More
works
for
Priests
.
GEORGE
GIFFORD
.
To
condemne
&
overthrow
read
prayer
,
ye
bring
as
the
ground
or
foundation
of
al
your
matter
,
this
Sentence
,
God
is
a
Spirit
&
to
be
worshipped
in
Spirit
,
Iob.
4.
This
Scripture
indeed
is
cleare
&
strong
to
cut
downe
al
carnal
worship
,
as
disgreeing
from
the
nature
of
GOD
.
And
if
any
maintaine
that
the
very
bodily
action
of
reading
is
the
worship
of
God
,
it
may
fitly
be
alleadged
against
them
,
&c.
IOHN
GREENWODS
Answer
Wisdome
is
Iustified
of
her
Children
.
IT
is
agreed
upon
&
consented
unto
on
both
sides
,
that
seeing
God
is
a
spirit
,
&
onely
requireth
such
to
worship
him
,
as
worship
him
in
spirit
&
truth
:
all
carnall
worship
is
cut
downe
hereby
,
of
what
sort
soever
,
as
disagreeing
from
the
nature
of
God
:
&
that
all
fantastical
devises
of
men
;
namely
,
whatsoever
is
not
warranted
in
his
worde
,
is
carnall
worship
,
a
wearisomnes
unto
him
,
&
lothsome
in
his
sight
:
So
that
no
man
ought
to
intermedle
,
attempt
,
or
practise
any
thing
in
shew
of
worship
,
wher
of
they
have
not
sure
grounde
of
his
worde
:
For
even
our
God
is
a
consuming
fire
.
Now
to
put
away
all
your
(
bodily
)
distinctions
and
earthly
cavils
,
I
still
affirme
(
as
I
have
proved
)
the
stinting
,
imposing
mens
writings
upon
publique
assemblies
,
to
have
them
read
over
by
number
and
stint
,
or
any
other
way
,
as
a
worship
of
God
instead
of
true
invocation
,
is
a
meere
devise
of
man
,
&
so
carnall
worship
;
as
also
all
other
reading
of
mens
writings
publiquely
or
privatly
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
frivolous
,
where
I
appeale
to
all
mens
consciences
,
for
the
weight
therof
.
It
is
frivolous
,
you
say
,
except
I
can
prove
that
a
man
cannot
pray
by
the
spirit
of
God
with
sighes
,
and
groanes
upon
a
booke
,
or
when
prayer
is
uttered
after
a
prescript
forme
,
&
c..
At
the
first
step
you
goe
about
to
alter
the
question
.
All
our
prayers
ought
to
be
uttered
after
a
prescript
forme
,
even
that
perfect
rule
and
forme
our
Saviour
gave
to
his
Disciples
and
all
posterities
:
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
effect
.
First
that
those
sighes
&
groanes
in
reading
instead
of
praying
were
not
of
faith
,
seeing
that
those
sighes
&
grones
that
proceed
of
faith
,
minister
matter
to
pray
without
a
booke
.
2.
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
all
:
for
as
I
then
alleadged
,
to
invocate
the
name
of
God
in
spirit
,
is
by
the
worke
of
the
spirit
to
bring
fourth
of
our
hearts
prayer
to
God
,
which
is
then
in
truth
when
it
agreeth
to
Gods
word
.
But
reading
is
another
matter
,
namely
a
receaving
of
instruction
into
the
heart
from
the
booke
.
Out
of
the
first
Mr.
GIFFORD
maketh
men
beleeve
he
hath
fetched
two
heresies
;
the
one
a
perfection
of
faith
,
the
other
that
faith
cannot
be
joyned
unto
,
or
stand
with
anie
outward
helpes
for
the
encrease
therof
.
Litle
marveile
,
he
found
so
many
heresies
in
our
whole
writings
,
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
your self
.
I
said
if
the
sighes
&
grones
(
in
that
kinde
of
praying
)
were
of
faith
,
it
would
minister
matter
without
a
booke
,
this
sentence
I
may
confirme
by
many
testimonies
of
scripture
,
that
no
perverted
spirit
can
gaine
say
or
resist
:
the
scripture
teacheth
us
every where
,
that
in
praying
the
spirit
onely
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
:
2.
cor.
4.13
Abba
Father
,
we
beleeve
,
therfore
we
speake
.
Yet
here
is
not
any
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
any
,
but
that
every
one
according
to
the
proportion
of
faith
,
pray
unto
him
,
as
occasion
in
them
requireth
.
Now
to
conclude
that
because
in
praying
we
neede
not
a
book
to
speake
for
us
,
when
the
heart
it self
&
book
of
our
conscience
speaketh
with
God
;
that
therefore
sayth
never
needeth
instruction
,
but
is
perfect
,
were
slanderous
,
false
,
and
senselesse
.
The
cause
then
of
these
heresies
proceed
hereof
,
that
your
sel
fe
Mr.
Gifford
would
needs
frame
two
syllogismes
,
&
in
the
moodes
of
your
malice
,
constraine
the
proposition
of
the
present
action
in
praying
,
to
a
generall
sentence
of
all
times
and
actions
.
though
both
our
question
here
was
of
the
very
action
of
praying
,
&
in
the
conclusion
of
that
very
point
within
six
lines
after
this
,
you
ad
these
wordes
;
Even
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
,
weak
,
short
of
memorie
,
&c.
therfore
need
all
helps
to
stir
them
up
to
pray
,
&c.
where
,
by
your
own
confession
,
reading
is
not
praying
,
but
a
help
to
stir
up
to
pray
.
And
even
hereupon
al
our
errours
arise
,
that
you
cannot
discerne
the
difference
of
spiritual
gifts
,
with
the
distinct
use
of
them
.
We
doubt
not
but
before
prayer
,
&
al
the
daies
of
our
life
,
we
have
neede
of
helps
of
instruction
to
praye
aright
,
&
for
the
fitnes
of
the
mind
&
bodie
,
often
fasting
,
reading
,
meditating
,
&c.
are
great
helpes
to
go
before
to
humble
our selves
in
praying
:
but
in
the
present
action
of
prayer
when
the
heart
is
talking
with
God
,
the
eies
,
hands
,
&c.
with
attention
lift
up
to
heaven
,
all
the
powers
of
our
soules
&
bodies
conversant
with
God
,
to
take
a
booke
&
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
exeellent
meanes
ordeyned
of
God
,
to
instruct
us
to
pray
and
al
other
dueties
.
As
for
the
conformation
you
talke
of
,
where
I
alledged
that
a
troubled
minde
is
the
penne
of
a
readie
writer
,
therefore
needeth
not
a
booke
to
speake
for
it
in
the
action
of
praying
:
Psalm
.
51
,
17
.
By
troubled
minde
I
understood
such
a
minde
,
as
is
presently
moved
with
the
sight
of
some
sinne
,
or
urged
by
other
occasion
:
a
broken
spirit
,
a
broken
&
contrite
heart
:
&
not
such
a
minde
as
in
dispayre
or
doubt
is
perplexed
:
and
that
the
heart
which
is
moved
in
faith
with
present
occasion
to
cal
upon
God
is
the
penne
of
a
readie
writer
,
(
that
is
)
hath
matter
and
wordes
enough
without
a
book
to
utter
his
own
wantes
,
we
may
reade
throughout
the
Psalmes
,
My
throte
is
dry
(
saith
David
)
I
am
wearie
with
crying
&c.
But
here
againe
in
stead
of
answere
,
you
tell
me
,
I
runne
upon
the
rocke
of
an
hereticall
opinion
of
perfection
:
Wherein
I
wonder
(
but
that
I
perceave
your
right
eye
is
blinded
)
you
should
be
so
carelesse
what
you
say
,
nay
what
after
two
yeares
studie
you
put
in
print
.
Doth
it
follow
,
that
because
the
heart
,
moved
with
occasion
through
the
worke
of
faith
,
hath
wordes
and
matter
enough
in
praying
without
a
booke
to
speake
for
it
,
that
therefore
faith
is
perfect
?
Let
equall
Judges
consider
.
Here
you
say
manie
are
so
troubled
&
perplexed
in
minde
,
that
they
cannot
pray
till
they
have
some
consolation
by
the
direction
of
others
;
which
when
they
cannot
have
,
reading
upon
a
booke
is
a
notable
help
,
I
allowe
all
this
and
agree
,
if
you
would
make
reading
one
thing
,
and
prayer
an
other
,
divers
exercises
of
the
spirit
&c.
But
in
the
verie
action
of
praying
to
have
an
other
speake
unto
us
never
so
good
wordes
of
exhortation
,
were
but
a
confounding
of
the
minde
and
action
,
and
an
abuse
of
both
those
holie
exercises
.
Even
so
,
by
your
owne
comparison
,
reading
upon
a
booke
in
the
action
of
praying
,
seing
we
cannot
doe
both
at
once
.
It
is
the
spirit
of
God
in
the
verie
action
of
prayer
that
helpeth
our
infirmities
.
David
in
praying
finding
his
soule
heavie
,
stirreth
up
himself
as
thus
.
My
soule
why
art
thou
cast
down
,
why
art
thou
disquieted
within
me
,
Psalm
.
42
,
&
43.
waite
on
God
;
For
I
will
yet
give
him
thankes
,
my
present
help
and
my
God
.
He
had
a
troubled
minde
,
his
mouth
wanted
no
wordes
to
provoke
the
Lorde
to
heare
his
complaint
,
and
his
heart
to
waite
upon
the
Lord
,
&
so
through
all
the
Psalmes
you
shall
finde
the
conversing
of
the
soule
with
God
to
be
such
,
as
it
were
a
mockerie
to
think
reading
vpon
a
book
could
have
anie
place
in
that
action
,
or
that
anie
mans
writing
could
lay
out
the
present
estate
of
the
soule
with
the
passions
thereof
.
The
Priest
may
say
,
my
booke
whie
are
thouso
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
foorth
true
invocation
,
etc.
this
you
graunt
to
be
most
true
,
and
that
none
other
is
accepted
of
G
O
D
;
then
that
which
proceedeth
from
the
inward
faith
of
our
owne
heart
:
But
you
think
that
reading
vpon
a
booke
is
to
bring
foorth
of
the
heart
true
invocation
.
This
cannot
be
,
if
wee
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
al
such
things
as
wee
reade
:
This
therfore
I
leave
to
all
mens
consciences
to
be
considered
,
whether
the
matter
we
reade
can
be
said
a
powring
fourth
of
the
heart
,
the
whole
vse
of
these
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
themselves
with
matter
and
wordes
out
of
a
booke
,
you
say
I
speake
fondly
and
foolishlie
etc.
Mine
answeare
now
is
,
yt
is
well
I
lyed
not
,
if
I
had
said
you
compell
men
to
read
vpon
a
booke
in
all
your
publique
assemblies
,
certaine
wordes
of
your
owne
writings
by
number
and
stint
,
from
yeare
to
yeare
,
&
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
it
,
and
so
the
follie
remayneth
to
your self
.
But
to
helpe
this
matter
,
&
to
deliver
your self
conniugly
in
such
a
strayte
,
you
say
you
wish
al
men
to
use
the
help
of
the
book
,
that
they
might
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
have
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
use
,
we
shall
after
make
manifest
,
Here
yet
is
graunted
but
an
help
,
and
not
the
powring
fourth
of
the
heart
.
And
to
whom
is
it
graunted
an
help
?
to
such
as
are
not
able
to
pray
.
Here
eyther
you
must
confesse
your
whole
ministerie
is
vnable
to
pray
,
or
that
they
transgresse
in
in
this
high
worship
of
GOD
:
for
in
an
other
place
you
graunt
in
all
your
assemblies
,
this
reading
is
vsed
of
mens
writing
for
prayer
,
thus
you
may
behold
your
best
worship
to
be
nothing
,
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
G
O
D
S
hand
,
you
say
I
speak
fondly
,
to
call
that
the
cause
,
which
is
the
manifestation
of
the
cause
etc.
You
here
forget
your
artes
,
Is
ther
no
more
causes
then
one
?
if
it
be
the
instrumentall
cause
,
it
is
sufficient
to
prove
,
that
if
your
Ministers
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
heavie
laden
,
they
goe
emptie
away
,
and
leave
the
matter
in
the
booke
as
they
founde
it
,
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
.
Your
comparison
againe
betwixt
the
being
stirred
up
by
a
Sermon
,
and
stirred
up
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
use
of
reading
,
though
we
denie
reading
to
be
praying
,
but
because
we
are
forbidden
contention
about
wordes
,
&
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
and
cavill
&c.
Here
you
thinke
you
have
put
me
to
a
plunge
,
your self
needed
nothing
doubt
,
but
that
I
allowed
the
Commaundement
holie
and
good
,
and
to
extend
to
all
Christians
,
as
well
as
to
the
Apostles
,
namely
,
to
use
that
prescript
forme
of
prayer
as
the
perfect
patterne
,
&
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
urge
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
it
.
In
your
first
entrance
of
this
discourse
,
you
were
rounde
in
your
Syllogismes
,
by
two
at
once
to
wraft
my
wordes
,
and
can
find
none
for
your self
,
Yt
seemes
your
conscience
is
witnes
the
matter
would
not
hang
together
.
And
me
thinkes
you
had
never
more
neede
to
have
shewed
what
you
would
drawe
from
this
place
Luke
11.
Seing
I
either
mistooke
you
the
last
time
,
or
els
you
make
a
simple
collection
:
which
was
this
:
Christ
said
to
his
Disciples
,
when
you
pray
say
Our
Father
.
&
,
and
not
when
you
meditate
say
Our
Father
.
Now
what
would
you
conclude
of
this
,
except
as
I
said
,
that
Christ
would
not
have
them
,
meditate
that
Scripture
:
But
this
I
perceave
was
not
your
meaning
:
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.
therefore
to
be
tyed
to
reade
over
or
say
by
roate
certaine
wordes
,
is
lawfull
praying
.
For
the
first
,
that
our
Saviour
Christ
tyed
no
man
,
or
commaunded
none
to
say
over
those
verie
wordes
when
they
prayde
,
but
to
pray
according
to
that
form
,
after
that
manner
as
Math.
6.
