homilies
instead
of
preaching
/
and
written
prayers
instead
of
praying
▪
shew
your
warrant
:
The
CH●●CHES
power
is
limited
by
the
word
.
G.
Gifford
.
When
the
prayers
be
framed
and
composed
of
nothing
but
the
doctrine
of
the
Scriptures
,
and
after
the
rules
of
true
prayer
,
nothing
is
broug●
in
which
God
hath
not
commaunded
.
I.
Greenwood
.
THis
might
have
come
in
before
your
raylings
/
but
you
sawe
yt
was
too
silly
▪
where
is
that
commaundement
of
God
/
that
all
mens
wri●tinges
in
forme
of
prayer
agreable
to
the
Scriptures
should
b●
brought
into
the
publique
assemblies
)
your
bare
worde
is
not
enough
t●
put
〈◊〉
to
silence
.
And
when
you
have
gott
them
into
the
Church
/
yo●
must
prove
that
GOD
hath
commaunded
they
should
be
read
fo●
praier
.
Where
I
said
our
Sauiour
Christ
neuer
vsed
the
wordes
when
h●
praied
/
of
that
forme
of
praier
he
gaue
to
his
Disciples
/
nether
commau●●ded
his
Disciples
to
say
ouer
these
wordes
/
nether
do
we
reade
tha●
euer
his
Apostles
did
use
them
/
or
enforced
others
to
vse
anie
certein
number
of
wordes
/
you
say
I
speake
vntrulie
.
For
say
you
the
Disciple
desired
him
to
teach
them
to
pray
/
as
Iohn
taught
his
Disciples
/
an●
he
commaunded
them
/
when
you
pray
/
say
Our
Father
/
etc.
Luke
.
1●
and
S.
Math.
an
Apostle
hath
deliuered
the
same
to
the
whole
Church
.
I
answer
I
haue
never
heard
that
Ihon
Baptist
taught
his
Disciples
to
say
ouer
certeyne
wordes
/
nether
can
yt
be
gathered
by
our
Sauiour
Christes
answere
:
for
he
answeared
not
alwaies
their
verie
demaunde
according
to
their
wordes
/
but
thervpon
tooke
occasion
to
instruct
them
as
he
sawe
neede
.
And
I
haue
proued
by
the
6.
of
Math.
that
our
Sauiour
did
not
commaunde
them
to
say
ouer
the
very
wordes
when
they
prayd
;
for
the
word
Houtos
in
Mathew
signifieth
after
this
maner
:
Againe
that
Math.
recordeth
not
the
very
number
/
or
the
very
same
wordes
that
Luke
doth
.
And
now
I
reason
thus
:
if
Christ
had
commaunded
those
very
wordes
to
be
said
ouer
in
praying
/
then
we
must
alwaies
when
we
pray
/
say
ouer
those
wordes
:
for
in
Math.
●
.
he
saith
when
you
pray
/
pray
thus
/
Our
Father
etc.
The
word
when
sheweth
/
that
this
commaundement
is
to
be
observed
at
all
tymes
:
And
then
the
Apostles
sinned
in
praying
other
wordes
Acts.
4.24.25
.
Furder
yt
being
the
most
summary
forme
of
prayer
/
most
ample
/
most
perfect
etc.
if
those
wordes
were
commaunded
to
be
said
ouer
/
then
we
ought
not
to
vse
any
others
for
he
is
accursed
that
bringeth
not
the
best
offring●
he
hath
.
Malach.
1.14
.
By
all
these
yt
is
euident
that
our
Sauiour
nor
his
Evangelists
tyed
no
man
to
the
very
wordes
saying
ouer
/
but
according
to
that
forme
and
those
instructions
:
and
now
leaue
of
your
popish
dreames
.
Yet
you
would
make
men
belieue
I
reasoned
thus
/
that
the
Apostles
did
not
/
nether
our
Sauiour
himself
/
nor
anie
that
we
reade
of
/
vse
these
wordes
in
prayer
/
therfore
they
did
not
use
yt
.
Nay
I
said
they
did
not
vse
those
verie
wordes
in
their
prayers
/
but
vsed
other
wordes
according
to
their
particular
wants
/
as
our
Sauiour
in
the
17.
of
Iohn
is
said
to
do
:
therfore
he
nether
vsed
nor
commaunded
others
to
say
ouer
those
wordes
.
And
so
I
may
well
conclude
/
that
to
impose
certaine
wordes
to
be
read
or
said
by
ro●te
for
praying
/
vpon
the
church
/
espeaciallie
mens
writings
/
is
an
intollerable
pride
/
euen
a
setting
of
men
in
the
place
of
God
:
Also
to
vse
them
or
bowe
downe
vnto
them
in
that
order
/
is
sinne
/
and
breach
of
Gods
lawe
.
The
fourth
Argument
.
Because
true
prayer
must
be
of
faith
,
vttered
with
heart
&
liuely
voi●●
:
It
is
presumptious
ignorance
to
bring
a
booke
to
speake
for
vs
vnto
God
&c.
The
fift
Argument
.
To
worship
the
true
God
afther
an
other
maner
then
he
hath
taught
,
is
Idolatrie
.
But
he
Commaundeth
vs
to
come
vnto
him
,
heavie
loaden
with
contrite
heartes
,
to
cry
unto
him
for
our
wantes
&c.
Therfore
we
may
not
stand
reading
a
dead
letter
,
instead
of
powring
fourth
our
petitions
.
The
Sjxt
Argument
.
We
must
striue
in
praier
with
continuance
&c.
But
we
cannot
striue
in
praier
&
be
importunate
with
continuance
,
reading
vpon
a
booke
Therfore
we
must
not
reade
when
we
should
pray
.
G.
Gifford
.
These
3.
I
ioyned
togeather
as
hauing
no
weight
,
you
say
I
answeare
by
plaine
contradiction
without
Scripture
&c.
And
afterwardes
,
is
not
my
bare
deniall
as
good
as
your
bare
affirmation
:
&c.
I.
Greenwood
.
STay
your selues
and
wonder
/
they
are
blind
and
make
blind
.
Is
ther
anie
doctrine
more
spirituall
/
anie
more
inculcated
by
the
Holy
Ghost
/
then
this
accesse
vnto
God
in
the
mediation
of
〈…〉
owne
spirit
/
to
make
our
mindes
knowne
vnto
God
/
to
offer
vp
the
〈…〉
owne
spirit
in
vs
/
and
fetch
encrease
from
him
by
this
〈…〉
true
〈◊〉
with
the
heart
and
voi●e
?
This
colioquie
with
the
highe
●●iestie
of
God
is
it
a
m●rter
of
no
weight
to
learne
to
discerne
betweene
〈◊〉
exercises
of
the
spirit
/
and
to
exercise
his
graces
aright
according
to
〈◊〉
?
Rightly
is
it
●aid
/
the
wisedome
of
God
is
foolishnes
to
the
naturall
man
.
But
Mr.
GIFFORD
wil
say
he
graunteth
the
propositions
true
and
weightie
matters
〈◊〉
is
the
Assumptions
that
be
so
friuolous
/
and
as
he
saith
a
litle
after
/
ridiculous
:
wel
/
let
them
be
weyed
.
1.
That
reading
instead
of
praying
is
not
a
powringh
fourt
of
the
heart
by
liuely
voyce
.
2.
That
it
is
a
quenching
of
the
spirit
/
to
reade
an
other
mans
wordes
vpon
a
booke
/
in
the
very
action
of
powring
fourth
our
heart
as
we
pretend
.
3.
That
yt
is
not
an
vn●ordening
of
a
contrite
heart
by
faith
/
but
an
ignorant
action
to
reade
for
praying
.
4.
That
we
cannot
striue
in
prayer
/
continue
in
prayer
/
be
importunate
etc
,
by
reading
vpon
a
●oo●e
.
These
are
the
〈◊〉
he
t●incketh
of
so
litle
weight
:
the
bare
deniall
and
contradiction
wherof
he
holdeth
of
such
credit
/
that
it
must
suffice
for
answeere
/
seing
he
sa
it
he
hath
before
proued
the
vse
of
reading
.
See
here
he
calleth
yt
the
vse
of
reading
:
he
could
not
say
that
reading
is
praying
/
neth●r
that
these
twoo
exercises
of
our
Faith
can
be
vsed
both
in
one
instant
/
as
one
action
.
I
haue
sheweed
that
pro●●che
and
an●gnosis
/
praying
/
and
reading
/
are
divers
actions
both
of
the
minde
and
body
let
the
reader
consider
what
weight
then
this
matter
is
of
/
to
talk
with
the
lyuing
God
.
But
for
the
benefit
of
such
as
haue
grace
to
sauour
the
things
that
are
of
God
/
I
will
a
litle
illustrate
these
Assumptions
/
at
least
some
of
them
.
1.
That
yt
is
a
quenching
of
the
spirit
to
reade
an
other
mans
wordes
vpon
a
booke
when
I
should
powre
fourth
mine
owne
heart
/
the
word
yt self
must
be
considered
/
the
Apostle
commaundeth
saying
1.
Thessalonians
5.19
.
extinguish
ye
not
the
spirit
.
Now
to
suppresse
and
leaue
vnvttered
the
passions
of
our
owne
heart
by
the
worke
of
the
spirit
/
giuing
vs
cause
of
prayer
/
and
instead
therof
to
reade
an
other
mans
writing
/
I
doubt
not
wil
be
founde
and
judged
of
all
that
haue
spirituall
eyes
to
see
/
a
quenching
of
that
grace
yea
in
that
action
/
the
reading
hindreth
vs
from
pleading
our
cause
with
God
/
according
to
the
occasions
we
see
in
our
owne
hearts
.
And
by
not
teaching
men
to
drawe
out
the
graces
of
God
in
them
/
to
offer
vp
the
sweete
incense
of
his
owne
spirit
in
prayer
/
but
an
other
course
deuised
by
fleshly
pollicye
/
the
people
growe
in
such
Atheisme
/
that
they
learne
not
all
the
dayes
of
their
life
to
lay
open
their
owne
soule
before
the
Lord
in
prayer
.
