Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	according_a	body_n	soul_n	1,459	5	5.0500	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16543	The importunate begger for things necessary, or necessity, without deniall Or a treatise, wherein is shewed the lawfullnesse of praying absolutely for necessary temporall things, without doubting or wavering, and that the saints of God may and ought, as absolutely depend upon God, for their dayly bread, as they may for the pardon of their sinnes, and that the cause is in themselves, who doe not obtaine them. Whereunto is annexed an answer to Mr. Norrice his 5 arguments, which were framed against it, together with an answer to his Prosopopeia, wherein, as well the insufficiency of those arguments, as the deceitfullnesse of his collections, is plainely manifested by R.B.	Boye, Rice.	1635 (1635)	STC 3450; ESTC S106818	69,334	88

forth the fruits of humiliation will sticke as fast as Gehasies leprosie It will not be remooved And thus of the second thing required in prayer The third followeth It must be without doubting Doubting in this place is opposed to faith for indeed they are contrary where faith is doubting is not and where doubting is codem instant● faith cannot be for faith admits not of doubting In these words when he sayth Pray without doubting it is all one as if he had sayd Pray with faith Doubt not at all when ye pray The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used by the Apostle doth properly signify sine disceptatione and so Beza doth translate it So that the Apostles meaning as it may be gathered from the nature of the word is this he would have us when wee pray to be so farre from doubting as that wee should not so much as question or dispute in any doubtfull manner or say as the Serpent did to the woman Gen. 3.1 Yea hath God said But when we urge God for his promises by prayer he would have us to doe it wee see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sine disceptatione without disputing without doubting Now further to proove that doubting ought to be excluded and that faith is required in all prayer we need not any longer to insist upon it in this place but referre you to our former grounds where it is fully manifested Now that the want of faith is another cause why God doth stop his eares at our prayers it is easily justifiable by the Scriptures And indeed the truth is wee may say of faith in prayer as our Saviour did of those great commaundements upon this hangs all the rest Where this is truely there all the other foure things required in prayer must needs be For unlesse a man come to God with humiliation and with love unlesse he aske for the true ends and according to Gods revealed will it is impossible to have faith well he may have a kinde of swimming conceit to have the thing petitioned but faith he cannot have Where faith is there are accompaning her all these attendants but where she is not there her attendants will not prevaile Faith is the key of the whole worke The want of this spoyles all Now that the lack of faith a wavering or doubting is also a speciall cause why the Saints doe often goe away empty from the throne of grace it is plainly made manifest in divers places It is sayd of our Saviour Mat. 13.58 in whom there is neither want of power or will that he did not many mightie workes there because of their unbeliefe Calvine upon the place is of this opinion for he repeatingly using these words of Augustine Faith is very aptlie compared to certaine vessels with open mouth but infidelitie is like to a cover with the which the vessells are covered that it cannot receive the liquor poured in by the Spirit of God Unto which comparison of Augustine Calvine doth assent as his owne words doe witnesse And truelie sayth hee it is so indeed For the Lord seeing that his power is not received of us doth at the length take away the same and yet notwithstanding afterwards we complaine that we want his helpe which our incredulitie and hardnesse of heart hath repelled and driven away Unto this also doth Gualter subscribe in one of his Homilies upon these words And he could doe there no mightie workes Mark 6. his words are these Admonemur igitur hoc exemplo c. we are taught by this example how it comes to passe that we are at this day deprived of many blessings Nimirum sayth he quod paucissimos invenire licet vere credentes c. And hence it is that he breaketh out into this dolefull complaint Est autem haec gravis horribilis infidelitatis poena quod Christi virtutem nobis infrugiferam c. Oh what a grievous and horrible punishment of infidelity is this It doth cause both the power and vertue of Christ to be unfruitfull unto us and make us altogether unable and unworthy to pertake of it What doe those words before recited proove but according to the judgement also of those Divines that the want of faith in apprehending the promises doth deprive us of many blessing as well concerning the body as the soule This word If in prayer is but a little word but yet it stands betweene God and us as a cloude it doth deprive us of many favours So long as this If stood betweene Christ and the Father in the 9. of Marke and the 22. it kept him from the blessing but being afterwards remooved his request was graunted his child was dispossessed of a dumbe and deafe spirit at the same instant