I
manifested
in
my
first
writing
.
I.
that
our
Saviour
did
not
commaunde
us
to
use
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
over
by
roate
or
reading
:
Yea
a
litle
after
you
say
,
it
is
false
to
say
that
he
commanded
not
the
verie
wordes
to
he
said
over
when
we
pray
.
And
you
further
conclude
,
that
because
Christ
commaunded
his
Disciples
to
say
over
those
wordes
,
therefore
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
errour
,
it
is
pernitious
and
blasphemous
doctrine
you
collect
.
First
because
you
make
mens
writings
of
equal
authority
with
the
forme
of
praier
which
Christ
hath
prescribed
2.
for
that
you
give
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
never
be
able
to
answere
.
And
because
you
here
urge
me
thereunto
,
I
will
make
answeare
to
your
two
places
of
Scripture
,
wherwith
by
false
interpretation
you
deceave
the
simple
,
which
taken
from
you
,
your
matter
is
nothing
but
cavilling
:
The
places
are
these
,
Luke
11.
Num
,
6.
and
because
the
one
explanes
the
other
,
and
your
collections
the
same
from
both
,
I
will
beginne
with
numbers
6.32
,
33.34
:
etc.
Thus
shall
you
bless
the
Children
of
Israell
saying
,
the
Lord
bless
thee
and
keep
thee
,
etc.
Here
you
say
they
were
commaunded
to
use
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
adverb
of
similitude
,
as
we
say
,
after
this
manner
:
which
cannot
be
to
say
the
same
,
but
according
to
the
same
instructions
.
This
worde
Coh
is
used
throughout
the
Bible
in
this
maner
,
in
all
the
Prophets
when
they
say
,
thus
sayth
the
Lorde
:
where
the
summe
of
their
prophesies
are
onely
recorded
to
us
by
the
holy
Ghost
,
and
not
all
the
wordes
.
Againe
this
blessing
is
used
in
the
Psalmes
and
Chronicles
in
prayer
,
for
the
people
,
in
manie
other
wordes
.
Ely
blessed
Hanna
in
other
wordes
,
etc.
And
where
in
Luke
11.2
.
it
is
recorded
,
that
our
Saviour
Christ
commaunded
his
Disciples
,
when
you
pray
,
say
Our
Father
,
&c.
it
is
plaine
by
the
doctrines
following
.
4.5.6.8.11
.
verses
,
that
Christ
tied
no
man
to
the
verie
wordes
saying
over
,
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
plaine
,
the
same
holy
Ghost
in
the
6.
of
Mathew
9.
verse
saith
,
when
you
pray
,
say
thus
,
Our
Father
,
etc.
where
the
greek
word
houtos
hath
the
same
signification
that
the
Hebrew
worde
Coh
hath
,
which
is
,
after
this
manner
:
&
cannot
be
referred
to
the
verie
wordes
saying
over
,
wher
upon
Mr.
Calvin
upon
those
wordes
faith
,
Noluit
filius
Dei
prescribere
quibus
verbis
utendum
sit
:
The
Sonne
of
God
would
not
prescribe
what
words
we
must
use
.
Now
consider
how
falslie
Mr
Gifford
hath
interpreted
these
Scriptures
,
to
say
the
Priests
were
commaunded
to
use
the
verie
wordes
,
and
that
Christ
commaunded
to
use
the
verie
wordes
.
As
for
his
collections
,
that
therefore
mens
writings
may
be
imposed
upon
publique
assemblies
,
by
stint
&
number
to
be
prayde
,
it
is
an
intollerable
error
,
&
bringeth
in
all
poopery
.
Here
I
must
call
all
men
that
reade
this
fruitlesse
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
Idolāters
;
which
you
shall
perceave
to
be
his
owne
wordes
,
and
to
that
end
I
will
breifly
repeat
it
.
In
my
first
writing
I
affirmed
the
reading
imposed
Liturgies
by
stint
and
limitation
,
instead
of
true
invocation
,
as
also
all
reading
menswritings
for
praying
,
to
be
idolatrie
.
In
his
answere
he
said
,
he
could
not
see
by
what
collour
it
could
be
called
Idolatrie
,
or
maintayned
out
of
Gods
worde
so
to
be
;
but
it
seemes
the
penners
of
these
things
take
every
sinne
against
the
first
table
of
the
Lawe
,
to
be
Idolatrie
:
if
they
doe
so
(
saith
he
)
and
with
all
doe
hold
,
that
no
Idolater
shal
be
saved
,
then
doubtlesse
all
are
lost
,
&c.
To
this
ignorant
excursorie
I
answered
,
that
all
false
and
devised
worship
by
mans
intention
was
Idolatrie
,
as
the
first
and
second
commandements
did
testifie
.
And
to
admit
all
the
breaches
of
the
first
table
were
not
idolatrie
,
yet
reading
of
mens
writings
instead
of
praying
must
needs
be
idolatry
,
seing
it
is
a
transgression
of
the
second
Commandement
.
Further
(
though
I
needed
not
have
followed
his
emptie
head
,
even
a
cloude
without
water
)
yet
I
proceeded
to
prove
,
that
no
idolater
could
be
saved
but
b
y
repentance
for
their
knowne
sinne
,
and
craving
pardon
with
David
for
their
hidden
sinnes
and
secreet
faults
.
But
to
avoyde
this
foile
,
he
hath
an
other
evasion
.
J
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
:
J
never
reasoned
to
that
end
in
in
this
whole
discourse
,
but
onlie
laboured
to
shew
all
men
this
error
of
reading
mens
writings
instead
of
praying
,
that
they
might
learne
how
to
converse
with
God
&
their
owne
Conscience
,
in
prayer
.
And
what
mendes
will
you
make
for
this
slandering
and
defacing
of
the
truth
,
to
all
the
world
all
that
I
desire
is
your
repentance
and
amendement
,
which
God
graunt
unto
you
,
if
you
be
his
.
It
followeth
in
your
booke
thus
:
But
seeing
you
confess
that
all
men
be
Idolaters
,
that
is
touching
the
remanents
of
sinne
,
it
must
needs
follow
there
is
no
Church
free
from
spots
,
etc.
This
worde
idolaters
must
still
be
yours
,
&
then
I
willinglie
graunt
,
that
no
man
living
is
free
from
idolatrie
,
concerning
the
reliques
of
sinne
:
Also
that
no
Church
upon
earth
can
be
without
spot
upon
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
endevour
.
With
what
face
then
could
you
publish
me
an
Anabaptist
in
your
Epistle
,
and
out
of
one
mouth
give
contrarie
sentence
?
Doth
your
ordinary
teach
you
to
cast
out
such
bitter
waters
of
untruthes
?
was
it
possible
I
should
bold
al
men
idolaters
,
&
some
men
without
committing
of
sinne
after
regeneration
,
especially
to
maintaine
both
such
heresies
as
you
give
out
?
Wel
consider
yourself
,
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
mercie
might
appeare
in
their
repentance
,
through
the
worke
of
his
grace
.
Then
you
reason
thus
:
if
ther
be
alwaies
spottes
and
imperfectnes
in
the
true
Church
upon
earth
,
then
all
your
Arguments
you
bring
against
the
Church
of
England
,
are
of
no
force
,
except
you
will
maintaine
a
perfection
.
Mine
answere
is
,
I
will
not
meddle
with
your
Ch.
to
prove
it
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
tell
you
your
argument
is
verie
simple
:
For
after
the
same
manner
you
might
reason
thus
:
If
ther
be
no
true
Church
without
spottes
upon
earth
,
then
the
Church
of
Rome
is
the
true
Ch.
for
it
hath
manie
spottes
,
and
you
all
Scismatiques
:
Againe
you
assume
the
matter
you
should
prove
.
It
will
be
proved
against
you
,
that
you
have
not
Ecclesiam
a
people
called
fourth
of
the
world
to
the
obedience
of
Christ
:
Then
,
that
the
spottes
of
your
Church
are
Egyptian
ulcers
,
incurable
running
botches
.
But
I
purposed
not
to
deale
with
your
Church
,
onelie
my
mind
is
to
shew
the
unlawfulnes
of
this
reading
and
imposing
mens
writings
upon
mens
Consciences
in
stead
of
true
praying
.
Of
which
sinne
the
Lord
give
you
and
this
whole
land
grace
to
repent
,
that
so
men
may
learne
more
ferventlie
to
call
upon
God
.
The
first
Argument
against
read
Prayer
,
&c.
No
Apocrypha
must
be
brought
into
the
publique
assemblies
:
for
there
onelie
GODS
worde
and
lively
voyce
of
his
owne
graces
must
be
hearde
in
the
publique
assemblies
.
But
mens
writings
and
the
reading
of
them
over
for
prayer
are
Apocrypha
,
therefore
may
not
be
brought
into
the
publique
assemblies
.
GEORGE
GIFFORD
.
First
touching
the
Proposition
,
No
Apocrypha
is
to
be
brought
into
the
publique
assemblies
:
What
can
be
more
false
?
Apocrypha
is
opposed
against
Canonicall
:
If
nothing
may
be
brought
into
the
publique
assemblies
but
Canonicall
Scripture
,
then
the
Sermons
and
prayers
of
Pastors
are
to
be
banished
,
&c.
IOHN
GREENWODS
Answer
.
IN
the
answere
of
this
,
you
will
needes
oppose
against
both
Propositions
,
&
yet
have
nothing
to
say
,
if
not
,
to
royle
the
doctrines
delivered
with
your
feete
,
least
others
should
drinke
therof
.
The
part
of
a
wise
man
had
beene
to
lay
his
hand
on
his
mouth
.
In
the
first
Proposition
you
would
oppose
the
worde
Apocripha
against
the
lively
voyce
of
Gods
graces
when
you
see
I
said
onlie
,
that
no
Apocripha
might
be
brought
into
the
publique
assemblies
.
And
further
to
explane
my
minde
,
least
you
should
willingly
finde
such
a
cavill
,
I
added
this
reason
for
there
only
Gods
worde
&
the
lively
voyces
of
his
graces
are
to
be
heard
:
where
I
acknowledged
those
livelie
voyces
to
be
Gods
ordinance
,
yet
nether
to
be
called
Apocrypha
nor
Canonical
.
How
can
you
say
then
I
would
have
these
,
or
that
these
are
banished
,
if
all
Apocrypha
writings
be
banished
the
publique
assemblies
?
Yet
as
I
told
you
,
I
take
Apocrypha
to
be
all
writings
,
but
the
Canonicall
Authenique
Scriptures
.
But
(
say
you
)
then
I
will
exclude
the
Paraphrases
upon
the
Scriptures
and
the
Psalmes
in
Metre
etc.
Affirme
you
them
to
be
Apocrypha
as
you
doe
,
and
can
do
no
other
,
&
I
wil
through
Gods
grace
prove
they
ought
not
to
be
brought
into
the
publique
assemblies
.
First
,
no
mans
writings
are
given
to
the
Church
by
testimonie
of
Gods
spirit
,
&
we
are
onelie
commaunded
to
heare
what
the
spirit
saith
:
therefore
though
mens
writings
be
permitted
to
be
read
privatelie
of
them
that
will
,
and
therupon
called
Apocrypha
(
that
is
hidden
)
they
may
not
be
brought
into
the
publique
assemblies
.
Cecuromenai
,
Authentique
,
confirmed
by
signes
and
wonders
from
heaven
,
sealed
by
Christes
blood
,
that
not
one
worde
of
title
shal
be
vnfulfilled
,
The
Scriptures
are
all
sufficient
.
All
men
must
walke
by
that
one
rule
;
To
thinke
ther
were
not
rules
enough
prescribed
by
the
Lord
for
his
house
were
blasphemous
and
papisticall
.
Now
for
the
explication
,
interpretation
,
etc.
and
speach
vnto
God
in
prayer
:
God
hath
given
giftes
vnto
men
to
pray
and
prophecye
,
and
ordeyned
his
ministery
of
Pastors
,
Teachers
,
whose
lively
voice
is
appointed
to
be
the
mouth
of
God
vnto
the
people
,
&
of
his
people
vnto
himself
,
in
the
publique
assemblies
.
And
these
graces
are
not
Apocryphall
,
for
no
prophecie
of
the
Scripture
is
of
private
interpretation
idias
epiluseos
:
to
euery
one
is
given
the
manifestation
of
the
spirit
to
proffit
withal
.
Most
execelent
,
That
onely
Gods
holy
word
&
the
lively
graces
of
his
holy
Spirit
are
to
be
heard
&
offred
vp
vnto
in
him
the
publique
assemblies
.
Where
then
in
way
of
answere
to
the
Minor
Proposition
,
you
say
you
see
not
how
our
speach
vnto
God
should
be
Apocrypha
:
It
answeareth
not
me
,
who
deny
an
other
mans
writing
to
be
our
speach
in
prayer
unto
God
.
But
c̄onvinceth
your selfe
by
you
,
own
mouth
thus
:
True
praier
is
not
Apocrypha
,
but
all
mens
writings
are
Apocr
.
;
Therefore
mens
writing
is
not
true
praier
.
Here
when
you
have
nothing
to
say
for
your self
,
you
woulde
make
me
believe
that
I
accompt
the
Psalmes
and
the
other
formes
of
prayer
in
the
Scripture
to
be
Apocrypha
when
they
be
read
,
though
a
litle
before
you
confessed
,
you
had
in
your
last
writing
donne
me
wrong
therin
.
I
do
accompt
the
reading
of
thé
for
praying
,
to
be
a
groffe
and
superstitious
abuse
of
them
,
yet
them
to
be
holie
&
canonical
script
.
And
here
you
have
flatly
ouerthrowen
your self
:
saying
the
worde
Apocrypha
is
vsed
with
vs
for
that
which
is
not
Gods
vndoubted
worde
vnto
vs
:
And
in
your
last
writing
,
which
should
have
beene
your
answere
,
you
said
,
God
speaketh
to
vs
onely
by
the
Canonicall
Scriptures
.
Now
seing
you
would
make
your
liturgie
and
devised
formes
of
prayer
,
helpes
and
instruction
,
and
yet
cannot
make
them
Canonicall
or
Gods
vndoubted
truth
,
they
must
not
be
brought
into
the
publique
assemblie
,
much
lesse
imposed
by
lawe
vpon
the
consciences
of
all
men
.