How
much
more
then
/
by
imposing
stinted
wordes
to
be
read
in
the
whole
assemblies
insteade
of
the
liuely
graces
/
making
yt
a
sufficient
ministerie
to
reade
ouer
such
beggarlie
ware
/
do
you
abondon
Gods
spirituall
giftes
/
and
make
an
assemblie
of
Atheists
in
most
places
of
this
land
/
yea
in
the
best
assemblies
you
compell
such
ware
to
be
read
/
when
and
where
the
liuely
voyces
of
Gods
present
graces
should
only
he
drawen
fourth
as
an
holie
odour
vnto
the
Lorde
.
Yea
I
appeale
to
the
consciences
of
all
that
feare
God
/
if
this
haue
not
brought
the
land
generally
into
Atheisme
/
that
not
one
amongst
an
hundred
can
call
vpon
God
.
2.
That
it
is
an
ignorance
to
presume
to
come
into
so
neere
a
conversing
with
God
/
and
to
do
one
action
for
an
other
/
so
offring
the
sacrifice
of
fooles
/
let
yt
be
sufficient
proof
that
reading
is
not
praying
.
That
yt
is
presumptuous
/
to
bring
such
lame
sacrifices
when
you
know
to
do
better
/
let
yt
be
considered
whether
you
would
so
vncircumspectly
/
and
carelesly
approche
to
the
presence
of
the
Prince
or
any
noble
personage
.
Then
if
he
be
our
Lorde
/
where
is
his
honour
/
his
feare
etc.
when
we
will
teach
men
and
compell
men
to
do
they
knowe
not
what
in
his
sight
/
and
to
offer
such
lame
sacrifice
.
The
Priestes
themselues
care
not
what
offring
they
bring
him
/
Malach.
1.
Thirdly
the
reading
praier
can
be
at
no
hand
a
striuing
in
praier
/
for
the
worde
agoniso
which
is
read
Rom.
15.30
.
signifieth
to
contend
in
feruency
both
in
minde
and
worde
/
to
preuaile
with
God
as
Iaakob
wrestled
with
the
Angell
/
and
said
/
I
will
not
let
thee
go
except
thou
blesse
me
.
Genes.
32.24.25.26
.
such
s●rift
you
shall
see
through
out
the
Psalmes
in
th●
prayers
of
David
and
the
Prophets
/
alas
/
howe
this
should
be
performed
eyther
in
feruencie
or
contynuance
/
let
the
wise
consider
.
4.
For
importunacy
and
contynuance
in
prayer
/
wherof
we
haue
many
precepts
/
let
the
worde
be
looked
vpon
/
which
is
proscart●reo
to
insist
by
perseverance
etc.
as
we
see
our
Souiour
Christ
make
plaine
vnto
vs
by
a
parable
Luke
11.5
▪
6.7.8
.
●nd
Luke
18.1.2.3.5.7
.
now
shall
not
God
auendge
his
elect
which
crye
night
and
day
?
Experience
we
see
in
Moses
/
who
when
he
lifted
vp
his
handes
to
heauen
the
Israelites
so
long
preuayled
:
Exod.
17.
You
can
not
make
your
read
prayers
serve
in
this
vse
with
all
your
divises
.
For
how
would
you
effect
this
/
except
to
make
the
Priest
reade
till
he
sweat
againe
/
with
vaine
repetition
/
and
the
people
that
vse
such
stinted
praiers
to
say
then
often
ouer
/
as
the
Papists
their
fifteene
Aue
marias
and
fiue
Pater
nosters
as
a
cure
of
al
their
grieves
.
By
this
litle
I
have
spoken
/
yt
may
appeare
(
though
the
Lorde
knowes
I
am
a
man
of
vncircumcised
lippes
/
neither
able
to
vtter
that
God
giveth
me
by
faith
to
see
in
these
high
thinges
/
neither
yet
comprehending
anie
title
of
the
exce●llcy
of
the
)
yet
I
hope
yt
shal
appeare
to
Gods
children
/
how
odious
your
marchandize
is
in
Gods
eyes
/
and
howe
you
make
the
ordinances
of
God
of
true
praier
/
of
none
effect
/
by
your
traditions
he
only
approuing
the
liuely
graces
of
his
owne
ministerie
/
and
such
as
haue
giftes
and
are
caled
thervnto
/
to
be
his
mouth
vnto
the
people
and
the
peoples
mouth
vnto
him
in
the
publique
assemblies
:
you
inuent
a
newe
worship
and
extinguish
his
/
which
maketh
men
fall
into
dissolutenes
and
bloudie
tyrannie
against
his
Sainctes
.
And
where
I
alleadged
that
Paul
would
pray
with
the
spirit
and
vnderstanding
/
and
therfore
not
vp
on
a
booke
/
you
answere
that
Paul
had
no
such
neede
of
a
booke
as
other
men
haue
.
But
if
you
had
looked
vpon
the
text
better
/
you
should
see
/
that
the
Apostle
in
his
owne
person
teacheth
what
ought
to
be
donne
in
all
Churches
and
of
all
men
/
And
that
he
there
taketh
away
the
abuse
of
spirituall
giftes
1
Corin.
14.15
.
and
in
the
same
Chapter
sheweth
that
this
and
all
other
his
doctrines
are
commaundements
of
God
.
vers.
37.
nowe
either
God
prescribeth
two
wayes
to
pray
/
or
els
your
reading
for
praying
is
a
devise
of
man
.
But
your self
have
confessed
there
is
no
commaundement
to
reade
praier
for
praying
.
Yet
here
you
cauill
with
your
stale
shift
/
that
Paul
taught
others
to
singe
Psalmes
vpon
a
booke
/
which
is
a
meere
euasion
/
seing
singing
is
not
praying
.
The
same
Apostle
saith
to
all
that
are
borne
of
God
/
because
we
are
sonnes
God
hath
sent
fourth
into
our
heartes
the
spirit
of
his
sonne
which
cryeth
Abba
Father
.
So
that
althoug
we
haue
not
like
measure
of
grace
/
yet
if
we
cannot
pray
we
haue
not
the
spirit
of
God
/
Gal.
4.6
I
alleadged
as
you
say
a
reason
here
why
praier
read
cannot
be
true
praier
.
In
readi●g
we
fetch
the
matter
from
the
booke
which
moueth
the
heart
/
In
true
prayer
we
fetch
the
matter
from
the
heart
which
causeth
the
mouth
to
speake
.
Your
answere
is
/
that
this
is
a
most
ridiculous
vanitie
/
for
tell
me
(
say
you
)
this
/
when
we
bring
fourth
in
true
praier
matter
from
the
heart
which
causeth
the
mouth
to
speake
/
hath
not
the
heart
bene
first
moued
with
the
worde
of
faith
/
etc
?
Let
men
here
witnesse
with
me
/
what
cause
I
had
to
esteeme
you
as
a
shorner
/
Againe
/
how
emptie
you
are
of
anie
spiritual
sauour
.
And
here
you
haue
no
answere
to
giue
/
but
aske
me
certaine
questions
:
First
whether
when
we
bring
fourth
in
true
prayer
/
etc.
the
heart
hath
not
beene
first
instructed
.
To
this
I
answere
/
that
againe
you
confesse
the
reading
prayer
vpon
a
booke
is
not
praying
/
but
an
instruction
of
the
heart
to
praye
.
If
you
would
stand
to
this
/
we
should
not
neede
haue
so
much
labour
/
and
all
the
places
of
Scripture
which
you
haue
alleadged
for
to
proue
reading
praying
/
haue
beene
meerly
wrested
by
you
to
deceaue
the
simple
.
Wel
(
say
you
)
but
if
the
heart
be
first
instructed
before
yt
can
vtter
matter
in
prayer
/
whie
may
not
the
heart
againe
be
moued
with
hearing
or
reading
the
worde
/
and
so
vtter
prayer
.
Yes
I
graunt
/
and
still
you
graunt
me
/
that
reading
is
not
praying
but
moueth
to
prayer
:
Then
all
your
assemblies
that
haue
no
prayer
but
reading
praiers
/
haue
no
prayer
at
all
/
and
all
that
vse
read
praier
for
praying
do
not
praye
but
mocke
with
God
.
See
if
your
Ordinarie
will
here
be
pleased
with
you
:
Yet
you
would
denie
all
this
with
the
same
breath
by
a
shifte
/
saying
:
The
heart
is
moued
when
one
heareth
the
prayer
of
the
minister
and
presently
sendeth
fourth
prayers
togeather
with
him
.
I
trust
you
will
not
say
that
the
heart
of
the
hearer
prayeth
one
thing
/
and
the
Minister
an
other
/
againe
the
prayer
of
the
minister
is
the
prayer
of
the
people
/
by
Gods
ordinance
/
whiles
they
thinck
one
thinge
/
and
are
mett
to
one
end
/
for
auoyding
confusion
one
speaketh
/
yet
al
pray
togeather
one
thing
.
But
the
minister
may
as
well
preach
and
pray
/
or
reade
anie
chapter
and
praye
/
as
reade
praiers
/
and
praye
both
in
one
action
of
the
minde
/
and
voyce
/
which
were
strange
.
Your
cauill
then
/
whether
the
heart
may
be
moved
/
and
pray
/
both
at
once
/
is
taken
awaye
/
seing
you
graunt
reading
and
praying
/
two
seuerall
excercises
of
the
heart
and
voyce
/
which
cannot
be
performed
at
once
with
liuely
voyce
.
The
conclusion
is
then
/
that
either
ye
must
fetch
the
matter
out
of
your
booke
when
you
reade
prayer
/
and
so
do
not
pray
for
the
particular
wants
wher
with
the
heart
is
moued
and
pressed
before
you
come
/
or
els
you
pray
not
with
liuely
voyce
at
al
/
when
you
read
.