Moses was deprived of a temporall blessing Numb 20.12 and the cause is imputed to Titubatio fidei to the halting of his faith and very justly to for the Lord himself saith in the place before quoted because ye beleeved me not to sanctifie me in the eyes of the children of Israel therefore ye shall not bring this congregation into the land which I have given them And the Psalmist saith 106.32 That it went ill with Moses notwithstanding the people provoked his spirit so that he spake unadvisedly with his lippes No marvaill then if the want of faith doth in these last times deprive the Saints of God of many blessings seeing Moses himself for lack of this came short of the promised Canaan If men feare and doubt with Peter Math. 14.30 no marvaill if they sinke with Peter And great reason there is that the same saying should be applyed to such as doubt of temporall promises as Christ applyed to Peter vers 31. Oh thou of little faith wherefore doest thou doubt Now to prevent all prejudicate opinions concerning this which hath bene spoken Note by the way that when we affirme that the lacke of necessaries is to be imputed to the lacke of faith in apprehending the promises we doe not call that saith of Gods servants into question which they have in Christ Iesus for apprehending the pardon of their sinnes and his righteousnesse whereby they are justified before God for we affirme that a man may have faith to justify himself before God and yet want faith in apprehending a temporall promise So then we are to distinguish faith into two sorts The one is called justifying or eternall faith and so called because the object it eyeth is of an eternall nature it apprehendeth eternall promises The other sort of faith is termed temporary faith and so termed because the object it eyeth is some temporall thing this apprehendeth onely temporall promises Both which sorts of faith is required in Gods servants the power of one to keepe his soule to eternall life The other to preserve and provide necessaries for the body while God shall give him life for the just shall live by faith Now these two sorts of faith being divers in respect of their severall object each of

daughters for want of other meat Now Israel rebelling against the Lord in breaking his commaundements for she plucketh away the shoulder saith Zachary chap. 7.11 and forgetting the Lords former kindnesses that as Hosea saith chap. 2.8 he had given unto them corne and wine and wool flaxe he brought upon them this grievous plague as it is vers 10. the pittyfull women according as he had threatned did eat their owne children for want of other meats Neither doth the church goe about to excuse her self or lay the least aspersion upon God for this for she doth ingeniously confesse that it was justly come upon her as appeareth vers 12.13 for saith she the Kings of the earth and all the inhabitants of the world would not have beleeved that the enimy should have entred into the gates of Ierusalem Ah saith she but our sinnes contrary to all the worlds judgement the sinnes of our Preists and Prophets have caused it Which words she repeatingly useth from the Prophet Ieremy chap. 5.31 as if she had sayd Our Prophets prophesie falsely and our Preists beare rule by their meanes and we love to have it so Wherefore saith she againe Lament 1.18 The Lord is righteous for I have rebelled against his commandements What now was the cause of this plague your owne words shall be the answer The Lord did visite them thus for their sinnes What then would the Lord have layd upon them that plague had they not rebelled Surely no. For had they not broken Gods covenant and rebelled they had remayned in their owne borders and had plenty And therefore from the promises and from your owne words wee conclude that the cause why the Iewes were punished with famine was because they wanted both humiliation for their sinnes Zach. 7.7 they hearkened not to the words which the Lord cryed by the former Prophets The plague was still in their owne hearts as also because they wanted faith they could not beleeve that promise 1. Kings 9. which God made with them contrary to your words yet they are not charged to want faith They wanted humiliation for their sinnes * See Deut. 32.20 which was the cause of their punishment and then how is it possible to have faith to apprehend that particular deliverance For had they had faith in that particular they must needs have had repentance too they both goe together And whereas you say Who will beare any correction if by his faith he may presently remoove it from him Surely for my part I know not any but would be glad so to walke with God in uprightnesse as that they might not procure his displeasure so farre as to cause him to punish them And I know not any but are grieved in heart so farre to displease him as that he must needs punish them And lastly whereas you say how can that be a signe of unbeleefe that is a speciall testimony of Gods love I answer it is true when a Saint of God doth revolte and runne backward and it may be ly sleeping in some sinne a pretty while the Lord and that out of his love doth stretch forth his hand by laying some judgement upon him which is as a warning-peale to stay him and to bring back his soule from the pit To which purpose is that place Revel 3.19 As many as I love I rebuke and chasten What