And
here
remember
all
your
Liturgies
are
cast
out
of
the
doore
:
besides
that
,
you
have
not
made
in
both
writinges
one
direct
answeare
to
this
most
firme
Proposition
:
which
I
will
still
leave
upon
you
,
thus
.
Onely
the
Canonicall
Scriptures
and
lively
voice
of
Gods
own
graces
are
to
be
brought
into
the
publique
assemblies
for
doctrine
and
prayer
.
But
mens
writings
are
neyther
Canonicall
scripture
nor
the
lively
voice
of
Gods
graces
in
such
as
he
hath
appointed
to
speake
in
the
publique
assemblies
.
Therefore
no
mans
writings
,
may
be
brought
into
,
nor
imposed
upon
the
publique
assemblies
.
Thus
might
I
make
an
ende
with
this
vaine
man
,
considering
the
whole
matter
is
proved
against
him
,
all
that
followes
being
but
repetitions
of
these
former
cavills
,
but
that
I
must
cleare
my self
of
his
unconscionable
slanders
.
The
Second
Argument
.
We
must
doe
nothing
in
the
worship
of
God
without
warrant
of
his
worde
.
But
read
prayers
have
no
warrant
in
his
worde
.
Therfore
read
prayers
are
not
to
be
used
in
the
worship
of
God
.
GEORGE
GIFFORD
.
To
this
I
answere
at
the
first
,
that
it
is
a
greate
audacitie
to
affirme
that
there
is
no
warrant
in
the
worde
for
read
prayers
.
When
ther
be
sundry
testimonies
to
warrant
the
same
,
unless
you
will
make
difference
,
betweene
that
which
a
man
readeth
upon
a
booke
,
and
that
which
he
hath
learned
out
of
the
booke
.
Furder
I
said
,
I
doe
not
remember
that
ever
.
I
have
read
that
God
commaunded
in
the
Scriptures
that
prayer
shal
be
read
upon
a
Booke
,
&c.
J.
GREENWOOD
.
SEing
you
have
indeed
not
answered
one
reason
or
proof
I
alleadged
in
my
last
writing
,
but
with
must
evil
conscience
(
as
the
handling
sheweth
)
perverted
them
,
I
will
leaue
them
to
be
iudged
of
them
that
shall
see
my
writing
.
And
here
,
seing
you
would
not
print
it
,
I
will
answere
your
cheif
obiections
.
First
then
you
graunt
,
that
if
I
put
difference
betweene
reading
vpon
the
booke
,
and
that
which
he
hath
learned
out
of
the
booke
,
mine
Argument
is
founde
.
For
by
your
owne
confession
,
God
hath
not
given
anie
Commandement
for
read
prayer
,
and
so
it
hath
no
warrant
.
Whervpon
I
gayne
thus
much
.
First
,
that
they
which
impose
read
praier
vpon
the
Church
,
do
that
wherof
they
have
no
warrant
in
the
worde
,
and
that
in
the
high
service
of
God
then
,
that
they
which
reade
vpon
a
booke
for
praying
,
do
that
wherof
they
have
no
warrant
in
Gods
worde
:
wherupon
al
your
Ministers
must
leave
reading
their
stinted
prayers
upon
the
booke
,
or
els
stand
vnder
Gods
wrath
,
&
all
that
so
pray
with
them
,
which
wil
be
a
fearefull
reckoning
if
they
repent
not
of
their
sinne
shewed
them
.
And
although
our
question
be
cheiflie
concerning
the
reading
of
mens
writings
instead
of
praying
,
yet
I
am
content
the
other
abuse
of
the
Scriptures
be
included
also
,
though
I
make
not
both
in
the
same
height
of
sinne
,
as
shall
appeare
in
my
several
reasons
.
As
an
vnconstāt
man
then
,
you
in
the
latter
end
of
the
answere
to
this
Argument
would
,
cal
backe
agayne
that
,
which
you
here
have
granted
:
Namely
,
that
there
is
no
Commandement
to
reade
prayer
vpon
a
booke
for
praying
.
Of
the
contrary
thus
you
reason
The
people
of
God
did
reade
the
Psalmes
vpon
a
booke
when
they
did
singe
,
therefore
men
may
reade
vpon
a
booke
when
they
pray
.
I
deny
your
Argument
:
besides
that
all
men
may
see
Your
unstablenes
in
denying
and
affirming
with
one
breath
,
you
now
go
about
to
make
reading
of
prayer
a
Commandement
:
thus
you
prove
it
.
Singing
(
say
you
)
is
a
part
of
praier
.
Singing
may
be
read
vpon
a
Booke
:
therefore
praier
may
be
read
vpon
a
booke
.
Admit
that
Singing
were
a
part
of
praier
,
yet
doth
it
not
followe
that
all
prayer
may
be
read
vpon
a
booke
.
But
you
speake
like
an
ignorant
man
,
to
say
that
Singing
is
praier
,
seing
they
are
twoo
diuers
actions
&
exercises
of
our
faith
:
the
one
never
read
for
the
other
,
nor
said
to
be
a
part
of
the
other
,
through
the
Scriptures
,
but
are
playnely
distinguished
I.
Cor.
14.15
.
what
is
it
then
I
wil
pray
with
the
spirit
,
but
I
will
pray
,
with
vnderstanding
,
I
will
sing
with
the
spirit
etc.
Againe
,
if
you
be
sad
,
pray
,
and
if
you
be
merye
sing
Psalmes
,
prosuxomai
and
psalo
.
I
wil
pray
,
and
I
will
sing
,
are
divers
exercises
of
the
faith
,
if
a
man
should
say
reading
a
chapter
of
the
scripture
,
and
prophecying
were
alon
,
were
he
not
wide
.
Even
so
euery
part
of
Gods
service
is
not
praier
.
I
graunt
we
are
every where
commaunded
to
singe
Psalmes
unto
God
.
And
alleadged
that
place
of
the
Apostle
to
the
Ephes.
5.
19.
Speaking
to
your selves
in
Psalmes
and
Himnes
and
Spirituall
songes
,
etc.
and
that
of
the
Coloss
,
only
to
this
end
,
that
in
Psalmes
singing
we
do
not
alwaies
speake
vnto
God
,
as
in
those
Psalmes
which
are
onelie
instructions
and
prophesies
,
in
the
1.
and
2.
Psalmes
you
have
not
one
worde
spoken
vnto
God
.
Againe
,
as
all
reading
of
the
praiers
in
the
Scriptures
,
is
not
praying
or
speaking
unto
God
,
so
the
reading
or
singing
of
Psalmes
I
tooke
to
have
beene
a
speaking
to
our selves
,
a
stirring
vp
of
Gods
graces
in
vs
etc.
But
I
do
not
now
nor
did
not
then
hold
it
so
,
in
al
Psalmes
singing
.
And
where
you
say
I
purposelie
left
out
the
latter
part
in
both
places
,
which
was
this
.
Sing
vnto
God
with
a
grace
in
your
heartes
,
the
Lorde
knowes
I
had
no
purpose
to
injurie
the
Scripture
,
nor
maintaine
an
vntruth
,
But
though
wee
might
do
those
things
with
a
grace
to
God
in
our
heartes
,
which
were
not
properly
and
directlie
a
conversing
by
thought
&
worde
with
him
alone
,
but
one
thing
might
have
kept
you
from
crying
out
,
heresie
,
in
that
I
added
this
,
that
I
would
not
stand
vpon
that
reason
,
but
desired
to
knowe
it
furder
.
But
how
vniustlie
could
you
number
this
for
an
heresie
mainteined
of
us
al
in
your
Epistle
,
that
we
should
denie
that
Psalmes
should
be
songe
vnto
God
.
The
Lorde
keepe
me
from
such
errour
,
And
a
wofull
phisition
you
are
;
if
I
had
bene
in
such
an
errour
;
For
the
102.
Psalme
,
I
never
denied
:
but
that
it
was
a
most
excellent
Psalme
penned
by
Daniel
or
some
other
Prophet
,
and
given
to
the
whole
Church
to
be
songe
or
read
as
other
Psalmes
,
in
the
forme
of
praier
.
But
you
must
prove
that
the
Church
did
use
it
as
you
say
,
to
reade
it
over
for
praying
,
or
were
commaunded
so
to
doe
.
This
is
proof
enough
they
did
not
,
because
it
is
a
Psalme
.
Now
though
the
Ch.
speake
manie
times
in
the
singular
number
,
yet
it
is
expressed
in
some
other
verse
that
it
is
so
.
But
now
admit
that
you
could
prove
that
the
psalmes
were
read
insteade
of
,
or
for
invocation
,
which
you
shall
never
be
able
to
doe
,
it
doth
not
followe
that
mens
writinges
should
be
brought
into
the
assemblies
and
read
for
praier
.
The
6.
of
Numbers
I
have
answered
before
:
From
the
92.
Psalme
you
reason
thus
.
If
the
psalmes
and
other
formes
of
prayer
in
the
scriptures
were
read
or
said
by
rote
,
the
verie
forme
of
wordes
for
praying
;
Then
reading
instead
of
,
or
for
praying
.
Here
you
durst
not
set
your
assumption
,
it
was
so
false
,
which
should
be
thus
.
But
the
Psalmes
&
other
formes
of
prayer
were
read
for
praying
,
&c.
This
I
shewed
you
was
verie
untrue
,
they
were
never
commaunded
so
to
be
used
,
nor
never
so
used
.
My
proof
was
this
,
they
are
given
were
by
the
holy
Ghost
for
other
uses
,
as
singing
,
reading
,
etc.
and
not
commaunded
anie
where
so
to
be
used
,
so
that
you
do
but
cavil
,
not
having
one
proof
for
all
your
shameles
assertions
.
Now
where
I
demaunded
what
this
made
for
your
Liturgies
,
and
reading
mens
writinges
for
praying
,
except
you
would
make
your
owne
writinges
of
equall
authoritie
with
the
Scriptures
:
You
answere
.
That
if
I
denie
the
consequence
,
it
was
lawfull
to
use
the
Psalmes
,
therefore
mens
writings
,
then
I
wil
shut
out
all
prayers
,
even
the
praier
of
the
Pastor
.
See
your
carnall
handling
,
shufling
,
and
confounding
Gods
ordinances
:
Doth
it
followe
that
because
mens
writinges
may
not
be
brought
into
the
publique
assemblies
,
or
there
be
read
for
praying
,
therfore
the
praiers
uttered
by
the
lively
voice
of
the
Pastor
should
hereby
be
excluded
?
this
your
shift
was
answered
in
the
first
Argument
,
your
cavils
are
stale
,
you
are
againe
convinced
.
Touching
the
other
matter
of
cunning
phrases
and
formes
of
praier
by
roate
,
to
say
over
certeine
number
of
wordes
,
it
is
popish
and
a
meere
evasion
,
and
bewraieth
your
ignorance
in
prayer
,
In
this
you
have
granted
me
that
he
which
praieth
not
with
a
feeling
of
his
present
wants
of
his
soul
,
but
saith
over
certaine
number
of
wordes
of
custome
or
affectation
,
he
is
an
hiprocrite
,
which
is
true
,
proved
.
Mat.
6.7
.
Now
by
this
examine
your
dailie
,
monethlie
,
annuall
etc.
saying
over
,
nay
reading
over
certeine
wordes
,
euery
time
the
same
,
as
you
are
stinted
.
It
is
plaine
the
sacrifice
of
fooles
.
Ecclesiastes
.
4.17
.
The
two
pointes
wherein
you
protest
so
willinglie
to
agree
with
me
,
were
these
.
First
whether
only
such
praiers
as
were
made
without
the
book
,
were
accepted
of
Gods
children
.
Secondly
whether
the
same
spirit
teacheth
vs
to
pray
,
that
taught
the
holie
men
of
God
before
time
.
You
grant
both
these
,
but
that
you
would
seeme
to
alter
the
first
question
:
wel
then
,
Gods
owne
spirit
that
taught
them
to
pray
without
a
booke
,
or
stinting
of
wordes
,
teacheth
vs
so
to
pray
nowe
,
&
in
the
action
of
praying
giveth
the
mouth
to
utter
what
the
heart
desireth
,
moved
with
the
same
spirit
.
Still
then
after
your
long
shifting
to
and
fro
,
I
trust
you
wil
stand
to
your
first
wordes
,
that
you
never
read
in
the
Scriptures
anie
commaundement
for
reading
of
praiers
.
Secondlie
,
to
say
over
certeine
numbers
of
wordes
or
phrases
of
the
Scripture
of
custome
or
affectation
,
without
feeling
of
,
or
asking
for
our
present
wantes
,
is
hypocrisie
.
Therefore
I
wil
conclude
as
I
beganne
,
mine
Argument
standing
good
,
that
,
To
doe
anie
thing
in
the
worship
of
God
werof
we
have
no
warrant
of
Gods
worde
,
is
sinne
:
But
read
praiers
have
no
warrant
in
Gods
Word
,
Ergo
,
etc.
The
third
Argument
:
We
may
not
in
the
worship
of
God
receave
any
tradition
which
bringeth
our
libertie
into
bondage
.
Read
prayer
upon
commandement
brought
into
the
publique
assemblies
,
is
a
tradition
that
bringeth
our
libertie
into
bōdage
.
Therefore
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
utterance
,
according
to
his
will
.
Againe
no
man
hath
power
to
commaunde
anie
thing
in
the
worship
of
God
,
which
God
hath
not
commaunded
&c.
Marke
7.7.8.9
.
Math.
15.
Gal.
5.1
.
&c.
GEORGE
GIFFORD
.
I
say
it
is
ungodlie
and
neere
unto
blasphemie
,
to
affirme
,
that
prescript
forme
of
prayer
is
a
tradition
bringing
our
libertie
into
hondage
&c.
my
reason
was
&c
is
,
that
the
Lord
by
Moses
prescribed
a
forme
of
blessing
&c.
Num.
6
the
Prophets
in
the
Psalmes
,
have
prescribed
manie
formes
of
prayer
.