The
Lorde
then
hauing
taught
vs
to
breake
vp
our
owne
hearts
/
and
powre
fourth
our
owne
petitions
with
heart
and
voyce
/
gyve
grace
to
all
his
people
so
to
worship
him
.
We
must
pray
as
necessitie
requireth
.
To
this
I
answered
,
approuing
the
Proposition
.
And
in
the
Assumption
I
did
distinguish
of
matters
to
be
prayed
for
:
G.
Gifford
.
as
that
there
be
thinges
necessarie
to
be
praied
for
at
all
tymes
.
and
of
all
men
:
of
these
a
prescript
forme
may
be
vsed
at
all
meetings
of
the
Church
.
there
be
matters
not
at
all
tymes
needfull
to
be
praied
for
,
for
such
there
can
be
no
prescript
forme
to
be
vsed
contynually
.
&c.
I
Haue
proved
in
the
first
Argument
/
that
no
mens
writings
are
I.
Greenwood
.
to
be
brought
into
the
publique
assemblies
/
for
there
the
liuely
graces
of
Gods
owne
spirit
and
Cononicall
Scriptures
only
must
be
heard
:
In
the
Seconde
/
the
vnlawfullnes
of
reading
for
praying
/
In
the
third
/
the
vnlawfullnes
to
impose
any
thing
by
commaundement
/
that
God
hath
not
commaunded
.
And
here
we
shall
handle
in
few
wordes
the
end
of
your
stinted
prayers
.
Your
distinction
is
far
differing
from
the
wisedome
of
the
spirit
/
for
though
many
thinges
be
at
all
tymes
needful
to
the
publique
assemblies
/
yet
stand
not
the
assemblies
either
al
at
any
tyme
/
or
anie
at
all
tymes
in
the
same
neede
and
feeling
of
them
/
or
fitnes
to
receaue
them
/
so
that
except
you
can
make
all
assemblies
in
the
same
want
of
such
thinges
as
are
alwaies
needfull
/
or
any
at
al
tymes
/
in
the
same
preparednes
to
aske
/
and
vse
them
that
be
needfull
/
you
can
make
no
stinted
prayers
for
them
.
Giue
●are
then
to
the
Scripture
in
this
pointe
1.
Corinth.
2.11
.
For
what
man
knoweth
the
thinges
of
a
man
,
if
not
the
spirit
of
man
which
is
in
himself
,
&c.
Agayne
,
who
knoweth
what
(
shal
be
)
to
morow
?
Whiles
you
then
thought
to
haue
founde
out
more
then
the
only
wise
gouernour
of
his
house
sawe
needfull
for
his
worship
in
his
Church
/
and
of
euerie
soule
/
you
haue
lifted
vp
your self
into
his
seate
/
and
taken
the
office
of
his
spirite
vpon
you
/
who
searcheth
the
heartes
and
knoweth
the
reynes
/
and
teacheth
his
people
how
and
when
to
aske
/
according
to
his
will
and
eheir
needs
.
Rom.
8.26.27
.
also
the
spirit
helpeth
our
infirmities
,
for
what
we
should
pray
as
we
ought
we
know
not
:
But
the
spirit
it self
maketh
request
for
vs
with
sighes
&
groanes
which
cannot
be
expressed
:
Yet
searching
the
heartes
knoweth
the
meaning
of
the
spirit
/
because
he
maketh
request
for
the
saincts
/
according
to
the
wil
of
God
.
And
wher
you
say
then
/
that
if
we
marck
the
prescript
forme
of
prayers
of
all
Churches
/
we
shall
see
this
regard
/
that
nothing
be
left
out
which
is
necessarie
etc.
Your
second
provision
/
that
nothing
be
prayed
for
in
your
liturgy
that
falleth
seldom
out
/
but
they
are
limited
to
the
time
.
Your
Church
hath
not
this
provision
/
you
compel
men
to
pray
against
thunder
and
lightning
at
midd
winter
/
and
in
your
most
solemne
feastes
against
sodeine
death
:
But
the
truth
is
/
till
you
amend
your
wayes
/
God
will
accept
no
sacrifice
of
you
/
much
lesse
requireth
this
at
your
handes
/
to
do
more
in
his
worship
then
he
hath
commaunded
.
And
where
you
say
/
in
the
Church
of
England
the
preachers
are
not
limyted
touching
the
matter
of
their
praiers
/
it
is
not
true
/
you
are
all
sworne
to
your
portuis
,
howsoeuer
/
you
may
omitt
some
of
yt
for
your
Sermons
/
and
vnder
pretext
therof
/
what
part
you
will
.
And
why
is
ther
not
a
forme
for
prayer
prescribed
/
to
be
vsed
after
and
before
your
Sermons
?
ys
it
because
the
text
is
not
allwaies
the
same
/
or
that
the
speaker
is
not
in
like
fitnes
/
or
the
auditorie
in
the
same
preparednes
?
I
assure
you
these
thinges
might
be
sufficyent
cause
why
you
cannot
use
alwaies
the
same
wordes
/
and
pray
according
to
your
necessities
/
and
even
so
standeth
the
case
for
al
other
affaires
in
the
Church
.
The
disposition
of
the
soule
and
the
distresses
therof
/
continue
not
in
one
state
one
howre
.
But
let
me
tell
you
whie
you
haue
no
forme
of
praier
for
your
preachings
:
In
manie
of
your
parishes
/
or
(
as
you
would
have
them
)
Churches
/
Sermons
are
of
those
rare
thinges
/
wherof
you
saye
ther
can
be
no
proscript
forme
of
prayer
/
yea
your
liturgie
approueth
a
ministerie
and
sufficyent
administration
without
anie
doctrine
/
which
sheweth
yt
came
out
of
the
diuells
forge
/
and
not
out
of
Christes
Testament
.
But
seing
you
would
take
vpon
you
to
set
so
manie
perscript
formes
of
prayer
/
as
ther
is
thinges
necessarie
for
euerie
assemblie
to
pray
for
/
wher
Christ
hath
set
none
/
And
if
yt
were
a
thing
so
necessarie
to
have
prescript
wordes
at
the
administration
of
the
Sacraments
/
I
asked
you
whether
our
sauiour
Christ
had
not
forgott
himself
as
you
thought
that
when
he
commaunded
his
ministers
to
go
preach
and
baptise
/
and
shewed
them
the
words
of
institution
/
and
the
Elementes
to
be
vsed
with
all
things
thervnto
needfull
/
he
did
not
prescribe
some
forme
of
wordes
for
prayer
in
particular
:
In
the
tabernacle
euerie
pinne
was
prescribed
/
so
that
ether
such
formes
of
praier
are
not
necessarie
/
or
Christes
Testament
hath
some
wants
.
To
this
you
answere
/
that
yt
is
not
of
necessitie
ther
should
be
a
sett
forme
of
prayer
prescribed
for
the
administration
of
the
Sacraments
:
The
minister
may
conceive
prayer
/
etc.
Hold
you
to
this
/
that
it
is
not
of
necessity
:
you
will
denie
it
againe
the
next
Argument
.
Well
here
you
graunt
/
yt
is
not
of
necessitie
/
But
you
haue
not
answered
me
/
till
you
tell
me
whether
you
hold
it
necessarie
or
no
:
if
yl
be
at
all
times
necessarie
/
the
Testament
is
not
perfect
.
Againe
do
you
not
hold
yt
of
necessitie
/
when
you
eycommunicate
men
/
and
depose
your
ministery
for
not
observing
yt
?
But
you
saye
/
yt
is
for
conueniencye
.
If
it
be
a
part
of
Gods
worship
/
and
all
tymes
convenient
/
then
is
it
necessarie
/
and
if
yt
be
not
necessarie
/
put
such
conueniency
in
your
cornerd
Capp
/
or
surplus
.
Nowe
if
yt
be
necessarie
at
all
times
/
you
must
proue
yt
is
commaunded
in
Gods
worde
/
or
els
say
that
all
thinges
necessarie
in
Gods
worship
be
not
conteyned
in
Gods
worde
/
which
were-blasphemous
and
papisticall
to
affirme
.
To
this
you
graunt
all
things
necessarie
and
convenient
are
conteyned
/
and
aske
if
I
be
ignorant
that
ther
be
manie
thinges
conteyned
in
the
scriptures
/
that
are
not
expressed
in
particulars
/
but
be
gathered
from
the
generall
rules
.
No
/
I
am
not
ignorant
of
this
:
but
if
it
may
be
gathered
ether
by
expresse
wordes
/
or
by
general
rule
/
that
ther
should
be
prescript
formes
of
praier
for
the
administration
of
the
Sacraments
/
or
anie
other
particular
action
of
the
Church
/
then
must
yt
be
so
of
necessitie
/
because
God
hath
commaunded
yt
/
though
not
in
particular
/
yet
in
generall
rules
:
But
you
graunt
yt
is
not
of
necessity
:
therfore
yt
is
not
commaunded
in
particular
/
nor
conteyned
in
anie
generall
rule
.
Yet
you
demaunde
of
me
/
if
one
should
obiect
that
ther
were
not
commaundement
in
the
Scriptures
/
nor
example
for
anie
praiers
to
be
made
at
all
before
preaching
etc.
I
would
say
he
should
lye
against
God
/
we
have
both
.
For
the
Apostle
sheweth
yt
was
the
chief
part
of
their
office
/
to
perdure
in
the
worde
and
prayer
.
Act.
6.4/1.
Cor.
14.
and
1.
Tim.
2.1
/
Acts.
2.42
.
besides
/
all
things
are
sanctified
vnto
vs
by
the
word
and
praier
.
And
because
they
never
vsed
doctrine
in
Church
/
but
prayer
went
before
/
their
meetings
is
said
to
be
vnto
prayer
.
●
▪
Argu
▪
Read
praiers
were
deuised
by
Antechrist
,
and
maintaine
supers●ition
&
an
Idoll
ministery
:
therfore
read
praiers
&
such
stinted
service
are
intollerable
&c.
G.