Our
Saviour
Christ
prescribed
a
forme
of
prayer
,
&c.
JOHN
GREENWODS
Answer
.
HEre
is
a
greate
storme
,
&
yet
nothing
but
wynde
.
If
you
were
in
Caiphas
his
place
you
would
either
have
rent
your
clothes
for
zeale
,
or
,
els
condemne
me
before
you
vnderstand
what
I
say
.
Is
it
simple
dealing
do
you
thinke
to
say
I
hold
it
a
bondage
breaking
our
libertie
,
for
the
Lord
by
Moses
,
the
Prophetes
,
our
Saviour
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
praier
?
Againe
,
of
the
commandement
,
wherby
men
are
compelled
to
reade
instead
of
praing
?
Did
you
not
see
that
these
wordes
brought
into
the
publique
,
assemblies
,
did
specifye
the
matter
to
be
mens
writings
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
praing
,
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
it
is
to
bring
in
mens
writings
into
the
publique
assemblies
.
,
is
proved
vnlawfull
in
the
first
argument
,
and
then
to
commit
Idolatrie
with
them
by
reading
them
jnstead
of
praing
,
and
that
to
compell
men
by
Commandement
wher
God
had
set
no
Commandement
so
to
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
cauere
.
I
thinke
if
you
get
St.
I
H
O
N
S
gospell
about
your
necke
as
the
Papists
do
,
you
wil
thinke
you
haue
religion
ynough
.
The
more
fearfull
is
your
Apostacy
,
you
proceede
from
euill
to
worse
.
GEORGE
GIFFORD
.
About
the
Commaunding
a
prescript
forme
of
prayer
to
be
used
,
our
Church
doth
agree
with
all
godly
Churches
,
yea
the
reformed
Churches
have
and
do
practise
the
same
,
here
therefore
I
wish
the
reader
to
observe
that
you
Brownists
doe
not
only
condemne
the
the
Church
of
England
,
but
all
the
reformed
Churches
whatsoever
,
and
can
be
no
other
but
Donatistes
.
IOHN
GREENWODS
Answer
.
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
J
in
your
heate
be
pressed
with
multitude
of
,
Churches
?
then
heare
what
the
Lorde
faith
,
Thou
shal
:
not
followe
a
multitude
to
do
evill
,
we
have
the
word
amongst
vs
,
we
shall
by
that
worde
be
either
iustified
or
condemned
.
Then
either
prove
your
matter
from
the
scriptures
or
els
give
eare
to
the
Scripture
.
If
those
Churches
you
speake
of
,
bring
mens
writinges
into
the
publique
assemblies
,
&
inforce
them
to
be
read
for
praying
,
I
would
see
their
warrant
,
we
beleeve
not
because
men
say
so
,
or
doe
so
,
but
because
God
speaketh
:
And
where
he
speaketh
,
all
men
must
be
silent
.
You
may
accuse
other
countries
as
you
wil
,
knowe
not
their
estate
,
but
your
drudgery
insteade
of
true
worship
,
is
lothsome
,
the
priest
with
his
massebooke
,
&
the
begger
with
his
clapdish
canuize
over
the
Pater
noster
for
their
bellie
,
which
is
your
common
worship
,
with
other
trinckets
.
We
shal
speake
of
a
Liturgie
in
due
place
,
Here
you
breath
out
your
accustomed
lyes
,
slanders
,
&
railings
.
First
you
terme
us
Brownists
&
Donatists
,
wheras
I
never
conversed
with
the
men
nor
their
writings
:
I
dereft
Donatus
his
heresies
.
And
if
they
had
beene
instruments
to
teach
us
anie
truth
we
were
not
therfore
to
be
named
with
their
name
,
we
were
baptised
into
Christs
.
Browne
is
a
member
of
your
Church
,
your
brother
,
and
all
Brownists
do
frequent
your
assemblies
.
And
here
you
wish
the
reader
to
consider
,
that
I
condemne
all
reformed
Churches
.
do
I
condemne
all
Churches
for
reproving
a
sinne
by
Gods
worde
&
May
not
the
true
Churches
(
if
they
were
such
)
err
?
Did
I
affirme
at
anie
time
that
they
were
no
true
Church
that
used
read
prayers
,
remember
your self
,
you
knowe
who
is
the
Father
of
such
untruthes
.
But
because
your
Conscience
bare
witnesse
you
had
wrongfully
chardged
me
,
and
in
frome
,
all
true
Christians
:
you
bring
it
in
by
necessary
consequence
thus
.
you
assi'me
(
say
you
)
prescript
formes
of
praier
brought
into
the
publique
assemblies
to
be
the
changing
the
work
of
the
Spirit
into
an
idoll
,
a
tradition
breaking
Christian
libertie
,
a
deade
letter
quenching
the
Spirit
&c.
and
therefore
most
detestable
.
But
all
reformed
Churches
receive
and
use
it
&c.
therefore
:
You
can
reason
well
to
bring
the
truth
into
contempt
,
your
moth
is
open
and
tongue
whet
as
a
sworde
thereunto
.
If
the
proposition
be
true
,
drawe
what
consequence
you
will
,
it
is
yours
&
not
mine
,
if
the
doctrine
be
true
,
it
is
Gods
worde
that
giveth
sentence
against
the
sinne
.
And
if
you
have
anie
sparke
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
heynous
sinne
,
therefore
they
that
use
it
are
no
Church
,
If
I
should
say
so
,
I
should
justlie
be
called
an
Anabaptist
.
And
here
you
accuse
me
to
pleade
for
such
a
freedome
in
the
Church
,
that
nothing
receaued
which
is
imposed
by
commaundement
.
Abaddon
is
the
Father
of
such
Prophets
.
Doth
it
follow
that
because
we
would
have
the
Church
free
from
all
traditions
of
men
which
have
no
warrant
in
Gods
worde
,
that
therefore
we
would
not
receave
Gods
ordinances
by
Commaundement
.
That
we
ought
to
receave
nothing
by
Commaundement
in
the
worship
of
God
,
which
God
hath
not
commaunded
,
the
second
commaundement
with
the
scriptures
I
have
rehearsed
,
are
evident
,
Deut.
5.32.33
.
Mat.
2
▪
5.2.3
Gal.
4.9
.
Collof
.
2
,
20
But
seing
your self
graueled
,
(
considering
all
the
world
cannot
lay
a
Commandement
to
bring
their
owne
inventions
into
the
assemblies
,
wher
God
hath
laide
none
,
but
forbidden
it
:
)
you
ranne
to
your
former
places
of
scripture
to
wrast
them
as
before
,
where
your
collections
are
but
vaine
repetions
of
that
which
hath
been
convinced
before
.
Moses
,
the
Prophets
etc.
prescribed
formes
of
praiers
,
therefore
men
now
may
thrust
their
writings
into
the
publique
assemblies
:
Your
Argument
is
denied
:
and
yet
here
is
no
warrant
for
the
reading
them
over
for
praier
.
G.
GIFFORD
.
The
Church
had
power
to
expounde
those
prayers
mentioned
in
the
Scriptures
,
&
to
apply
them
to
their
severall
necessities
&c.
J.
GREENWOOD
.
If
you
meane
by
expounding
,
the
breaking
of
them
up
by
doctrine
vp
,
and
by
doctrine
and
praier
to
applye
them
to
the
severall
vses
of
the
Church
by
lively
voyce
,
far
be
it
from
me
to
thinke
otherwise
.
But
if
you
meane
by
expounding
.
to
make
homilies
vpon
them
,
or
liturgies
by
writing
to
be
thrust
upon
the
publique
assemblies
,
you
are
wide
,
and
now
iustifie
homilies
insteed
of
preaching
,
and
written
praiers
instead
of
praying
:
shew
your
warrant
.
The
CHVRCHES
power
is
limited
by
the
word
.
G.
GIFFORD
.
When
the
prayers
be
framed
and
composed
of
nothing
but
the
doctrine
of
the
Scripture
and
after
the
rules
of
true
prayer
,
nothing
is
brought
in
which
God
hath
not
commanded
,
J.
GREENWOOD
.
THis
might
have
come
in
before
your
raylings
,
but
you
sawe
it
was
too
silly
:
where
is
that
commaundement
of
God
,
that
all
mens
writinges
in
forme
of
prayer
agreable
to
the
Scriptures
should
be
brought
into
the
publique
assemblies
,
your
bare
worde
is
not
enough
to
put
me
to
silence
.
And
when
you
have
gott
them
into
the
Church
,
you
must
prove
that
God
hath
commaunded
they
should
be
read
for
praier
.
Where
I
said
our
Sauiour
Christ
never
vsed
the
wordes
when
he
praied
.
in
that
forme
of
praier
he
gave
to
his
Disciples
,
nether
commaunded
his
Disciples
to
say
over
these
wordes
,
nether
do
we
reade
that
ever
his
Apostles
did
use
them
,
or
enforced
others
to
vse
anie
certaine
number
of
wordes
,
you
say
I
spake
vntrulie
.
For
say
you
the
Disciples
desired
him
to
reach
them
to
pray
,
as
Iohn
taught
his
Disciples
,
and
he
commanded
them
,
when
you
pray
,
say
Our
Father
;
etc.
Luke
.
11.
and
S.
Math.
an
Apostle
hath
deliuered
the
same
to
the
whole
Church
,
I
answer
I
have
never
heard
that
Iohn
Baptist
taught
his
Disciples
to
say
over
certeyne
wordes
,
nether
can
it
be
gathered
by
our
Sauiour
Christes
answere
,
for
he
answeared
not
alwaies
the
verie
demaunde
according
to
their
wordes
,
but
thereupon
tooke
occasion
to
instruct
them
as
the
sawe
neede
.
And
I
have
proved
by
the
6.
of
Math.
that
our
Saviour
did
not
commaunde
them
to
say
over
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
over
in
praying
,
then
we
must
alwaies
when
we
pray
,
say
over
those
wordes
:
for
in
Math.
6.
he
saith
when
you
pray
,
pray
thus
.
Our
Father
etc.
The
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
it
being
the
most
summary
forme
of
praier
,
most
ample
,
most
perfect
etc.
if
those
wordes
were
commaunded
to
be
said
over
,
then
we
ought
not
to
vse
any
others
,
for
he
is
accursed
that
bringeth
not
the
best
offrings
he
hath
.
Malach
,
1.14
.
By
all
these
it
is
euident
that
our
Saviour
nor
his
Evangelists
tyed
no
man
to
the
very
wordes
saying
over
,
but
according
to
that
forme
and
those
instructions
:
and
now
leave
of
your
popish
dreames
.
Yet
you
would
make
men
belive
,
I
reasoned
thus
,
that
the
Apostles
did
not
nether
our
Saviour
himself
,
or
anie
that
we
reade
of
,
vse
these
wordes
in
praier
,
therfore
they
did
not
use
it
.
Nay
I
said
,
they
did
not
vse
these
verie
wordes
in
their
praiers
,
but
vsed
other
wordes
according
to
their
particular
wants
,
as
our
Saviour
in
the
17.
of
Iohn
is
said
to
do
:
therfore
he
nether
vsed
nor
commaunded
others
to
say
over
those
wordes
.
And
so
I
may
well
conclude
,
that
to
impose
certaine
wordes
to
be
read
or
said
by
roate
for
praying
,
vpon
the
Church
,
especiallie
mens
writings
,
is
an
intollorable
pride
,
even
a
setting
of
men
in
the
place
of
God
:
Also
that
to
vse
them
or
bowe
downe
vnto
them
in
that
order
,
is
sinne
,
and
a
breach
of
Gods
lawe
.
The
fourth
Argument
.
Because
true
prayer
must
be
of
faith
,
vttered
with
heart
and
lively
voice
:
it
is
presumptuous
ignorance
to
bring
a
booke
to
speake
for
vs
vnto
God
&c.
The
fift
Argument
.
To
worship
the
true
God
after
an
other
maner
then
he
hath
taught
,
is
Idolatrie
.
But
he
Commaundeth
vs
to
come
vnto
him
,
heavie
loaden
with
contrite
hearts
,
to
cry
unto
him
for
our
wantes
&c.
Therfore
we
may
not
vse
reading
of
a
dead
letter
,
instead
of
powring
fourth
out
petitions
.
The
Sixt
Argument
.
We
must
strive
in
praier
with
continuance
&c.
But
we
cannot
strive
in
praier
and
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
having
no
weight
,
you
say
I
answeare
by
plaine
contradiction
without
Scripture
&c.
And
after
wardes
is
not
my
bare
deniall
as
good
as
you
bare
affirmation
:
&c.
I.
GREENWOOD
.
STay
your selves
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
Christ
,
by
his
owne
spirit
to
make
our
mindes
knowne
vnto
God
,
to
offer
vp
the
fruits
of
his
owne
spirit
in
vs
,
and
fetch
encrease
from
him
by
this
secreat
worke
of
true
inuocation
with
the
heart
and
voice
?
This
colloquie
with
the
high
maiestie
of
God
,
is
it
a
matter
of
no
weight
to
learne
to
discerne
between
diverse
exercises
of
the
spirit
,
and
to
exercise
his
graces
aright
according
to
his
will
?
Right
is
it
said
,
the
wisedome
of
God
is
foolishnes
to
the
naturall
man
.
But
Mr
GIFFORD
.
wil
say
he
graunteth
the
propositious
true
and
weightie
maters
,
it
is
the
Assumptions
that
be
so
frivolous
,
&
as
he
said
a
litle
after
,
ridiculous
:
wel
,
let
them
he
weyed
.
1.
That
reading
instead
of
praying
is
not
a
powring
fourth
of
the
heart
by
lively
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
it
is
not
an
vnburdening
of
a
contrite
heart
by
faith
,
but
an
ignorant
action
to
reade
for
praying
.
4.
That
we
cannot
strive
in
praier
,
continue
in
praier
,
be
importunate
etc.
by
reading
vpon
a
booke
.
These
are
matters
he
thinketh
of
so
litle
weight
,
the
bare
deniall
and
contradiction
wherof
he
holdeth
of
such
credit
,
that
it
must
suffice
for
answere
,
seing
he
saith
he
hath
before
proved
the
vse
of
reading
.
See
here
he
caleth
it
the
vse
of
reading
;
He
could
not
say
that
reading
is
praying
,
nether
that
these
two
exercises
of
our
Faith
can
be
vsed
both
in
one
instant
,
as
one
action
.
I
have
shewed
that
proseuche
&
anagnosis
,
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
living
God
.
But
for
the
benefit
of
such
as
have
grace
to
savour
the
things
that
are
of
God
,
I
will
a
litle
illustrate
the
Assumptions
,
at
least
some
of
them
.
1.
That
it
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
itself
must
be
considered
,
the
Apostle
commaundeth
saying
1.
Thessaloniaus
.
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
,
giving
vs
cause
of
our
owne
heart
by
the
worke
of
the
spirit
,
giving
vs
cause
of
prayer
,
and
instead
therof
to
reade
another
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
praier
,
but
an
other
course
devised
by
fleshly
pollicy
,
the
people
growe
into
such
Atheisme
,
that
they
learne
not
all
the
dayes
of
their
life
to
lay
open
their
owne
soule
before
the
Lord
in
praier
.
How
much
more
then
,
by
imposing
stinted
wordes
to
be
read
in
the
whole
assemblies
,
insteade
of
the
liuely
graces
,
making
it
a
sufficiēnt
ministerie
to
reade
ouer
such
beggarlie
wares
,
do
you
abandon
Gods
spirituall
giftes
,
and
make
an
assemblie
of
Atheists
in
most
places
of
this
land
,
yea
trulie
in
the
best
assemblies
compell
such
wares
to
be
read
,
when
and
where
the
liuely
voyces
of
God
present
graces
should
onely
be
drawē
fourth
as
an
holy
odour
vnto
the
Lorde
.
Yea
I
appeale
to
the
consciences
of
al
that
feare
God
,
if
this
have
not
brought
the
land
generally
to
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
it
be
sufficient
proof
that
reading
is
not
praying
.
That
it
is
presumptuous
,
to
bring
such
lame
sacrifices
when
yov
know
to
do
better
,
let
,
it
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
wil
teach
men
and
compel
men
to
do
they
knowe
not
what
in
his
sight
,
and
to
offer
such
lame
sacrifice
.
The
Priests
themselves
care
not
what
offring
they
bring
to
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
fervency
both
in
minde
,
and
worde
,
to
preuaile
with
God
as
Iaakob
wrestled
with
the
Angell
,
and
said
,
I
will
not
let
thee
goe
except
thou
blesse
me
,
Genes.
32
,
24.25.26
.
Such
●rist
you
shall
see
throughout
the
Psalmes
in
the
praiers
of
David
,
and
the
Prophets
,
alas
,
how
this
should
be
performed
either
by
feruency
or
contynuance
,
let
the
wise
consider
.
4.
For
importunacy
and
continvance
in
praier
,
whereof
we
have
many
precepts
,
let
the
worde
be
looked
vpon
,
which
is
proscartereo
to
insist
by
perseverance
etc.
as
we
see
our
Saviour
Christ
make
plaine
vnto
vs
by
a
parable
,
Luke
11.5
▪
6.7.8
,
and
Luke
.
18.1.2.3.5.7
.
now
shall
not
God
auenge
his
elect
which
crye
night
and
day
?
Experience
we
see
in
Moses
,
who
when
he
lifted
up
his
handes
to
heaven
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
use
such
stinted
praiers
to
say
them
often
over
,
as
the
Papists
their
fifteene
Aue
marias
&
fiue
Pater
nosters
as
a
cure
of
altheir
grieves
.
By
this
litle
I
have
spoken
,
it
may
appeare
(
though
the
Lorde
knowes
I
am
a
man
of
vncricumcised
lippes
,
neither
able
to
vtter
that
God
giveth
me
by
faith
to
see
in
these
high
thinges
,
neither
yet
comprehending
anie
title
of
the
excelency
,
of
them
)
it
I
hope
it
shall
appeare
to
Gods
children
,
how
odious
your
marchandize
is
in
Gods
eyes
,
and
how
you
make
the
ordinances
of
God
of
true
prayer
,
of
none
effect
,
by
your
traditions
,
he
onely
approving
the
lively
graces
of
his
owne
ministerie
,
and
such
as
have
giftes
and
are
called
thervnto
,
to
be
his
mouth
vnto
the
people
,
and
the
peoples
mouth
vnto
him
in
the
publique
assemblies
,
you
invent
a
newe
worship
and
extinguish
his
,
which
maketh
men
fall
into
dissolutnes
and
bloudie
tyrannie
against
his
Sainctes
.
And
where
I
alleadged
that
Paul
would
pray
with
the
spirit
and
vnderstanding
,
and
therefore
not
vpon
a
booke
,
you
answere
that
Paul
had
no
such
neede
of
a
book
as
other
men
have
.
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
&
of
all
men
,
And
that
he
there
taketh
away
the
abuse
of
spirituall
giftes
.
I
Corin.
14.15
and
in
the
same
Chapter
sheweth
that
this
and
all
other
his
doctrines
are
commannments
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
prayer
for
praying
.
Yet
here
you
cauill
with
your
stale
shift
,
that
Paul
taught
others
to
singe
Psalmes
vpon
a
booke
,
which
is
a
meere
evasion
,
seing
singing
is
not
praying
.
The
same
Apostle
faith
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
although
we
have
not
like
measure
of
grace
,
yet
if
we
cannot
pray
we
have
uot
the
spirit
of
God
,
Gal.
4.6
.
I
alleadged
as
you
say
a
reason
here
,
why
praier
read
cannot
be
true
praier
.
Jn
reading
we
fetch
the
matter
from
the
booke
which
moueth
the
heart
,
In
true
praier
we
fetch
the
matter
from
the
heart
which
causeth
the
mouth
to
speake
.
Your
answere
is
,
that
this
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
speak
,
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
skorner
.
Againe
,
how
empty
you
are
of
any
spiritual
favour
.
And
here
you
haue
no
answere
to
give
,
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
praier
vpon
a
booke
is
not
praying
,
but
an
instruction
of
the
heart
to
praye
.
If
you
would
stand
to
this
,
we
should
not
neede
have
so
much
labour
,
and
all
the
places
of
Scripture
which
you
have
alleadged
for
to
proove
reading
praying
,
have
beene
meerly
wrested
by
you
to
deceaue
the
simple
.
Well
(
say
you
)
but
if
the
heart
be
first
instructed
before
it
can
vtter
matter
in
praier
,
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
praier
:
Then
all
your
assemblies
that
have
no
prayer
at
all
,
and
all
that
vse
read
praier
for
praying
do
not
praie
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
shift
,
saying
:
The
heart
in
moved
when
one
heareth
the
prayer
of
the
minister
and
presently
sendeth
fourth
prayers
together
with
him
.
I
trust
you
will
not
say
that
the
heart
of
the
hearer
prayeth
one
thing
,
and
the
Minister
an
other
,
againe
the
praier
of
the
minister
is
the
prayer
of
the
people
,
by
Gods
ordinance
,
whiles
they
think
one
thinge
,
and
are
mert
to
one
end
,
for
anoyding
confusion
one
speaketh
,
ye
all
pray
togeather
one
thing
.
But
the
minister
may
as
well
preach
and
pray
,
or
reade
any
chapter
and
praye
,
as
reade
praiers
,
and
praye
both
in
one
action
of
the
minde
,
and
voyce
,
which
were
strange
.
Your
cavill
then
whether
the
heart
may
be
moved
,
and
pray
,
both
at
once
,
is
taken
awaye
,
seing
you
graunt
reading
and
praying
,
two
severall
excercises
of
the
heart
and
voyce
,
which
cannot
be
performed
at
once
with
lively
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
lively
voyce
at
al
,
when
you
read
:
The
Lorde
then
having
taught
vs
to
breake
vp
our
owne
hearts
,
and
powre
fourth
our
petitions
with
heart
and
voyce
,
give
grace
to
al
his
people
so
to
worship
him
.
The
Seventh
Argument
.
We
must
pray
as
necessitie
requireth
.
But
stinted
prayers
cannot
be
as
necessity
requireth
.
Therfore
stinted
prayer
is
unlawfull
.
G.
GIFFORD
.
To
this
I
answered
,
approving
the
Proposition
.
And
in
the
Assumtion
I
did
distinguish
of
matters
to
be
prayed
for
,
as
that
there
be
thinges
necessarie
to
be
praied
for
at
all
times
.
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.
GREENWOOD
.
I
Have
proved
in
the
first
Argument
,
that
no
mens
writtngs
are
to
be
brought
into
the
publique
assemblies
,
for
there
the
liuely
graces
of
Gods
owne
spirit
and
Cononical
Scriptures
onely
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
praiers
.
Your
distinction
is
,
far
,
differing
from
the
wisedome
of
the
spirit
,
for
though
many
thinges
be
at
all
tymes
needfull
to
the
publique
assemblies
,
yet
stand
not
the
assemblies
either
all
at
any
tyme
,
or
anie
at
all
times
in
the
same
neede
and
feeling
of
them
,
or
fitnes
to
receave
them
,
so
that
except
you
can
make
all
assemblies
in
the
same
want
of
such
thinges
as
are
alwaies
needfull
,
or
any
at
al
times
in
the
same
preparednes
to
aske
,
and
use
them
that
be
needfull
,
you
can
make
no
stinted
prayers
for
them
.
Give
eare
then
to
the
Scripture
in
this
point
1
Cor.
2.11
.
For
what
man
knoweth
the
thinges
of
a
man
,
if
not
the
spirit
of
man
which
is
himself
,
&c.
Againe
,
who
knoweth
what
(
shal
be
)
tomorrow
?
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
us
with
sighs
and
groanes
,
which
can
not
be
expressed
:
Yet
searching
the
heartes
knoweth
,
the
meaning
of
the
spirit
,
because
he
maketh
request
for
the
saincts
according
to
the
will
of
God
.
And
wher
you
say
then
,
that
if
we
marke
the
prescript
forme
of
prayers
of
all
Churches
,
we
shall
see
this
regard
,
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
compell
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
doe
more
in
his
worship
then
he
hath
commaunded
.
And
where
you
say
,
in
the
Church
of
England
the
preachers
are
not
limited
touching
the
matter
of
their
prayers
,
it
is
not
true
,
you
are
all
sworne
to
your
portuis
,
howsoever
,
you
may
omitt
some
of
it
for
your
Sermons
,
and
under
pretext
therof
.
what
part
you
will
.
And
why
is
ther
not
a
forme
for
prayer
prescribed
,
to
be
used
after
and
before
your
Sermons
?
is
it
because
the
text
is
not
allwayes
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
sufficient
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
thereof
,
continve
not
in
one
state
one
howre
.
But
let
me
tell
you
why
you
have
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
,
whereof
you
saye
ther
can
be
no
prescript
forme
of
praier
,
yea
your
liturgie
approveth
a
ministerie
and
sufficyent
administration
without
anie
doctrine
,
which
sheweth
it
came
out
of
the
divells
forge
,
and
not
out
of
Christes
Testament
.
But
seing
you
would
take
vpon
you
to
set
so
manie
prescript
formes
of
prayer
,
as
ther
are
thinges
necessarie
for
every
assemblie
to
pray
for
,
wher
Christ
hath
set
none
.
And
if
it
were
a
thing
so
necessarie
to
have
prescript
wordes
at
the
administration
of
the
Sacraments
,
I
asked
you
whether
our
saviour
Christ
had
not
forgott
himselfe
as
you
thought
,
that
when
he
commaunded
his
ministers
to
go
preach
and
baptise
,
and
shewed
them
the
wordes
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
every
pinne
was
prescribed
,
so
that
ether
such
formes
of
praier
are
not
necessarie
,
or
Christes
Testament
hath
some
wants
.
To
this
you
answere
,
that
it
is
not
of
necessitie
ther
should
be
a
sett
forme
of
praier
prescribed
for
the
administration
of
the
Sacraments
:
The
minister
may
conceive
praier
,
etc.
Hold
you
to
this
,
that
it
is
not
of
necessity
:
you
will
denie
it
againe
in
the
next
Argument
.
Wel
here
you
graunt
,
it
is
not
of
necessitie
.
But
you
have
not
answered
me
,
tell
me
whether
you
hold
it
necessarie
or
no
.
if
it
be
at
all
times
necessarie
,
the
Testament
is
not
perfect
.
Againe
do
you
not
hold
it
of
necessitie
,
when
you
excommunicate
men
,
&
depose
your
ministery
for
not
observing
it
?
But
you
saye
,
it
is
for
conveniencie
,
If
it
be
a
part
of
Gods
worship
,
and
all
times
convenient
,
then
is
it
necessarie
,
and
if
it
be
not
necessarie
,
put
such
conveniency
in
your
corner
Capp
,
or
surplus
.
Nowe
if
it
be
necessarie
at
all
times
:
you
must
prove
it
is
commanded
in
Gods
worde
,
or
els
say
that
all
things
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
convenientare
conteyned
,
and
aske
if
I
be
ignorant
that
ther
be
manie
thinges
conteyned
in
the
Scriptures
,
that
are
not
expressed
in
particular
,
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
generall
rules
,
that
there
should
be
prescript
formes
of
praier
for
the
administration
of
the
Sacraments
,
or
anie
other
particular
action
of
the
Church
,
then
must
it
be
so
of
necessitie
,
because
God
hath
commaunded
it
,
though
not
in
particular
,
yet
in
generall
rules
:
But
you
graunt
it
is
not
of
necessity
:
therfore
it
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
prayers
to
be
made
at
all
before
preaching
etc.
I
would
say
he
should
lye
against
God
,
we
The
Eight
Argument
.
Read
prayers
were
devised
by
Antichrist
,
and
maintaine
superstition
and
an
Idoll
ministery
:
therfore
read
prayers
and
such
stinted
service
are
intollerable
&c.
G.
GIFFORD
.
Antichrist
devised
manie
blasphemous
wicked
prayers
.
But
to
say
that
the
making
or
following
a
prescript
forme
of
prayer
was
his
,
is
most
false
,
for
there
were
Liturgies
in
the
Church
of
olde
,
before
Antichrist
was
set
in
his
throne
&c.