Gi●●ford
.
Antichrist
devised
manie
blasphemous
wicked
praiers
.
But
to
say
that
the
reading
or
following
a
prescript
forme
of
praier
was
his
,
is
most
false
,
for
there
were
Liturgies
in
the
Church
of
olde
,
before
Antichrist
was
set
in
his
throne
&c.
THe
Scripture
never
inforced
to
reade
praiers
for
praying
/
nether
stinted
v●
what
/
or
how
manie
wordes
to
vse
/
nether
is
the
formes
of
praier
prescribed
in
the
Scripture
/
anie
deuise
of
man
.
I.
Greenwood
.
Let
vs
then
hold
these
two
to
be
the
matters
in
hand
/
the
one
/
reading
in
steade
of
praying
/
the
other
/
stinting
and
limiting
by
a
written
liturgie
,
what
and
howe
●anie
wordes
to
pray
/
with
all
other
such
prescriptions
as
your
liturgie
conteyneth
.
All
may
be
affirmed
antichristian
which
is
not
warranted
by
Christes
worde
:
Yet
your
liturgie
,
is
euen
from
that
Antichrist
lifted
vp
into
the
throne
you
speake
of
/
as
may
of
all
men
be
seene
that
will
compare
yt
with
the
Portuis
:
And
(
as
I
haue
heard
)
the
Pope
would
haue
approued
of
your
liturgie
,
if
yt
might
haue
bene
receaued
in
his
name
.
Nowe
we
haue
proued
in
the
discourse
before
/
that
reading
for
praying
hath
no
warrant
from
Gods
Worde
/
which
maketh
them
two
seuerall
and
divers
actions
euery
where
.
Here
then
we
must
consider
something
for
an
other
liturgie
,
than
Christes
Testament
/
which
we
shall
find
to
be
nothing
els
/
then
an
other
gospell
.
And
because
Mr.
Gifford
saith
ther
were
liturgies
in
the
Church
before
Antichrist
was
lifted
vp
into
his
throne
(
which
I
will
not
denye
)
I
would
have
all
men
vnderstand
that
I
do
not
go
about
to
proue
the
Church
no
Church
that
hath
a
liturgie
(
as
mine
Arguments
are
falslie
wrested
to
that
purpose
)
but
to
proue
the
vnlawfullnes
og
such
liturgies
thrust
vpon
mens
Consciences
/
is
onlie
my
determination
through
Gods
assistance
.
The
worde
liturgia
signifieth
publicum
munus
,
ergon
Laou
,
the
worck
of
/
or
for
the
people
:
that
is
the
very
execution
of
the
m●nisteriall
actions
in
the
Church
/
according
to
the
worde
/
of
all
the
officers
therof
that
is
the
practise
of
those
ministeriall
duties
prescribed
by
Christ
/
we
may
euery
where
reade
.
In
the
first
of
the
Gospell
of
Luke
the
23.
verse
it
is
said
.
And
it
came
to
passe
that
when
the
daies
of
his
ministration
were
past
he
went
home
to
his
house
,
meaning
Zacharias
:
where
we
see
the
worde
Leitourgia
for
his
execution
of
his
ministeriall
function
.
Now
this
Leitourgia
of
the
newe
Testament
/
is
euen
the
rule
and
function
prescribed
by
Christ
/
for
the
publique
actions
to
be
donne
in
his
Church
:
which
leiturgie
of
Christ
is
perfect
/
Nowe
where
I
said
you
had
confessed
that
you
neuer
read
in
the
Scriptures
any
warrant
to
reade
praiers
vnto
God
/
you
say
now
/
I
knowe
I
haue
falsified
your
wordes
.
Surely
yt
would
be
knowen
/
for
I
would
not
willinglie
so
do
/
your
wordes
you
say
were
these
/
to
your
remembrance
:
God
neuer
commaunded
a
man
to
reade
praier
vpon
the
booke
:
Is
not
this
the
same
that
I
saye
:
you
confesse
ther
is
no
warrant
for
reading
prayer
,
is
ther
anie
thing
warranted
in
his
worship
/
that
he
hath
not
commaunded
?
Then
you
aske
me
if
I
will
gather
thus
/
is
it
not
expresse
commaunded
/
therfore
yt
is
not
warranted
.
No
you
forgot
the
worde
expressie
/
to
help
your self
to
saye
and
vnsaye
.
I
gathered
/
that
because
you
said
absolutely
it
was
not
commaunded
/
therfore
yt
was
not
warranted
.
Here
you
come
againe
to
shewe
your
ignorance
in
the
Scriptures
/
to
say
ther
is
not
anie
expresse
commaundement
to
vse
praier
before
or
after
doctrine
.
And
remember
/
you
here
will
haue
it
a
commaundement
/
and
said
before
you
hold
yt
not
of
necessitie
.
G.
Gifford
.
There
would
sundry
inconueniences
growe
for
want
of
a
Liturgie
,
or
prescript
formes
of
publique
prayers
.
I.
Greenwood
.
STill
I
must
put
you
in
minde
of
the
wisedome
of
that
gouernour
of
his
house
/
the
builder
/
beginner
and
finisher
of
our
Faith
Christ
Iesus
:
he
foresawe
what
inconuenience
would
haue
growne
if
either
men
or
Angells
should
make
newe
liturgies
,
or
other
formes
of
praier
/
than
he
hath
prescribed
/
for
the
publique
assemblies
.
Here
therfore
you
deeply
chardge
him
/
not
to
haue
donne
all
thinges
that
were
needfull
/
in
not
prescribing
you
more
formes
then
he
hath
donne
/
or
not
suffred
learned
diuines
to
impose
their
owne
writinges
vpon
publique
assemblies
/
as
rules
for
the
Church
/
and
worship
vnto
God
.
But
see
what
the
Scripture
saith
/
who
hath
knowen
the
mynde
of
the
Lord
,
that
he
might
instruct
him
.
Againe
▪
wher
is
the
wise
,
where
the
Scribe
,
where
the
disputer
of
this
world
,
hath
not
God
made
the
wisedome
of
this
world
foolishnes
?
To
put
you
out
of
doubt
then
/
that
we
neede
not
any
newe
liturgie
/
nor
anie
mens
writinges
to
be
brought
into
the
publique
assemblies
/
the
Holie
Ghost
saith
/
2.
Timot.
3.16
.
The
whole
Scripture
is
Theopneustos
,
inspired
of
God
/
and
profitable
vnto
doctrine
/
vnto
improof
/
vnto
correction
/
vnto
erudition
which
is
in
righteousnes
/
that
the
man
of
God
may
be
absolute
/
perfect
fully
furnished
vnto
euerie
good
worcke
.
Nowe
if
onlye
the
Scriptures
be
Theopnestos
,
and
sufficient
to
make
Gods
children
absolutely
perfect
/
even
fully
furnistied
to
euery
good
worck
/
what
blasphemie
is
yt
to
say
/
sundrie
inconueniences
would
growe
/
if
mens
writinges
were
not
imposed
vpon
the
publique
assemblies
?
And
in
this
your
wisedome
/
let
vs
see
what
is
the
chiefest
inconueniency
that
would
growe
.
You
say
euerie
franticke
spirit
(
of
which
sorte
ther
be
manie
in
the
ministerie
)
would
not
only
be
vnlike
themselues
/
but
varie
from
others
.
I
answered
/
and
still
do
/
that
the
Papists
haue
not
so
weake
a
reason
for
their
Idolatrous
liturgies
/
Rubricks
,
&
Canons
.
You
say
yt
appeareth
by
all
my
Arguments
/
how
meete
a
man
I
am
to
iudge
the
weight
of
reasons
alleadged
by
the
Papists
/
and
others
:
well
I
am
weake
/
and
you
strong
/
foolish
/
and
you
wise
/
yet
might
you
haue
shewed
me
a
weaker
reason
which
they
alleadge
for
their
constitutions
ecclesiastical
/
as
they
call
them
.
But
my
chief
answere
was
(
wherby
you
might
haue
beene
satisfied
)
that
if
it
were
but
in
Phrases
the
ministerie
should
differ
/
yt
is
no
sufficient
cause
to
ordeine
liturgies
.
And
if
they
offend
in
matter
of
doctrine
or
conversation
/
the
censure
of
the
Church
should
help
that
.
The
first
you
graunt
/
the
second
also
you
confesse
/
that
the
Church
should
censure
such
thinges
:
But
you
say
ther
are
sundrie
other
differences
in
administration
of
publique
prayers
and
Sacraments
as
in
order
and
ceremonies
which
the
Church
is
to
haue
regard
of
/
and
not
to
leaue
arbitrarie
.
All
other
ceremonies
in
Gods
worship
then
Christ
and
his
Apostles
haue
prescribed
vs
/
are
diabolicall
/
and
not
Apostolical
.
Then
/
for
all
thinges
donne
in
the
Church
in
those
publique
actions
/
the
offenders
must
be
admonished
/
if
they
transgresse
the
rules
of
the
word
.
And
for
the
orers
you
speake
of
/
you
meane
circumstances
of
time
/
place
/
kneeling
/
sitting
/
standing
etc.
of
them
thet
can
be
no
furder
lawes
/
then
Christ
hath
prescribed
/
that
all
things
be
donne
to
edifying
/
in
comelyues
and
decency
etc.
of
these
to
set
particular
lawes
/
were
to
breake
the
lawe
of
God
/
which
leaueth
them
in
the
Churches
liberty
as
neede
requireth
/
to
the
glorie
of
God
.
In
these
thinges
to
do
anie
thing
contrarie
to
the
generall
rules
of
order
/
edifying
/
decencye
etc.
the
transgressour
is
by
those
rules
to
be
instructed
/
admonished
and
censured
.
Well
/
here
you
haue
made
a
faire
hand
/
to
make
read
prayers
but
a
matter
of
order
/
which
is
all
the
worship
you
haue
/
to
bring
in
mens
writings
into
the
publique
assemblies
/
to
make
then
ether
rules
to
bind
the
conscience
/
and
so
put
them
in
the
place
of
Gods
booke
/
or
to
reade
them
ouer
for
praying
/
is
but
a
matter
of
order
/
well
then
put
them
in
your
cornerd
Capp
/
we
haue
enough
rules
for
the
ordering
of
Christs
spouse
/
without
such
Babilonish
ware
.
Here
you
say
mine
experience
is
not
so
great
as
my
boldnes
.
I
passe
not
to
be
iudged
of
you
/
yt
is
not
like
that
the
enchaunters
of
egipt
should
knowe
the
beautye
of
Sion
:
ther
is
a
cloude
betweene
you
and
vs
:
we
haue
(
blessed
be
our
God
)
a
pillar
of
fire
before
vs
.
An
other
fault
you
say
in
my
former
reason
/
is
/
that
because
the
censure
of
the
Church
should
redresse
defaultes
/
therfore
ther
needeth
no
liturgie
.
Naye
take
all
with
you
:
No
fault
can
be
censured
that
is
not
a
transgression
against
the
rules
of
Gods
worde
,
and
those
to
be
censured
by
the
doctrine
and
admonitions
of
the
Church
,
the●fore
we
neede
no
leiturgies
.
To
the
worde
of
God
only
/
ought
all
men
to
be
bounde
by
covenant
/
and
for
the
transgressions
therof
only
/
to
be
censured
.
G.
Gifford
.
The
Church
hath
this
power
,
to
ordeine
according
to
Gods
worde
,
&
to
appointe
such
orders
in
matters
of
circumstance
&c.
as
shall
most
fitly
serue
to
edification
.
And
then
these
orders
being
established
the
Church
is
to
driue
men
to
the
obseruation
of
them
.
I.
Greenwood
.
FIrst
/
in
this
your
papisticall
mudde
/
I
must
tell
you
/
your
reading
of
mens
writinges
for
prayer
/
is
a
false
worship
of
God
/
and
not
a
matter
of
circumstance
,
And
for
matters
of
order
and
circumstance
/
which
are
no
part
of
the
worship
/
ther
can
be
no
other
lawes
made
of
them
/
than
Christ
hath
made
:
As
for
ordeyning
of
lawes
in
the
church
/
it
is
to
plead
for
vnwritten
verities
/
and
to
make
the
lawe
of
God
vnsufficient
:
nether
can
yt
be
according
to
the
worde
/
to
make
anie
lawe
/
that
God
hath
not
made
/
but
an
adding
to
his
worde
/
which
is
execrable
pride
:
these
your
wordes
then
(
according
to
Gods
worde
)
was
but
a
cloake
to
couer
the
grosseues
of
your
position
:
for
the
worde
/
ordeyne
/
or
create
lawes
/
is
to
make
some
/
that
are
not
made
before
:
let
vs
then
see
your
cleane
sentence
to
be
this
/
The
Church
hath
aucthority
in
matters
of
order
&
circumstance
to
make
&
ordeine
lawes
in
his
Church
▪
for
his
worship
:
nowe
see
how
you
contradict
these
Scriptures
.
Rev.
22.18.19
.
Prov.
30.5.6
.
euerie
worde
of
God
is
pure
etc.
put
nothing
to
his
worde
least
he
reprooue
thee
and
thou
be
found
a
liar
.
likwise
Deut.
4.2
.
and
12.32
.
and
Gal.
3.15
.
though
it
be
but
a
mans
covenant
/
when
it
is
confirmed
/
no
man
doth
abrogate
it
/
or
superordeine
anie
thing
to
it
.
And
the
second
Commaundement
forbiddeth
anie
such
humane
tradition
in
the
worship
of
God
:
all
the
Popes
trinckets
might
be
brought
in
by
the
same
grounde
:
We
would
willingly
haue
seene
your
warrant
for
this
doctrine
/
your
bare
worde
is
not
sufficient
to
impose
other
lawes
then
God
hath
made
/
vpon
his
Church
.
This
is
the
foundation
of
poperie
and
Anabaptistrie
/
to
giue
libertie
to
make
lawes
in
the
worship
of
God
.
Yet
you
will
go
furder
/
that
such
lawes
being
ordeyned
and
established
by
publique
auctoritye
/
the
discipline
and
censures
of
the
CHVRCH
are
to
driue
men
to
the
observation
of
the
same
.
By
your
iudgment
our
Sauiour
CHRIST
was
an
Anabaptisticall
Schismatique
/
that
would
not
himself
/
nor
his
Disciples
/
obey
and
obserue
the
traditions
of
the
Elders
:
And
what
saith
he
vnto
pleaders
for
traditions
.
It
is
thus
written
Marke
7.5
.
them
asked
him
the
Pharises
and
the
Scribes
,
whie
walke
not
thy
disciples
according
to
the
tradition
of
the
elders
,
but
eate
meate
with
vnwashed
hands
.
Then
he
answeared
,
surely
ISAY
hat
prophecied
well
of
you
hypòcrites
,
as
it
is
written
▪
this
people
honoreth
me
with
their
lippes
but
their
heartes
are
far
from
me
.
But
they
worship
me
in
vayne
,
teaching
doctrines
mens
precepts
.
Fo●
you
lay
the
commaundement
of
God
aside
and
obserue
the
tradition
of
men
.
And
to
helpe
fourth
your
euill
matter
/
instead
of
proof
from
the
scripture
/
you
fall
out
into
furious
exclamation
against
them
that
desire
only
to
haue
the
worde
practized
:
saying
/
who
is
able
to
imagine
the
innumerable
divisions
and
offences
in
the
practize
of
your
anabaptisticall
freedome
/
in
which
you
deny
the
Church
to
have
power
to
ordeine
and
impose
any
orders
?
lett
all
men
iudge
the
venemousenes
of
this
tongue
/
Christ
pronounceth
them
accursed
that
add
or
super
ordeyne
any
thing
to
his
worde
/
and
you
pronounce
iudgment
of
them
/
that
only
obey
his
worde
.
Shall
yt
be
said
that
Mr.
Gifford
holdeth
/
that
the
only
practize
of
Gods
worde
/
would
be
the
cause
of
innumerable
diuisions
and
offences
?
This
hath
bene
Satans
old
accusation
in
the
mouth
of
the
most
enimies
of
Christs
Gospell
:
nowe
yt
must
be
Mr.
Giffords
accusation
of
Gods
ordinances
/
to
be
insufficient
●
vnperfect
/
etc.
fearfull
is
his
Apostacy
from
that
truth
he
hath
knowen
.
I
take
it
/
yt
is
more
like
to
be
Anabaptistry
/
to
practise
any
thing
without
warrant
of
the
word
/
to
make
their
owne
devises
lawes
/
in
Gods
worship
/
then
to
do
nothing
but
what
God
hath
commaunded
/
within
the
limites
of
our
callings
.
For
the
franticke
ministery
/
yt
came
of
your
owne
wordes
/
that
therfore
you
must
needes
haue
a
liturgie
,
because
ther
are
manie
frantick
spirits
in
the
ministerie
?
then
I
say
/
it
is
like
you
haue
a
frantick
ministerie
/
that
cannot
be
gouerned
without
an
other
liturgie
then
Christs
Testament
:
For
their
great
giftes
you
speake
of
:
I
will
not
compare
with
them
.
My
reason
from
the
Colossians
was
that
as
the
church
there
is
commaunded
to
admonish
their
Pastor
Archippus
/
if
he
transgressed
/
and
to
stirr
him
vp
to
his
busines
/
so
all
minister●
that
caused
divisions
/
contrary
to
the
doctrine
of
Christ
/
were
to
be
admonished
/
and
auoyded
/
if
then
repent
not
:
so
that
the
worde
of
God
/
and
admonition
by
the
same
/
if
they
transgressed
/
is
the
waye
to
keepe
all
men
in
due
order
/
and
not
imposing
liturgies
vpon
the
church
/
besides
Christs
Testament
.
And
where
you
collected
thus
/
that
if
read
praiers
/
and
imposed
liturgies
be
Idolatrous
/
them
wher
will
you
finde
a
visible
church
/
say
you
.
I
answered
that
the
true
Church
might
erre
/
euen
in
this
poynte
/
though
not
in
like
height
of
sinne
.
Then
you
desire
/
that
the
churches
of
England
may
find
lik●
fauour
at
our
hand
:
M.
Barrowes
refutation
discovery
,
etc.
to
which
I
answeare
/
let
him
that
handleth
that
question
with
you
/
shew
you
/
how
your
sinnes
herein
exceede
other
countries
/
and
persequ●t
such
as
reproue
you
.
Your
church
(
as
you
call
yt
)
cannot
pleade
ignorance
.
Your
rayling
speaches
/
of
blind
Schismatiques
/
Donatists
etc.
bewray
what
sweet
water
is
in
the
heart
:
if
you
cannot
proue
your
church
to
be
the
established
church
of
CHRIST
/
they
light
all
vpon
your self
.
Ther
are
none
Schismatiques
,
but
such
as
departe
from
the
faith
/
shew
wherin
we
haue
transgressed
/
and
will
not
be
reformed
.
In
the
meane
tyme
you
are
Schismatiques
from
Christ
/
in
that
you
practize
the
Statutes
of
omry
.
You
chardge
vs
with
pride
/
for
that
(
you
saye
)
we
imagine
to
knowe
more
then
all
the
Churches
vppon
earth
.
This
also
hath
bene
Satans
old
weapon
to
deface
the
truth
Iere.
18.18
.
why
maye
not
a
simple
babe
in
Christ
see
that
/
which
whole
nations
haue
not
seene
?
we
cannot
but
speake
the
things
GODS
Worde
teacheth
vs
:
if
we
speake
trueth
/
you
need
not
oppose
that
we
iudge
anie
man
/
yt
is
the
worde
of
God
shall
iudge
vs
all
/
and
I
saye
/
yt
is
an
old
popish
Argument
to
reason
thus
(
all
Churches
do
such
a
thing
/
therfore
it
is
lawfull
)
except
you
hold
with
the
Pope
/
that
the
Church
cannot
erre
/
which
were
blasphemous
.