J.
GREENWOOD
.
THe
Scripture
never
inforced
to
reade
praiers
for
praying
,
nether
stinted
vs
what
,
or
how
manie
wordes
to
vse
,
nether
is
the
formes
of
praier
prescribed
in
the
Scripture
and
devise
of
man
.
Let
vs
then
hold
these
two
to
be
the
matters
in
hand
,
the
one
,
reading
in
steade
of
praying
,
the
other
,
stinging
and
limiting
by
a
written
liturgie
,
what
&
howe
many
wordes
to
pray
,
with
all
other
such
prescriptions
as
your
liturgie
conteyneth
All
may
be
affirmed
antichristian
which
is
not
warranted
by
Christs
worde
:
Yet
your
liturgie
,
is
even
from
that
Antichrist
lifted
vp
into
the
throne
you
speake
of
,
as
may
by
all
men
be
seene
that
will
compare
it
with
the
Portuis
.
And
(
as
I
have
heard
)
the
Pope
would
have
approved
of
your
liturgie
,
if
it
might
have
bene
receaved
in
his
name
.
Nowe
we
have
proved
in
the
discourse
before
,
that
reading
for
praying
hath
no
warrant
from
Gods
Worde
,
which
maketh
them
two
severall
and
divers
actions
every where
.
Here
then
we
must
consider
something
for
an
other
liturgie
,
then
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
prove
the
church
no
church
that
hath
a
liturgie
(
as
mine
Arguments
are
falslie
wrested
to
that
purpose
)
but
to
prove
the
vnlawfullnes
of
such
liturgie
thrust
vpon
mens
Consciences
,
is
onlie
my
determination
through
Gods
assistance
.
The
worde
liturgie
signifieth
publicum
manus
,
ergon
Laon
,
the
worke
of
,
or
for
the
people
:
that
is
the
very
execution
of
the
ministerial
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
.
Jn
the
first
of
the
Gospell
of
Luke
the
23.
verse
it
is
said
.
And
is
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
Liturgie
for
his
execution
of
his
ministeriall
function
.
Now
this
Leitourgia
of
the
newe
Testament
,
is
even
the
rule
and
function
prescribed
by
Christ
,
for
the
puqlique
actions
to
be
donne
in
his
Church
:
which
leiturgu
leiturgie
,
is
to
lay
other
foundation
,
and
to
make
an
other
Gospell
,
not
that
ther
is
an
other
Gospell
,
but
that
there
are
some
willing
to
pervert
the
Gospell
of
Christ
.
Then
your
leiturgies
to
which
you
are
sworne
,
and
by
which
you
administer
,
being
(
as
you
cannot
denie
)
an
other
leiturgie
then
Christes
Testament
,
is
plainely
an
other
Gospell
,
for
the
Canons
and
rules
you
prescribe
and
impose
are
such
,
as
he
hath
not
prescribed
or
commaunded
,
or
at
the
best
,
a
transforming
of
his
ordinances
.
Now
if
you
should
say
,
you
do
nothing
but
make
laws
of
particular
thinges
collected
from
the
scriptures
,
and
with
that
collour
impose
your
leiturgies
,
we
have
shewed
the
vnlawfullnes
of
bringing
anie
mans
writinges
,
as
rules
into
the
Church
,
For
the
explaining
of
the
whole
will
of
Christ
,
so
far
as
is
meet
for
vs
,
he
hath
given
vs
his
officers
to
administer
,
according
to
his
liturgie
by
liuely
voyce
,
and
due
execution
of
all
things
by
one
rule
.
Making
then
a
newe
litourgia
,
you
must
also
make
a
new
ministerie
,
for
Christes
ministerie
cannot
administer
after
a
counterfeit
liturgie
.
And
that
Antichrist
was
the
cheif
Innouator
of
this
liturgie
(
howsoever
the
thing
might
be
long
a
working
by
litle
&
litle
)
it
is
plaine
when
he
is
called
Antikeimenos
that
opposite
man
,
or
laier
of
an
other
foundation
.
Now
we
must
not
make
all
liturgies
beside
the
Testam.
,
of
like
wickedness
or
blasphemie
.
But
how
neere
the
most
heynousest
yours
approach
,
let
him
that
answereth
the
other
part
of
your
booke
witnesse
vnto
me
.
Nowe
where
I
said
you
had
confessed
that
you
never
read
in
the
Scriptures
any
warrant
to
reade
praiers
vnto
God
,
you
say
now
,
I
knowe
I
have
falsified
your
wordes
.
Surely
it
would
be
knowen
,
for
I
would
not
willinglie
so
doe
,
your
wordes
you
say
were
these
,
to
your
remembrance
:
God
never
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
it
is
not
warranted
.
No
you
forgot
the
worde
expressie
to
help
your self
to
saye
&
vnsaye
.
I
gathered
,
that
because
you
said
absolutely
it
was
not
commaunded
,
therfore
it
was
not
warranted
.
Here
you
come
againe
to
shewe
your
ignorance
in
the
scriptures
,
to
say
ther
is
not
anie
exprese
commaundement
to
vse
praier
before
or
after
doctrine
.
And
remember
,
you
here
will
have
it
a
commaundement
,
and
said
before
you
hold
it
not
of
necessitie
.
G.
GIFFORD
.
There
would
sundry
inconveniences
growe
for
want
of
a
Lyturgie
or
prescript
formes
of
publique
praiers
.
I.
GREENWOOD
.
STil
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
forsawe
what
inconvenience
would
haue
growne
if
either
men
or
Angells
should
make
newe
liturgies
,
or
other
formes
of
praier
,
then
he
hath
prescribed
,
for
the
publique
assemblies
.
Here
therfore
you
deeply
chardge
him
,
not
to
have
donne
all
thinges
that
were
needful
,
in
not
prescribing
you
more
formes
then
he
hath
donne
,
or
not
suffered
learned
divines
to
impose
their
owne
writinges
vnto
God
.
But
see
what
the
Scripture
saith
,
who
hath
knowen
the
mynde
of
the
Lord
,
that
he
might
instruct
him
.
Againe
.
and
.
2
▪
20.
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
reproof
,
vnto
correction
,
vnto
erudition
which
is
in
righteousnes
,
that
the
man
of
God
may
be
absolute
,
perfect
fully
furnished
vnto
everie
good
worcke
.
Nowe
if
onelye
the
Scriptures
be
Theopnestos
,
and
sufficient
to
make
Gods
children
absolutely
perfect
,
even
fully
furnished
to
every
good
work
,
what
blasphemie
is
it
to
say
,
sundrie
inconvenience
would
growe
,
if
mens
writinges
were
not
imposed
vpon
the
publique
assemblies
?
And
in
this
your
wisedome
,
let
us
see
what
is
the
chiefest
inconveniency
that
would
growe
.
You
say
everye
franticke
spirit
(
of
which
sort
ther
be
manie
in
the
ministerie
)
would
not
only
be
unlike
themselves
,
but
varie
from
others
.
I
answered
,
and
still
doe
,
that
the
Papists
have
not
so
weake
a
reason
for
their
Idolatrous
Liturgies
,
Rubricks
,
and
Canons
.
You
say
it
appeareth
by
all
my
Arguments
,
how
meete
a
man
I
am
to
judge
the
weight
of
reasons
alleadged
by
the
Papists
,
and
others
:
well
I
am
weake
,
and
you
strong
,
foolish
&
you
wise
,
yet
might
you
have
shewed
me
a
weaker
reason
which
they
alleadge
for
their
constitutions
ecclesiasticall
,
as
they
cal
them
.
But
my
chief
answere
was
(
wherby
you
might
have
beene
satisfied
)
that
if
it
were
but
in
Parases
the
ministerie
should
differ
,
it
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
sundry
other
differences
in
administration
of
publique
praiers
&
Sacraments
,
as
in
order
and
ceremonies
which
the
Ch.
is
is
to
have
regard
of
,
and
not
to
leave
arbitrarie
.
All
other
ceremonies
in
Gods
worship
then
Christ
and
his
Apostles
have
prescribed
us
,
are
diabolicall
,
and
not
Apostolicall
.
Then
,
for
all
thinges
donne
in
the
Church
in
those
publique
actions
,
the
offenders
must
be
admonished
,
if
they
trasgresse
the
rules
of
the
word
.
And
for
the
others
you
speake
of
,
you
meane
circumstances
of
time
,
place
,
kneeling
,
sitting
,
standing
&c.
of
them
there
can
be
no
furder
lawes
,
then
Christ
hath
prescribed
,
that
all
things
be
donnne
to
edifying
,
in
comelynes
and
decency
&c.
of
these
to
set
particular
lawes
,
were
to
breake
the
lawe
of
God
,
which
leaveth
them
in
the
Churches
liberty
as
neede
requireth
,
to
the
glorie
of
God
.
In
these
thinges
to
doe
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
have
made
a
faire
hand
,
to
make
read
prayers
but
a
matter
of
order
,
which
is
all
the
worship
you
have
,
to
bring
in
mens
writings
into
the
publique
assemblies
,
to
make
them
ether
rules
to
bind
the
conscience
,
and
so
put
them
in
the
place
of
Gods
booke
,
or
to
reade
them
over
for
praying
,
is
but
a
matter
of
order
,
well
then
put
them
in
your
cornerr
Capp
,
we
have
enough
of
rules
for
the
ordering
of
Christs
spouse
,
without
such
Babilonish
ware
.
Here
you
say
mine
experience
is
not
so
great
as
my
boldness
.
I
passe
not
to
be
judged
of
you
,
it
is
not
like
that
the
enchaunters
of
Egypt
should
knowe
the
beautie
of
Sion
:
ther
is
a
cloude
betweene
you
and
us
:
we
have
(
blessed
be
our
God
)
a
pillar
of
fire
before
us
.
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
.
Nay
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
,
therfore
we
neede
no
liturgies
.
To
the
worde
of
God
onely
,
ought
all
men
to
be
bounde
by
covenant
,
and
for
the
transgressions
therof
onely
,
to
be
censured
.
G.
GIFFORD
.
The
Church
hath
this
power
,
to
ordeine
according
to
Gods
worde
,
and
to
appointe
such
orders
in
matters
of
circumstance
&c.
as
shall
most
fuly
serve
to
edification
.
And
then
these
orders
being
established
the
Church
is
to
drive
men
to
the
observation
of
them
.
I.
GREENWOOD
.
First
,
in
this
your
papisticall
mudde
,
I
must
tell
you
,
your
reading
of
mens
writinges
for
prayer
,
is
a
falle
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
,
then
Christ
hath
made
:
As
for
ordeyning
of
lawes
in
the
Church
,
it
is
to
plead
for
unwritten
verities
,
and
to
make
the
lawe
of
God
unsufficient
:
neyther
can
it
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
cover
the
grossenes
of
your
position
:
for
the
worde
,
ordeyne
,
or
create
lawes
,
is
to
make
some
,
that
are
not
made
before
:
let
us
then
see
your
cleane
sentence
to
be
this
,
The
Church
hath
authority
in
matters
of
order
and
circumstance
to
make
and
ordaine
lawes
in
his
Church
for
his
worship
:
now
see
how
you
contradict
these
Scriptures
:
Rev.
22.18.19
.
Prov.
30.5.6
.
everie
worde
of
God
is
pure
etc.
put
nothing
to
his
worde
least
he
reproove
thee
and
thou
be
found
a
liar
.
likewise
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
humaine
tradition
in
the
worship
of
God
:
all
the
Popes
trinckets
might
be
brought
in
by
the
same
grounde
:
We
would
willingly
have
seene
your
warrant
for
this
doctrine
,
your
bare
worde
is
not
sufficient
to
impose
other
lawes
then
God
hath
made
,
upon
his
Church
.
This
is
the
foundation
of
Poperie
and
Anabaptistrie
,
to
give
libertie
to
make
lawes
in
the
worship
of
God
.
Yet
you
will
goe
furder
,
that
such
lawes
being
ordeyned
&
established
by
publique
authoritie
,
the
discipline
and
censures
of
the
Church
are
to
drive
men
to
the
observation
of
the
same
.
By
your
judgment
our
Saviour
Christ
was
an
Anabaptisticall
Schismatique
,
that
would
not
himself
,
nor
his
Disciples
,
obey
and
observe
the
traditions
of
the
Elders
:
And
what
saith
he
unto
pleaders
for
traditions
.
It
is
thus
written
Marke
7.5
.
then
asked
him
the
Pharises
and
Scribes
,
whie
walke
not
thy
disciples
according
to
the
tradition
of
the
elders
,
but
eate
meate
with
unwashed
hands
.
Then
be
answeared
,
surely
Isay
hath
prophesied
well
of
you
hypocrites
,
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
.
For
you
lay
the
commaundement
of
God
aside
and
observe
the
tradition
of
men
.
And
to
helpe
foorth
your
evill
matter
,
instead
of
proof
from
the
scripture
,
you
fal
out
into
furious
exclamation
against
them
that
desire
onely
to
have
the
worde
practised
:
saying
,
who
is
able
to
imagine
the
innumerable
divisions
and
offences
in
the
practise
of
your
anabaptisticall
freedome
,
in
which
you
deny
the
Church
to
have
power
to
ordeine
and
impose
any
orders
?
lett
all
men
judge
the
venemousnes
of
this
tongue
,
Christ
pronunceth
them
accursed
that
add
or
superordeyne
any
thing
to
his
worde
,
and
you
pronounce
judgement
of
them
,
that
onely
obey
his
worde
.
Shall
it
be
said
that
Mr
Gifford
holdeth
,
that
the
onely
practise
of
Gods
worde
,
would
be
the
cause
of
iunumerable
divisions
and
offences
?
This
hath
bene
Satans
old
accusation
in
the
mouth
of
the
most
enimies
of
Christs
Gospell
:
nowe
it
must
be
Mr
Giffords
accusation
of
Gods
ordinances
,
to
be
insufficient
,
unperfect
,
etc.
fearfull
is
his
Apostacy
from
that
truth
he
hath
knowen
.