You
are
not
well
pleased
that
I
will
not
say
it
is
no
Church
that
hath
a
liturgie
imposed
vpon
yt
/
and
because
you
haue
so
often
sclandered
me
/
that
I
hold
yt
so
/
you
take
great
paynes
to
conclude
it
.
I
haue
said
that
to
impose
mens
writings
/
to
be
read
in
stead
of
praying
/
is
to
worship
God
after
a
false
maner
/
that
yt
is
a
devise
of
Antichrist
/
a
deade
letter
/
quenching
the
spirit
/
not
of
faith
/
Idolatrous
is
changing
the
worke
of
the
spirit
into
an
Idoll
/
breauing
our
Christian
libertye
/
and
so
most
detestable
.
By
these
speaches
I
condemne
al
churches
say
you
:
this
is
not
true
/
I
condemne
but
the
sinne
.
But
you
have
sayd
I
deny
that
to
be
the
Church
/
that
hath
any
thing
ymposed
,
I
say
you
speake
an
open
vntrueth
/
and
remember
the
iudgment
of
him
that
inuenteth
and
maketh
lyes
:
And
God
giue
you
grace
to
repent
/
if
you
belong
to
him
.
The
consideration
of
this
our
discourse
/
I
hartelie
commende
to
be
dulie
and
vprightly
wayed
/
of
all
that
feare
God
/
who
graunt
vs
his
grace
to
forsake
any
sinne
/
where
it
shal
be
shewed
vs
/
by
how
weake
instruments
soever
yt
be
reproved
/
and
pardon
me
all
my
defaults
/
in
this
my
hastie
answere
.
Thus
have
we
seene
the
vnlawfullnes
of
thrusting
mens
writings
vpon
publique
assemblies
/
and
reading
instead
of
praying
.
A
generall
Argument
against
their
worship
,
in
respect
of
their
present
estate
,
both
of
Ministers
and
people
.
The
praiers
of
such
ministers
&
people
,
as
stand
vnder
a
false
gouernment
are
not
acceptable
,
not
only
because
they
aske
amisse
,
but
because
they
keepe
not
his
Commaundements
:
The
praiers
of
such
ministers
&
people
as
be
subiect
to
Antichrist
are
abhominable
:
Those
ministers
&
people
which
stand
subiect
to
the
Bishops
and
their
Courts
,
are
subiect
to
Antichrist
&c.
Therfore
their
praiers
&c.
G.
Gifford
.
These
do
oncerne
the
third
&
fourth
accusation
,
and
therfore
the
answere
is
included
in
the
answere
to
them
,
Yet
I
take
exception
against
the
first
,
that
the
Church
may
be
holden
by
force
from
executing
Gods
commaundemens
touching
externall
gouernement
,
and
yet
be
the
true
Church
of
Grd
,
I
alleadged
the
Church
that
was
holden
captiue
in
Babylon
&c.
I.
Greenwood
.
HEre
/
after
your
acustomed
maner
/
you
offer
me
great
wronge
:
first
/
insteade
of
answere
/
you
alter
the
question
very
subtylie
:
then
you
dismember
my
former
answere
/
and
not
only
so
/
but
you
haue
nether
let
my
former
answere
be
answered
/
nor
prynted
.
Thus
you
alter
the
question
/
and
answere
not
/
where
the
Proposition
speaketh
of
a
ministerie
and
people
standing
vnder
a
false
gouernment
/
you
say
the
Church
may
be
holden
vp
force
/
from
executing
Gods
commaundements
in
externall
gouernment
/
wherof
I
never
doubted
:
what
is
this
then
/
but
to
deceaue
your
Reader
/
both
to
iudge
sinisterlie
of
me
/
and
be
drawen
from
the
truth
himself
?
But
indeede
you
meane
not
this
(
holden
by
force
)
of
ciuile
bondadge
or
persequution
/
for
then
ther
were
no
difference
betweene
vs
/
and
myne
Argument
should
stand
vntouched
.
You
affirme
then
that
the
Church
may
stand
vnder
a
false
gouernement
/
inforced
therunto
by
the
tyranny
of
the
ennemie
/
and
yet
in
that
estate
be
the
true
apparant
Church
/
by
open
profession
/
which
is
nothing
/
els
/
then
that
the
Church
may
professe
Christianisme
and
Antichristianisme
/
both
at
a
tyme
/
subiect
in
minde
to
Christ
/
and
subiect
to
Antichrist
in
outwarde
obedience
.
That
you
hold
this
doctrine
in
this
place
/
the
processe
of
your
matter
proueth
/
and
to
make
all
plaine
/
your
wordes
in
the
last
writing
(
which
here
you
summe
vp
)
were
these
.
But
if
the
Church
at
any
tyme
be
by
mayne
force
restrayned
from
some
priuiledges
,
or
haue
some
gouernement
set
ouer
it
,
which
agreeth
not
with
GODS
worde
,
which
it
cannot
auoide
&c.
See
nowe
how
smoothly
this
man
hath
put
away
the
crosse
of
Christ
/
by
teaching
men
to
stand
vnder
a
gouernement
/
contrarye
to
Christes
.
I
thought
the
ordinances
of
the
newe
Testament
had
beene
a
kingdome
that
could
not
be
shaken
.
Heb.
:
2.28
.
that
none
could
haue
beene
a
member
of
Christ
/
But
to
proue
the
Church
may
be
subiect
to
an
other
gouernement
then
Christs
/
which
is
euen
to
say
/
that
a
man
may
gyue
all
alleageance
by
outward
practize
to
the
Kinge
of
Spaigne
/
and
yet
be
her
Ma●
▪
true
subiect
/
He
saith
/
the
Church
was
holden
captiue
in
Babilon
/
where
he
as
conningly
hideth
himself
as
before
/
though
in
my
last
writing
I
vrged
him
to
answere
/
whether
the
Church
in
Babilon
was
subiect
to
their
Idolatrie
/
or
no.
To
the
ciuile
power
I
doubt
not
they
were
:
But
if
the
Priestes
and
Leuites
stood
Priests
to
the
Idolatrous
worship
in
Babilon
/
whether
the
people
of
Israel
bowed
downe
to
the
outward
practise
and
obedience
of
their
Idolatrie
/
or
no
:
then
/
if
they
did
so
/
whether
they
stoode
by
profession
the
children
of
God
/
or
apostatate
in
that
estate
None
of
these
thinges
haue
you
answeared
me
.
Let
the
examples
of
Hanania
/
Mishaell
/
and
Azarin
testifie
Dan.
3.
The
people
that
retourned
repented
their
transgressions
/
wher
they
had
any
of
them
sinned
/
and
made
a
new
couenant
with
the
Lorde
/
before
they
were
receaued
/
Ezra
9.14.15
.
and
10.
Cap.
2.3.8
.
Yea
the
voyce
of
God
was
this
/
come
out
of
her
my
people
/
and
touche
no
vncleane
thing
and
I
wil
be
your
God
.
We
are
before
thee
(
saith
Ezra
)
in
our
trespasse
/
and
we
cannot
stand
before
thee
because
of
it
.
The
heresie
wherof
/
he
most
vniustly
and
vntruly
proclaymeth
to
be
mainteyned
by
vs
/
is
/
that
the
regenerate
man
consenteth
not
to
sinne
/
after
regeneration
/
although
in
the
last
writinge
I
testified
the
contrary
:
Namely
that
the
whole
church
might
erre
/
might
committ
some
kinde
of
Idolatrie
/
that
no
man
was
free
from
committing
sinne
etc.
And
now
I
testifie
to
all
the
world
/
that
I
was
neuer
infected
with
anie
such
Anabaptistry
,
but
haue
euerie
where
resisted
such
dannable
heresie
.
I
haue
learned
and
taught
manie
degrees
of
sinne
/
and
differences
of
transgressions
/
which
the
deare
children
of
God
fall
into
/
after
regeneration
/
in
thought
word
and
deed
/
of
ignorance
/
of
knowledge
/
of
presumption
/
slippes
/
transgressions
/
and
obstinate
sinne
:
Yea
that
ther
is
no
sinne
/
except
ehe
sinne
against
the
Holy
Ghost
/
but
Gods
children
/
may
committ
it
after
regeneration
/
and
be
renued
by
repentance
/
which
we
ought
to
pray
for
in
all
sinners
/
but
that
one
sinne
except
.
Not
that
men
should
herevpon
take
boldnes
to
sinne
/
because
God
giueth
repentance
to
his
elect
/
wherin
the
riches
of
his
mercy
appeareth
/
but
rather
serue
him
in
trembling
and
feare
/
as
a
iealous
God
/
least
with
Esaw
we
find
no
place
to
repentance
/
though
we
seeke
yt
with
teares
.
Againe
/
though
in
Gods
sight
/
his
elected
are
neuer
forsaken
vtterlie
/
nor
the
Holy
Ghost
vtterly
extinguished
in
the
repenerate
/
yet
to
mans
iudgment
he
that
committeth
open
knowen
sinne
/
and
persisteth
obstinatly
in
the
same
/
cannot
be
held
the
child
of
God
to
vs
/
by
outward
profession
/
but
must
be
cutt
of
Nombers
15.27.31
.
Math.
18.17
.
and
1.
Cor.
5.
till
they
repent
:
Much
more
none
that
stand
open
professed
members
of
te
false
church
/
subiect
by
the
least
outward
bowing
downe
to
this
antichristian
Hierarchie
,
and
so
continuing
in
bondage
to
a
false
gouernment
/
can
be
holden
of
vs
te
true
professors
of
Christs
Gospel
.
Now
let
vs
peruse
te
seueral
doctrines
.
Mr.
Gifford
affirmeth
/
that
the
true
church
migt
stand
in
bondage
to
a
false
gouernment
/
yet
in
that
estate
be
helde
/
and
communicated
with
/
as
the
true
Church
/
by
outward
profession
:
his
wordes
in
waye
of
proof
/
be
these
.
They
may
with
St.
Paule
say
/
it
is
no
longer
I
that
do
it
/
but
sinne
that
dwelleth
in
me
:
for
if
the
yoake
wherwith
he
was
held
captiue
in
part
/
could
not
take
from
him
/
but
that
he
was
the
Lordes
free
seruaunt
/
it
is
no
reason
that
some
outwarde
bondage
should
make
the
Church
not
to
be
the
spouse
of
Christ
.
If
a
man
commaund
his
wife
(
saith
he
)
to
do
a
thinge
/
and
ther
be
violent
force
to
withhold
her
/
shee
is
not
to
be
blamed
.
Rom.
7.
Mine
answere
to
this
he
durst
not
print
/
but
peruerteth
my
wordes
/
so
manie
as
pleaseth
him
/
nether
can
I
yet
come
by
a
copie
of
my
former
writing
to
shew
/
what
I
then
replyed
.
Now
consider
what
gouernmnet
is
/
and
what
bondage
is
/
and
then
behold
the
wickednes
of
this
man
:
Spirituall
gouernmet
is
that
souereigntie
/
Dominion
:
and
regiment
that
Christ
Iesus
/
by
his
spirit
/
lawes
/
ordinances
/
and
officers
/
exerciseth
in
and
ouer
hys
church
/
as
yt
is
written
:
And
thou
Bethleem
Iuda
art
not
the
least
among
the
Princes
of
Iuda
,
for
out
of
thee
shall
come
a
gouernour
that
shall
gouerne
my
people
Israell
.
againe
/
thy
Scepter
is
an
uer
lasting
Scepter
.
I
haue
set
my
king
vpon
Syon
my
Holy
mountaine
,
Mat.
2.6
.
Psa.
2.
and
45.
and
110.
these
lawes
and
ordinances
wherby
this
kinge
raigneth
/
are
caled
a
kingdome
that
cannot
be
shaken
Heb.
12.28
.
If
I
be
your
lord
,
where
is
my
honor
?
againe
those
myne
enimies
which
would
not
that
I
should
reigne
ouer
them
,
bring
bether
,
and
slay
them
before
me
.
Luke
19.27
Also
bondage
or
seruitude
is
to
be
al
commaundement
/
and
to
yeild
obedience
in
subiection
.
Now
to
be
in
outward
bondage
to
an
other
outward
government
/
other
lawes
/
officers
/
and
ordinances
then
Christs
/
is
to
be
by
outward
subiection
servantes
of
Antichrist
/
which
layeth
an
other
foundation
:
for
by
outward
profession
we
cannot
stand
(
to
mans
iudgment
)
professed
subiects
to
two
kings
at
enimitye
/
But
we
must
be
an
enimie
to
the
one
/
and
so
esteemed
of
all
men
/
much
lesse
members
vnto
two
divers
heades
.
This
then
is
mine
answere
here
.
1.
That
it
is
an
heresie
to
say
a
man
may
stand
in
bondage
to
open
knowen
sinne
/
and
the
free
seruaunt
of
Christ
to
vs
by
outward
profession
/
both
at
one
instant
.
2.
That
it
is
a
falsifying
of
the
Scripture
/
to
say
that
St.
Paul
(
in
the
7.
to
the
Romanes
)
was
in
bondage
to
sinne
/
when
he
/
in
the
inner
man
resisted
sinne
/
and
daylie
preuailed
against
the
sinne
/
which
his
flesh
would
haue
led
him
captiue
in
/
if
there
had
not
beene
a
stronger
power
to
ouercome
that
enimie
.
For
he
ther
reasoneth
of
the
benefite
of
the
lawe
/
to
manifest
our
sinne
/
and
our
conquest
ouer
sinne
by
daylie
repentance
/
and
reprouing
of
sinne
in
our selues
/
fighting
against
sinne
/
victory
ouer
sinne
/
thoughe
yt
contynuallie
rebell
.
3.
How
blasphemous
were
yt
to
contynue
in
knowen
sinne
/
in
bondage
to
yt
/
and
to
say
/
it
is
sinne
that
dwelleth
in
vs
/
and
not
we
/
and
so
still
to
blesse
our selves
without
amendement
.
O
horrible
peruertinge
of
the
Scriptures
to
mens
destruction
.
2.
Pet.
3.16.4
.
That
ther
is
no
Argument
to
be
drawen
/
nor
consequence
to
followe
/
from
the
reliques
of
sinne
/
and
corruption
of
the
fleshe
in
one
man
/
or
the
whole
Church
/
and
a
professed
bondage
to
al
false
government
:
no
not
betweene
the
open
committing
of
sinne
in
the
whole
Church
/
or
some
m●mbers
therof
/
and
a
professed
homage
and
subiection
vnto
a
false
gouernment
/
we
cannot
be
partakers
with
the
false
Church
and
true
/
at
no
hand
.
1.
Cor.
10.21/5.
Lastlie
/
that
the
subiection
to
an
other
gouernement
/
is
as
a
wife
that
committeth
adulterie
.
Hosea
2.
I
then
reason
thus
on
the
contrary
with
you
.
Any
man
that
after
regeneration
committeth
open
knowen
sinne
/
and
contynueth
obstinate
/
as
a
bond
seruaunt
thervnto
/
standeth
not
the
professed
seruaunt
of
Christ
/
but
of
synne
Ezechiel
.
18.
till
he
repent
/
so
the
whole
Church
/
that
persisteth
in
open
knowen
sinne
/
and
persequuieth
the
messengers
that
reproue
the
same
.
Then
/
as
euerie
member
of
the
false
Church
standeth
a
professed
seruaunt
of
sinne
/
so
the
whole
assemblies
that
stand
professed
subiects
of
false
gouernment
/
no
censures
sf
admonition
belonging
vnto
them
/
but
calling
of
them
to
repentance
and
seperation
from
the
false
Church
.
Then
/
as
the
wife
that
geueth
her self
to
be
one
with
an
other
man
/
is
an
adulteresse
Rom.
7.3
.
so
that
Church
that
subiecteth
herself
to
an
other
gouernment
/
ordinances
/
and
lawes
then
Christs
/
is
an
harlot
.
Now
lett
all
men
say
/
whether
I
had
not
iust
cause
to
say
/
you
spake
like
a
carnall
libertine
/
and
an
Athiest
▪
yea
nowe
/
as
one
having
his
conscience
●eared
/
to
affirme
/
that
the
Church
/
remayninge
in
open
knowe
bondage
to
a
false
gouernment
/
may
saye
as
Paul
said
/
it
is
not
I
that
sinne
.
And
/
that
contynuing
in
that
adulterie
/
she
is
the
spouse
of
Christ
by
outward
profession
.
You
would
saye
it
were
a
false
Argument
/
to
say
/
the
Church
hath
manie
imperfections
/
ignorances
/
transgressions
etc.
therfore
standeth
in
bondage
to
sinne
/
nay
standeth
in
bondage
to
an
other
heade
/
and
an
other
government
then
Christs
/
Euen
so
/
to
saye
the
Church
doth
sinne
/
therfore
may
contynue
in
bondage
to
sinne
/
is
false
doctrine
:
nay
/
to
say
it
may
stand
in
open
professed
subiection
to
Antichrist
/
and
be
esteemed
the
CHURCH
of
CHRIST
by
outward
profession
in
that
estate
/
is
damnable
doctrine
.
It
is
the
flat
contradiction
of
all
the
rules
of
the
Scripture
/
to
say
/
a
man
may
stand
in
bondage
to
sinne
/
and
the
free
servaunt●
of
Christ
by
outward
profession
/
by
mans
iudgment
/
at
one
tyme
/
seing
the
obstinate
offenders
are
to
be
cast
out
of
the
assemblie
:
But
nowe
/
though
the
regenerate
may
fall
into
these
highe
sinnes
/
and
contynue
in
their
sinne
a
long
time
/
yea
manie
yeares
depriued
of
GODS
grace
/
to
mans
seeming
/
and
to
vs
is
the
seruant
of
Satan
for
anie
thing
wee
see
/
yet
the
Spirit
of
GOD
is
never
vtterlie
extinguished
or
departed
/
after
regeneration
/
but
will
recouer
the
man
againe
/
and
bring
him
to
repentance
/
as
David
after
a
whole
yeare
/
for
the
stronge
man
once
displaced
and
cast
out
by
a
stronger
then
he
/
the
spirit
neuer
vtterly
departeth
againe
/
for
then
yt
were
impossible
that
man
should
be
renewed
Mat.
1.2.31
.
Heb.
10.26
and
6.4
.
And
herevpon
I
might
saye
/
Paul
never
contynued
captiue
in
sinne
/
but
was
alwaies
renewed
by
repentance
.
Furder
/
this
spirit
of
God
(
the
sparkes
wherof
were
never
quenched
vtterlie
)
did
not
/
nor
could
not
consent
or
giue
place
vnto
sinne
/
for
here
is
the
enimitye
and
battel
betweene
the
spirite
and
the
flesh
/
euerie
where
spoken
of
Gal.
5,16.17
.
Rom.
7.
May
I
not
now
say
then
/
that
Paul
never
contynued
captiue
vnto
sinne
/
nor
consented
vnto
sin
concerninge
the
Inner
man
or
gave
place
vnto
sinne
in
that
place
mentioned
/
without
heresie
:
And
still
reproue
you
/
that
when
Paul
reasoneth
of
the
old
man
/
or
corruption
in
him
/
you
will
conclude
yt
of
the
new
man
/
or
inner
man
/
and
of
the
whole
man
/
when
you
see
euidently
/
he
opposeth
the
one
against
the
other
:
For
whiles
the
spirit
striueth
against
sinne
/
and
raigneth
in
vs
/
thoughe
the
fleshe
rebell
/
and
cause
vs
to
sinne
seauen
times
a
daye
/
yet
are
we
not
ouercome
of
sinne
/
so
to
remayne
in
bondage
to
sinne
/
that
it
should
contynue
to
reigne
in
vs
/
as
you
may
see
in
the
same
chapter
Rom.