I
take
it
,
it
is
more
like
to
be
Anabaptistry
,
to
practise
any
thing
without
warrant
of
the
word
,
to
make
their
own
devises
lawes
,
in
Gods
worship
,
then
to
doe
nothing
but
what
God
hath
commaunded
,
within
the
limites
of
our
callings
.
For
the
franticke
ministery
,
it
came
of
your
owne
wordes
,
that
therfore
you
must
needes
have
a
leiturgie
,
because
ther
are
manie
franticke
spirits
in
the
ministerie
?
then
I
say
,
it
is
like
you
have
a
frantick
ministerie
,
that
cannot
be
governed
without
another
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
up
to
his
busines
,
so
all
ministers
that
caused
divisions
,
contrary
to
the
doctrine
of
Christ
,
were
to
be
admonished
,
and
avoyded
,
if
they
repent
not
:
so
that
the
worde
of
God
,
and
admonition
by
the
same
,
if
they
trāsgresse
,
is
the
waye
to
keepe
all
men
in
due
order
,
and
not
imposing
Leiturgies
upon
the
Church
,
besides
Christs
Testament
.
And
where
you
collected
thus
,
that
if
read
Prayers
,
and
imposed
liturgies
be
Idolatrous
,
then
wher
will
you
finde
a
visible
Church
say
you
.
I
answered
that
the
true
Church
might
erre
,
even
in
this
poynte
,
though
not
in
like
height
of
sinne
.
Then
you
desire
,
that
the
Churches
of
England
may
find
like
favour
at
our
hand
:
Mr.
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
persequute
such
as
reprove
you
.
Your
church
(
as
you
all
it
)
cannot
pleade
ignorance
.
Your
rayling
speaches
,
of
blind
Schismatiques
,
Donatists
etc.
bewray
what
sweet
water
is
in
the
heart
:
if
you
cannot
prove
your
Church
to
be
the
established
Church
of
Christ
,
they
light
all
upon
your self
.
Ther
are
none
Schismatiques
,
but
such
as
departe
from
the
faith
,
shew
wherein
we
have
transgressed
,
&
will
not
be
reformed
.
In
the
meane
tyme
you
are
Schismatiques
from
Christ
,
in
that
you
practise
the
Statutes
of
Omry
.
You
chardge
us
with
pride
,
for
that
(
you
saye
)
we
imagine
to
knowe
more
then
all
the
Churches
uppon
earth
.
This
also
hath
bene
Satans
old
weapon
,
to
deface
the
truth
Ierem.
18.18
.
why
maye
not
a
simple
babe
in
Christ
see
that
,
which
whole
nations
have
not
seene
?
we
cannot
but
speake
the
things
Gods
Worde
teacheth
us
:
if
we
speake
trueth
,
you
need
not
oppose
that
we
judge
anie
man
,
it
is
the
worde
of
God
shall
judge
us
all
,
and
I
saye
,
it
is
an
old
papish
Argument
,
to
reason
thus
(
all
Churches
doe
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
upon
it
,
and
because
you
have
so
often
slandered
me
,
that
I
hold
it
so
,
you
take
great
paynes
to
conclude
it
.
I
have
said
that
to
impose
mens
writings
,
to
be
read
in
stead
of
praying
,
'
is
to
worship
God
after
a
false
maner
,
that
it
is
a
devise
of
Antichrist
,
a
deade
letter
,
quenching
the
spirit
,
not
of
faith
,
Idolatrous
changing
the
worke
of
the
spirit
into
an
Idoll
,
breaking
our
Christian
libertye
,
and
so
most
detestable
.
By
these
speaches
I
condemne
all
Churches
say
you
:
this
is
not
true
,
I
condemne
but
the
sinne
.
But
you
have
sayd
J
deny
that
to
be
the
Church
,
that
hath
any
thing
imposed
.
I
say
you
speak
an
open
untrueth
;
and
remember
the
judgment
of
him
that
inventeth
and
maketh
lyes
:
And
God
give
you
grace
to
repent
,
if
you
belong
to
him
.
The
consideration
of
this
our
discourse
,
I
hartelie
commendo
to
be
dulie
and
uprightly
wayed
,
of
all
that
feare
God
,
who
graunt
us
his
grace
to
forsake
any
sinne
,
where
it
shal
be
shewed
us
,
by
how
weake
instruments
soever
it
be
reproved
,
and
pardon
me
all
my
defaults
,
in
this
my
hastie
answeare
.
Thus
have
we
seene
the
unlawfullnes
of
thrusting
mens
writings
upon
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
Prayers
of
such
ministers
and
people
,
as
stand
under
a
false
government
are
not
acceptable
,
not
onely
because
they
aske
amisse
,
but
because
they
keepe
not
his
Commaundements
.
The
prayers
of
such
Ministers
and
people
as
be
subject
to
Antichrist
are
abhominable
:
Those
Ministers
and
people
which
stand
subject
to
the
Bishops
and
their
Courts
,
are
subject
to
Antichrist
&c.
Therfore
their
prayers
&c.
G.
GIFFORD
.
These
do
concerne
the
third
and
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
commaundements
touching
externall
governement
,
and
yet
be
the
true
Church
of
God
,
I
alleadged
the
Church
that
was
holden
captive
in
Babylon
&c.
J.
GREENWOOD
.
HEre
,
after
your
acustomed
manner
,
you
offer
me
great
wronge
,
first
,
insteade
of
answeare
,
you
alter
the
question
very
subtilie
:
then
you
dismember
my
former
answeare
,
and
not
onely
so
,
but
you
have
nether
let
my
former
answere
be
answered
,
nor
printed
.
Thus
you
alter
the
question
,
&
answere
not
,
where
the
proposition
speaketh
of
a
ministery
&
people
standing
under
a
false
government
,
you
say
the
church
may
be
holden
by
force
,
from
executing
Gods
commaundements
in
externall
government
,
wherof
I
never
doubted
:
what
is
this
then
,
but
to
deceave
your
Reader
,
both
to
judge
sinisterlie
of
me
,
and
be
drawen
from
the
truth
himself
?
But
indeede
you
meane
not
this
(
holden
by
force
)
of
civile
bondage
or
persequution
,
for
then
ther
were
no
difference
betweene
us
,
and
mine
Argument
should
stand
untouched
,
You
affirme
then
that
the
Church
may
stand
under
a
false
government
,
inforced
therunto
by
the
tyranny
of
the
enemie
,
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
,
subject
in
minde
to
Christ
,
and
subject
to
Antichrist
in
outwatde
obedience
.
That
you
hold
this
doctrine
in
this
place
,
the
processe
of
your
matter
proveth
,
and
to
make
all
plaine
,
your
wordes
in
the
last
writing
(
which
here
you
summe
up
)
were
these
.
But
if
the
Church
at
any
tyme
be
by
mayne
force
restrayned
from
some
priviledges
,
or
have
some
government
set
over
it
,
which
agreeth
not
with
Gods
worde
,
which
it
cannot
avoid
&
ct
See
now
how
smoothly
this
man
hath
put
away
the
crosse
of
Christ
,
by
teaching
men
to
stand
under
a
government
,
contrarie
to
Christes
.
I
thought
the
ordinances
of
the
newe
Testament
had
beene
a
kingdome
that
could
not
be
shaken
.
But
to
prove
the
Church
may
be
subject
to
an
other
government
then
Christs
,
which
is
even
to
say
,
that
a
man
may
give
all
alleageance
by
outward
practise
to
the
Kinge
of
Spaine
,
and
yet
be
her
Majest.
true
subject
,
He
saith
,
the
Church
was
holden
captive
in
Babylon
,
where
he
as
cunningly
hideth
himself
as
before
,
though
in
my
last
writing
,
I
urged
him
to
answere
,
whether
the
Church
in
Babylon
was
subject
to
their
Idolatrie
,
or
no
.
To
the
civile
power
I
doubt
not
they
were
:
But
if
the
Priestes
and
Levites
stood
Priests
to
the
Idolatrous
worship
in
Babylon
,
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
apostate
in
that
estate
.
None
of
these
thinges
have
you
answeared
me
.
Let
the
examples
of
Hanania
,
Mishaell
,
and
Azaria
testifie
Dan:
3.
The
people
that
retourned
repented
their
transgressions
,
wher
they
had
any
of
them
sinned
,
and
made
a
new
covenant
with
the
Lorde
,
before
they
were
receaved
,
Ezia
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
uncleane
thing
and
I
will
be
your
God
.
We
are
before
thee
(
saith
Ezra
)
in
our
trespasse
,
&
we
cannot
stand
before
thee
because
of
it
.
You
never
renounced
your
Antichristian
ministerie
,
These
heresies
wherof
,
he
most
unjustly
and
untruly
proclaymeth
to
be
mainteyned
by
us
,
is
,
that
the
regenerate
man
consenteth
not
to
sinne
,
after
regeneratiō
,
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
never
infected
with
anie
such
Anabaptistery
,
but
have
everie
where
resisted
such
damnable
heresie
.
I
have
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
the
sinne
against
the
holy
Ghost
,
but
Gods
children
,
may
commit
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
here
upon
take
boldnes
to
sinne
,
because
God
giveth
repentance
to
his
elect
,
wherin
the
riches
of
his
mercy
appeareth
,
but
rather
serve
him
in
trembling
and
feare
,
as
a
jealous
God
,
least
with
Esaw
we
find
no
place
to
repentance
,
though
we
seeke
it
with
teares
.
Againe
,
though
in
Gods
sight
,
his
elected
are
never
forsaken
utterlie
,
nor
the
Holy
Ghost
utterly
extinguished
in
the
repentance
,
yet
to
mans
jndgement
he
that
committeth
open
knowen
sinne
,
and
persisteth
obstinately
in
the
same
,
cannot
be
held
the
child
of
God
to
us
,
by
outward
profession
,
but
must
be
cutt
of
Numbers
15.27.31
.
Matt.
18.17
.
and
1
Cor.
5.
till
they
repent
.
Much
more
none
that
stand
open
professed
members
of
the
false
Church
,
subject
by
the
least
outward
bowing
downe
to
this
antichristian
Hierarchie
,
and
so
continuing
in
bondage
to
a
false
government
,
can
be
holden
of
us
be
true
professors
of
Christs
Gospel
.
Now
let
us
peruse
the
several
doctrines
.
Mr
Gifford
affirmeth
,
that
the
true
Church
might
stand
in
bondage
to
a
false
government
,
yet
in
that
estate
be
helde
,
&
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
doe
it
,
but
sinne
that
dwelleth
in
me
.
for
if
the
yoake
wherwith
he
was
held
captive
in
part
,
could
not
sake
from
him
,
but
that
he
was
the
Lordes
free
servant
,
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
withold
her
,
shee
is
not
to
be
blamed
.
Rom.
7.
Mine
answere
to
this
he
durst
not
print
,
but
perverted
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
government
is
,
and
what
bondage
is
,
and
then
behold
the
wickednes
of
this
man
:
Spiritual
government
is
that
soueraigntie
,
Dominion
,
and
regiment
that
Christ
Iesus
,
by
his
spirit
,
lawes
,
ordinances
,
and
officers
exerciseth
in
,
and
over
his
church
,
as
it
is
written
:
And
thou
Bethlehem
Iuda
art
not
the
least
among
the
Princes
of
Iuda
,
for
out
of
thee
shall
come
a
governour
that
shall
governe
my
people
Israell
.
againe
,
thy
Scepter
is
an
everlasting
Scepter
.
I
have
set
my
king
vpon
Syon
my
Holy
mountaine
,
Mat.
26.
Psal.
3.
and
45
,
and
.
110
,
these
lawes
and
ordinances
wherby
this
kinge
raigneth
,
If
I
be
your
Lord
,
where
is
my
honour
?
againe
those
myne
enimies
which
would
not
that
I
should
reigne
over
them
,
bring
hither
,
and
stay
them
before
me
,
Luke
.
19.27
.
Also
bondage
or
servitude
is
to
be
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
servants
of
Antichrist
,
which
hath
another
foundation
:
for
by
outward
profession
we
cannot
stand
(
to
mans
iudgement
)
professed
subiects
to
two
kings
at
enmitye
.
But
we
must
be
an
enmity
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
by
outward
profession
,
both
at
one
instant
.
2
,
That
it
is
a
falsifying
of
the
Scripture
,
to
say
that
St.
Paul
(
in
the
9.
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
have
led
him
captiue
in
,
if
there
had
not
beene
a
stronger
power
to
overcome
that
enimie
,
For
he
ther
reasoueth
of
the
benefits
of
the
law
,
to
manifest
our
sinne
,
and
our
conquest
over
sinne
by
daylie
repentance
,
and
reproving
of
sinne
in
our selves
,
fighting
against
sinne
in
our selves
,
and
labour
to
have
victory
over
sinne
,
though
it
continuallie
rebell
.
3.
How
blasphemous
were
it
to
contynue
in
knowen
sinne
,
in
bondage
to
it
,
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
distruction
.
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
all
false
government
:
no
not
betweene
the
open
committing
of
sinne
in
the
whole
Church
,
or
some
members
therof
,
and
a
professed
homage
and
subiection
vnto
false
government
,
we
cannot
be
partaken
be
partakers
with
the
false
Church
&
state
,
at
no
hand
.
1.
Cor.
10.21.5
.
Lastlie
,
that
the
subiection
to
an
other
government
,
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
obstiuate
,
as
a
bond
servaunt
ther
vnto
,
standeth
not
the
professed
servaunt
of
Christ
,
but
of
sinne
.
Ezechiel
.
18.
till
he
repent
,
so
the
whole
Church
,
that
persisteth
in
the
open
knowen
sinne
,
and
persequuteth
the
messengers
that
reprove
the
same
.
They
,
as
everie
,
member
of
the
false
Church
standeth
a
professed
servaunt
of
sinne
,
so
the
whole
assemblies
that
stand
;
professed
subiects
of
false
government
,
no
censures
of
admonition
belonging
vnto
them
,
but
calling
of
them
,
to
repentance
&
separation
from
the
false
Church
.
Then
,
as
the
wife
that
giveth
her self
to
be
one
with
an
other
man
,
is
an
adulteresse
Rom.
7.3
.
so
that
Church
that
subiecteth
herself
to
an
other
government
,
ordinances
,
and
lawes
then
Christs
,
is
an
harlot
.
Now
lett
all
men
say
,
whether
I
had
not
iust
cause
to
say
,
you
speak
like
a
carnall
libertine
,
and
an
Athiest
,
yea
now
,
as
one
having
his
conscience
seated
.
to
affirme
,
that
the
Church
,
remayninge
in
open
knowne
bondage
to
a
false
government
,
may
saye
as
Paul
said
,
it
is
not
I
that
sinne
.
And
,
that
continuing
in
that
adultrie
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
Christ
.
Even
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
,
&
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
iudgement
,
at
one
tyme
,
seing
the
obstinate
offenders
are
to
be
cast
out
of
the
assemblie
:
But
nowe
,
though
the
regenerate
may
fall
into
these
high
sinnes
,
and
contynve
in
their
sinne
a
long
time
,
yea
manie
yeares
depriued
of
Gods
grace
,
to
mans
seeming
,
&
to
vs
he
is
the
servant
of
Satan
for
anie
thing
wee
see
,
yet
the
Spirit
of
GOD
is
never
vtterlie
extinguished
or
or
deparred
,
after
regeneration
,
but
will
recover
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
never
vtterly
departed
againe
,
for
then
it
were
impossible
that
man
should
be
renewed
.
Mat.
12.31
.
Heb.
10.29
.
and
.
6.4
.
And
herevpon
I
might
saye
,
Paul
never
contynued
captive
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
give
place
vnto
sinne
,
for
here
is
the
enmitye
and
battel
betweene
the
spirite
and
the
flesh
,
everie
where
spoken
of
.
Gal
,
5.16.17
.
Rom.
7.
May
I
not
now
say
then
,
that
Paul
never
contynued
captive
vnto
sinne
,
nor
consented
vnto
sin
concerninge
the
inner
man
,
or
gave
place
vnto
sinne
in
that
place
mentioned
,
without
heresie
:
And
still
reprove
you
,
that
when
Paul
reasoneth
of
the
old
man
,
or
corruption
in
him
,
you
will
conclude
it
of
the
new
man
,
or
inner
man
,
and
of
the
whole
man
,
when
you
see
evidently
,
he
opposeth
the
one
against
the
other
:
For
whiles
the
spirit
striveth
against
sinne
,
and
raigneth
in
vs
,
though
the
fleshe
rebell
,
and
cause
vs
to
sinne
seaven
times
a
daye
,
yet
are
we
not
overcome
of
sine
,
so
to
remayne
in
bondage
no
sinne
,
that
it
should
contynue
to
raigne
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
captive
vnto
sinne
,
you
do
falsifie
the
text
:
for
he
saith
leading
me
captive
,
and
not
did
leade
etc.
for
ther
was
a
stronger
then
man
,
that
suffered
not
the
lawe
of
his
members
to
reigne
:
for
saith
be
,
I
my self
in
my
minde
serve
the
law
of
God
,
but
in
the
flesh
the
law
of
of
sinne
,
so
that
the
whole
man
could
not
be
said
to
serve
sinne
.
But
(
say
you
)
afterward
as
concerning
then
the
inner
man
we
may
besaid
to
serve
the
lawe
of
God
,
and
thervpon
be
called
the
free
servants
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
,
it
is
not
true
,
for
the
whole
man
is
called
after
the
part
that
hath
greater
rule
in
vs
:
as
if
the
fleshe
rule
in
us
,
we
are
the
servaunts
of
sinne
,
and
ledded
by
Satan
at
his
pleasure
,
but
if
the
Spirit
rule
in
vs
,
we
are
the
servauntes
of
God
,
Sonnes
of
God
,
Sainctes
of
God
,
Citizens
of
Ierusalem
,
a
royall
nation
,
holie
and
free
people
,
Kinges
and
Priests
:
not
that
we
are
perfect
,
or
sinne
not
,
but
that
sinne
raygneth
not
in
vs
,
but
the
spirit
,
wherby
we
suppresse
sinne
,
reprove
sinne
,
strive
against
sinne
,
subdue
sinne
,
and
though
we
fall
seven
times
,
yet
we
rise
againe
by
repentance
,
and
serve
not
sinne
.
Rightly
therfore
did
I
saye
,
that
man
cannot
serve
2
masters
:
for
his
servantes
we
are
to
whom
we
give
our selves
as
servants
to
obey
,
whether
it
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
corruption
of
the
old
man
,
and
dregges
of
sinne
,
neyther
can
he
that
standeth
in
bondage
to
anie
sinne
and
giveth
himself
over
to
it
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
truth
of
God
,
the
rocke
of
Brownisme
.
And
consider
the
height
of
your
sinne
,
by
concluding
a
bondage
vnto
sinne
of
the
whole
man
,
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
,
and
obstinate
professed
bondage
to
the
false
Church
,
false
government
,
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
Apostles
aith
,
Jerusalem
which
is
abone
is
free
with
her
Children
,
you
durst
not
open
it
,
nor
expounde
it
,
but
blaspheame
,
raile
,
and
slander
,
as
though
we
should
pleade
for
such
a
freedome
,
as
should
detract
from
Magistrates
lawfull
authorities
,
from
having
Gods
ordinances
established
by
commaundement
vpon
the
Church
etc
,
yea
,
that
we
should
hold
Anabaptisticall
free
dome
,
as
though
we
had
power
not
to
committ
,
or
consent
vnto
sinne
:
wheras
we
have
everie
where
by
practise
and
protestation
,
by
word
and
writing
testified
to
our
Sovereigne
Prince
,
and
to
all
men
,
the
contrary
.
But
Satan
that
old
accuser
and
detracter
of
Gods
children
,
to
deceive
the
world
,
sendeth
out
such
lyinge
spirites
to
deface
the
truth
.
We
,
with
all
subiection
and
willinge
obedience
to
our
sovereigne
Prince
,
teach
all
men
their
obedience
to
the
higher
powers
:
Subiectes
to
Magistrates
,
Flocke
to
Overseers
,
children
to
Parentes
,
wives
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
thoughtes
,
The
freedome
then
we
have
to
speake
of
here
,
which
Christ
had
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
giveth
vs
the
spirit
of
adoption
,
and
sanctification
,
whereby
we
mortifie
the
fleshe
,
have
power
and
dominion
over
sinne
,
that
it
shall
never
reigne
in
vs
more
vnto
condemnation
,
repēting
dayly
of
our
trespasses
,
&
craving
pardon
for
our
hidden
sinnes
,
and
secret
faultes
.
Thirdly
,
we
are
through
the
same
spirit
and
worde
of
trueth
delivered
from
all
subiection
of
Antichist
,
of
the
false
Church
,
false
ministerie
,
false
government
etc.
And
they
that
have
not
this
fredome
are
not
by
outward
profession
the
servauntes
of
Christ
.
Furder
,
we
have
freedom
from
all
traditious
of
men
that
seing
we
are
bought
with
a
price
,
we
are
no
longer
servants
of
men
,
to
be
in
bondage
to
anie
beggarly
rudimentes
or
devises
of
men
,
but
in
all
peaceable
manner
,
to
worship
and
serve
God
,
within
the
limites
of
our
callings
,
according
to
the
word
of
God
,
as
it
is
reuealed
vnto
vs
:
We
have
freedome
to
speake
the
trueth
with
all
boldnes
,
though
all
men
should
inhibite
vs
:
we
would
not
haue
the
doctrine
limited
,
stinted
,
bought
and
sould
for
Iewish
tythes
or
mercenarie
stipendes
.
We
have
freedome
to
separate
from
such
false
Prophets
as
yourself
,
to
come
out
of
Babel
,
etc.
And
in
the
true
Church
to
reprove
and
withstand
anie
sinne
or
traditions
of
men
in
due
order
only
,
&
to
be
guided
&
governed
by
Christes
lawes
and
ordinances
.
In
all
this
I
trust
you
shall
not
find
any
Anabaptistrie
in
the
freedom
we
professe
:
this
is
the
truth
of
the
Gospell
,
wherby
we
are
made
free
.
Thus
then
we
still
affirme
,
that
they
which
stand
in
open
known
bondage
to
sinne
,
are
the
servants
of
sinne
,
and
not
of
Christ
,
till
they
repent
,
by
outward
profession
.
Furder
,
that
all
which
stand
members
of
your
parish
assemblies
,
stand
not
members
of
CHRIST
by
outward
profession
,
but
in
bondage
to
a
false
and
Antichristian
ministery
,
government
,
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
lively
graces
of
his
Spirit
,
we
hold
they
ought
not
to
be
brought
into
the
publique
assemblies
,
nor
imposed
vpon
mens
conscience
:
But
if
anie
will
write
such
,
or
reade
such
,
let
it
be
for
their
private
vse
,
as
all
other
mens
writtings
:
we
despise
not
any
directions
by
word
or
writting
,
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
Lord
therfore
that
hath
thus
far
far
fourth
discouered
the
chaff
and
mift
of
Antichrist
delusions
,
euen
to
babes
and
sucklings
,
publish
the
glorious
light
of
his
blessed
Gospel
,
that
the
peopel
may
see
the
counterfeit
iuglinges
of
all
such
false
prophets
,
and
come
out
from
amongst
them
,
that
you
may
be
ashamed
of
your
execrapale
wares
,
and
forsake
your
Romish
Priesthoode
and
give
glory
to
God
,
that
yet
offereth
grace
,
Amen
,
Christs
vnworthie
witnes
for
the
truth
of
his
Gospell
IOHN
GREENWOOD
.
9
Other
Arguments
to
prove
that
all
set
formes
of
prayer
to
be
used
for
prayer
are
unlawfull
.
1.
WE
finde
that
all
the
holy
men
of
God
according
to
their
present
need
&
occasion
used
to
pray
in
the
spirit
,
through
the
helpe
of
the
Holy
Ghost
,
which
God
hath
shed
in
the
hearts
of
all
his
Children
,
without
reading
or
saying
by
rote
any
number
of
words
;
and
for
this
we
have
plentifull
Examples
in
Abraham
,
Isaak
,
Iacob
,
&c.
2.
Not
any
prescript
Leiturgy
can
possibly
be
an
ordinance
of
Christ
,
because
the
Church
without
it
may
perfectly
and
entirely
worship
God
,
I
say
performe
all
the
parts
of
holy
and
spirituall
worship
,
&
this
appeares
by
the
constant
and
generall
practice
of
all
the
primitive
Churches
,
who
truly
worshipped
the
Lord
many
yeares
,
before
any
such
read
stinted
service
was
devised
or
imposed
.
3.
This
external
meanes
and
manner
of
worshipping
God
in
prayer
,
is
no where
found
in
the
written
word
(
by
the
prescript
whereof
he
is
to
be
worshipped
)
whatsoever
the
Iewes
Fable
of
Ezra
,
or
the
Papists
of
S.
Iames
or
S.
Peter
:
Yea
I
doe
to
the
contrarie
affirme
,
that
it
did
not
seem
good
to
the
Apostles
the
last
penmen
of
the
Holy
Ghost
,
that
any
certaine
formes
should
be
repeated
or
read
out
of
a
prayer
booke
.
For
if
it
had
,
they
would
have
given
commandment
to
the
Churches
for
the
practice
thereof
:
4.
Reading
of
prayer
in
the
act
of
prayer
,
is
directly
contrary
to
that
act
and
nature
of
prayer
;
For
in
prayer
we
doe
poure
out
matter
:
to
weet
,
the
holy
conceptions
of
our
minde
,
from
within
to
without
:
that
is
from
the
heart
to
God
.
On
the
contrarie
in
reading
we
doe
receive
and
admitt
matter
from
without
to
within
;
that
is
from
the
booke
into
our
heart
;
Ergo
,
&c.
5.
The
stinted
and
devised
formes
doe
quench
the
spirit
of
prayer
,
and
this
appeares
in
that
men
are
so
strictly
tyed
unto
them
as
till
they
stint
be
out
the
spirit
which
the
Lord
gives
his
children
,
may
not
suggest
one
thought
or
word
otherwise
;
Neither
when
that
is
out
any
more
,
then
what
next
followes
,
in
the
prescribed
prayers
;
and
this
is
contrary
to
1
Cor.
12
,
7.
6.
We
finde
it
promised
,
that
under
the
Gospell
the
spirit
should
be
plentifully
poured
out
,
which
he
dayly
graciously
performeth
in
furnishing
his
children
with
spiritual
gifts
,
who
accordinglie
pray
(
or
at
least
all
may
)
not
with
prescript
words
,
but
with
such
as
the
spirit
gives
them
utterance
,
God
preparing
their
heart
,
and
bending
his
eare
.
7.
The
truth
brings
forth
no
absurditie
;
but
this
doth
;
the
spirit
sayth
the
Apostle
(
speaking
of
all
Christians
)
helpeth
our
infirmities
,
for
we
know
not
what
to
pray
as
we
ought
:
Yes
Paul
with
your
leave
right
well
,
for
we
have
in
our
Leiturgie
what
wee
ought
to
pray
word
for
word
;
and
these
things
we
can
aske
whether
the
spirit
be
present
or
no
.
8.
As
it
were
a
ridiculous
thing
for
a
Child
,
when
he
should
aske
of
his
Father
bread
,
fish
,
or
any
other
thing
,
to
read
it
to
him
out
of
a
paper
;
So
is
it
,
for
the
Children
of
God
,
to
read
unto
God
their
Requests
,
even
a
most
foolish
and
riduculous
thing
.
9.
As
the
reasons
published
to
the
world
,
against
the
reading
of
the
Apocrypha
bookes
in
Churches
,
will
serve
as
much
and
as
well
to
condemne
all
devised
and
imposed
formes
of
prayer
;
So
likewise
the
arguments
brought
against
kneeling
before
the
bread
and
wine
in
the
act
of
receiving
,
will
prove
that
to
fall
downe
before
the
common
prayer
booke
,
is
every
way
as
superstitious
&
sinfull
a
thing
.
And
so
much
the
reader
shall
finde
certaine
,
if
he
will
indifferently
compare
the
things
together
.
FINIS
.