7.5.6
.
Where
you
alleage
then
/
that
Paul
saw
a
lawe
in
his
members
/
which
did
lead
him
captiue
vnto
sinne
/
you
do
falsifie
the
text
:
for
he
saith
leading
me
captiue
/
and
not
did
leade
etc.
for
ther
was
a
stronger
man
/
or
a
stronger
then
man
/
that
suffered
not
the
lawe
of
his
members
to
reigne
:
for
saith
he
/
I
my self
in
my
minde
serue
the
law
of
God
/
but
in
the
flesh
the
law
of
sinne
/
so
that
the
whole
man
could
not
be
said
to
serue
sinne
.
But
(
say
you
)
afterward
as
concerning
then
the
inner
man
we
may
be
said
to
serue
the
lawe
of
God
/
and
thervpon
be
called
the
free
seruantes
of
Christ
/
notwithstanding
this
corruption
of
sinne
in
the
flesh
:
So
the
whole
man
by
reason
of
our
imperfectnes
may
be
said
to
be
the
servants
of
sinne
.
No
/
yt
is
not
true
/
for
the
whole
man
is
called
after
the
part
thath
hat
greather
rule
in
vs
:
as
if
the
fleshe
rule
in
vs
/
we
are
the
servaunts
of
sinne
/
and
ledd
by
Satan
at
his
pleasure
/
but
if
the
Spirit
rule
in
vs
/
we
are
the
seruauntes
of
God
/
Sonnes
of
God
/
Sainctes
of
God
/
Citizens
of
Ierusalem
/
holie
and
free
people
/
Kinges
/
and
Priests
:
not
that
we
are
perfect
/
or
sinne
not
/
but
that
sinne
reygneth
not
in
vs
/
but
the
spirit
/
wherby
we
suppresse
sinne
/
reprove
sinne
/
striue
against
sinne
/
subdue
sinne
/
and
though
we
fall
seuen
times
/
yet
we
rise
againe
by
repentance
/
and
serue
not
sinne
.
Rightly
therfore
did
I
saye
/
that
no
man
can
serve
two
masters
:
for
his
servantes
we
are
to
whom
we
gyue
●
our selues
as
seruants
to
obey
/
whether
yt
be
of
sinne
/
vnto
death
/
or
of
obedience
/
vnto
righteousnes
.
Rom.
6.16.18
.
being
made
free
from
sinne
/
we
are
made
the
servantes
of
righteousnes
:
So
that
the
regenerat
man
/
or
he
that
is
by
outward
profession
the
servant
of
Christ
/
cannot
be
called
the
servant
of
sinne
/
by
reason
of
the
co●●uption
of
the
old
man
/
and
dregges
of
sinne
/
neither
can
he
that
standeth
in
bondage
to
anie
sinne
/
and
giueth
himself
ouer
to
yt
/
be
called
in
that
estate
the
servant
of
Christ
/
till
he
repent
/
but
the
servant
of
sinne
.
2.
Pet.
2.19
.
Therfore
you
must
recant
your
false
interpretation
of
Paul
in
the
7.
to
the
Rom.
and
cease
your
blasphemous
raylings
/
in
calling
the
trueth
of
God
/
the
rocke
of
Brownisme
.
And
consider
the
height
of
your
sinne
/
by
concluding
a
bondage
vnto
sinne
of
the
wholeman
/
for
the
corruptions
of
the
fleshe
/
which
through
the
worke
of
the
Spirit
is
daylie
subdued
/
though
never
vtterly
rooted
out
of
our
earthlie
members
:
and
from
the
committing
sinne
through
frayltie
/
an
obstinate
professed
bondage
to
the
false
Church
/
false
gouernment
/
false
ministerie
etc.
which
is
plainly
the
marck
of
the
Beast
/
to
whom
with
outward
obedience
they
bowe
downe
/
and
stand
servants
in
his
kingdome
Revel.
14.9.11.12
.
As
for
the
4.
of
the
Galat.
26.
where
the
Apostle
saith
/
Ierusalem
which
is
aboue
is
free
with
her
Children
/
yo
udurst
not
open
yt
/
nor
expound
yt
/
but
blaspheame
/
raile
/
and
sclander
/
as
though
we
should
pleade
for
such
a
freedome
/
as
should
detract
from
Magistrates
lawfull
aucthorities
/
from
having
Gods
ordinances
established
by
commaundement
vpon
the
Church
etc.
yea
/
that
we
should
hold
Anabaptisticall
freedome
/
as
though
we
had
power
not
to
committ
/
or
consent
vnto
sinne
wheras
we
haue
euerie
where
by
practise
and
protestation
/
by
word
and
writing
testified
to
our
Souereigne
Prince
/
and
to
all
men
/
the
contrary
.
But
Satan
that
old
accuser
and
detracter
of
Gods
children
/
to
deceaue
the
world
/
sendeth
out
such
lyinge
spirites
to
deface
the
trueth
.
We
/
with
all
subiection
and
willinge
obedience
to
our
souereigne
.
Prince
/
teach
all
men
their
obedience
to
the
higher
powers
:
Subiectes
to
Magistrates
/
Flocke
to
Ouerseers
/
children
to
Parentes
/
wines
to
their
husbands
/
servantes
to
their
Masters
etc.
in
all
things
in
the
Lorde
:
and
if
they
commaund
vs
anie
thing
contrary
to
the
lawe
of
God
/
we
then
patientlie
suffer
without
resistance
/
or
rebellious
thaughtes
:
The
freedome
then
we
haue
to
speake
of
here
/
which
Christ
hath
purchased
for
vs
/
is
/
first
that
triumphe
ouer
Hell
/
Deathe
/
and
damnation
/
through
the
merites
of
Christ
apprehended
by
faith
/
wayted
for
in
hope
/
Rom.
8.
Secondly
/
that
because
we
were
sonnes
by
election
/
he
giueth
vs
the
spirit
of
adoption
/
and
sanctification
/
wherebie
we
mortifie
the
fleshe
/
have
reigne
and
dominion
ouer
sinne
/
that
yt
shall
never
reigne
in
vs
more
vnto
condemnation
/
repenting
daylie
our
trespasses
/
and
crauing
pardon
for
our
hidden
sinnes
/
and
secret
faultes
.
Thirdly
/
we
are
throughe
the
same
spirit
and
worde
of
trueth
deliuered
from
all
subiection
of
Antichist
/
of
the
false
Church
/
false
ministerie
/
false
gouernment
etc.
And.
they
that
haue
not
this
freedome
/
are
not
by
outward
profession
the
seruauntes
of
Christ
.
Furder
/
we
haue
freedome
from
all
traditions
of
men
that
seing
we
are
bought
with
a
pryce
/
we
are
no
longer
seruants
of
men
/
to
be
in
bondage
to
anie
beggerly
rudimentes
or
devises
of
men
/
but
in
all
peaceable
maner
/
to
worship
and
serve
God
within
the
limites
of
our
callings
/
according
to
the
word
of
God
/
as
yt
is
reuealed
vnto
vs
:
We
haue
freedome
to
speake
the
trueth
with
all
boldnes
/
though
all
men
should
inhibite
vs
:
we
would
not
haue
the
doctrine
limited
/
stinted
/
bought
and
sold
/
for
Iewishe
tythes
or
mercenarie
stipendes
.
We
have
freedome
to
seperate
from
such
false
▪
Prophetts
as
your self
/
to
come
out
of
Babel
etc.
And
in
the
true
Church
to
reproue
and
withstand
anie
sinne
or
traditions
of
men
in
due
order
/
only
to
be
guided
and
gouerned
by
Christes
lawes
and
ordinances
:
In
all
this
I
trust
you
shall
not
find
anie
Anabaptistrie
in
the
freedome
we
professe
:
this
is
the
truth
of
the
Gospell
/
wherbie
we
are
made
free
.
Thus
then
we
still
affirme
/
that
they
which
stand
in
open
knowen
bondage
to
sinne
/
are
the
seruants
of
sinne
/
and
not
of
CHRIST
/
till
they
repent
/
by
outward
profession
.
Furder
/
that
allwhich
stand
members
of
your
parish
assemblies
/
stand
not
members
of
CHRIST
by
outward
profession
/
but
in
bondage
to
a
false
and
Antichristian
ministery
/
gouernment
/
worship
etc.
and
the
bond
woeman
and
her
sonne
must
be
cast
out
.
Furder
/
for
all
liturgies
,
and
other
devises
of
men
besides
the
canonicall
Scriptures
and
liuely
graces
of
his
Spirit
/
we
hold
they
ought
not
to
be
brought
into
the
publique
assemblies
/
nor
imposed
vpon
mens
consciences
:
But
if
anie
will
write
such
/
or
reade
such
/
let
yt
be
for
their
private
vse
/
as
all
other
mens
writings
:
we
despise
not
any
directions
by
word
or
writing
/
that
may
furder
vs
anie
way
to
the
practize
of
GODS
ordinances
/
yet
may
they
nether
be
imposed
vpon
mens
consciences
/
not
be
made
a
part
of
GODS
worship
.
The
Lorde
therfore
that
hath
thus
far
fourth
discouered
the
●haff
and
mist
of
Antichrists
delusions
/
euen
to
babes
and
sucklings
/
publish
the
glorious
light
of
his
blessed
Gospell
/
that
the
people
may
see
the
counterfeit
iuglinges
of
all
such
false
Prophetts
/
and
come
out
from
amongst
them
/
that
you
may
be
ashamed
of
your
execrable
wares
/
and
forsake
your
Romish
Priesthoode
/
and
gyue
glory
to
God
/
that
yet
offereth
grace
.
Amen
.
Christs
vnworthie
witnes
for
the
truth
of
his
Gospell
IOHN
GREENWOOD
.