follows be Zealous therefore and repent So then if God and that out of his love doe afflict his servants going astray for their profit that they might pertake of his holynesse what doth this hinder but that they repenting and beleeving may have that judgement or punishment remooved from them seeing God upon their humiliation and faith doth promise it and is grieved for their misery Iudg. 10.16 Concerning your second case of probation and tryall wherein you endeavour to shut absolute prayer from the view of men it is nothing at all against it for those in Heb. 11.37 suffered those things for the truth sake neither did they accept deliverance And Paul also 2. Cor. 11.37 suffered those things for the Gospels sake in time of persecution as he testifieth 2. Tim. 1.12 which kind of sufferings both of Paul and those in the Hebrew are blessings and the portions of Gods servants not to be prayed against but rather rejoyced in unto the partaking of which afflictions Paul exhorteth Timothy in the chapter before quoted Vers 8 Now that neither of these cases doe proove the temporall promises to be conditionall or contradict absolute prayer for temporall necessaries it is plaine and you may see it further prooved in that which we have sayd in defence of that Tenent unto which I referre you SUch things as are ordinarily denyed to the best and most faithfull servants of God and accompany not their condition here cannot be absolutely prayed for or exspected neither will that procure them for that were to crosse his providence But these outward matters are so as is rehearsed Therefore c. This appeares by 2. testimonies 1. Of St. Iames chap. 2.5 God hath chosen the poore in this world to be rich in faith and heires of his Kingdome rich in faith and yet outwardly poore the abundance of faith therefore helps not their poverty 2. Of our Saviour Math. 25.35 I was hungry and ye fed me not thirsty and ye gave me no drinke naked and ye cloathed me not c. wherein it appeares that some of the members of Christ shall be poore and distressed wanting necessaries in all times to the end of the world neither are these taxed for wāt of faith at all nor yet doth the Lord faile of any of his promises to his servants much lesse by a continuall course therefore are they denyed Answer to the second Argument TO this I answer that the Minor proposition is also false for whereas you say outward necessary things are ordinaryly denyed to the best of Gods servants and that they accompany not their condition it is no such matter First outward necessaries unlesse in case of their fayling and disobedience or when they are deprived of them for the Gospels sake in case of persecution which is a blessed thing and their portion against which they have no warrant to pray as wee have elsewhere declared are not ordinaryly denyed the Saints for David in all his observations never found it so as his owne words doe witnesse I have bene young and now am old Psal 37.35 yet have I not seene the righteous forsaken nor their seed begging bread and the Psalmist doth give the reason Vers 9 Those that waite upon the Lord shall inherit the earth Secondly that these outward necessaries doe accompany the condition of the Saints here contrary to your assertion its plainely prooved All was lost in Adam but restored againe to those and to those onely who are renewed in Christ Iesus and to them of right it doth belong by vertue of the promise all the rest are but usurpers Wherefore saith the

Prophet If ye be willing and obedient ye shall eat the good of the Land Isay 1.19 Which promise is confirmed by our Saviour Math. 5.5 Blessed are the meeke for they shall inherit the earth Possesse God in Christ and in Christ ye shall possesse all things necessary if thou thy self be not wanting to God Concerning those 2 places which you alledge for prooving your owne tenent and for confuting of ours they serve not to performe either For whereas you say repeatingly from St. Iames That God hath chosen the poore in this world to be rich in faith Wee deny it not neither doth it make against us for we affirme that the Saints must not looke after great matters after riches and bravery but they having meat and rayment let them be therewithall content And if they will not be content with this but desire greater matters no marvaill if they pray conditionally seeing God promised them no more And how can this proove the promises to be conditionall The Saints of God are many times poore Ergo the promises doe imply a condition How doth this hang together I leave it to your owne judgement Wee say not that poverty is to be prayed against for so long as the barrell of meale wasteth not and the cruse of oyle faileth not t is as much as can be desired but if our meat wasteth and our oyle fayleth wee impute the cause to our fayling Faith and repentance may help that although not poverty Concerning your second testimony that our Saviour Math. 25. I was hungrie and ye fed me not c. whence you say that it appeares that some of the members of Christ shall be poore and distressed wanting necessaries in all times to the end of the world Put case this be graunted what is it to the purpose many of the Saints say you shall want necessaries Ergo the promises imply a condition Or what will you conclude must we not therefore pray absolute If we should take this place literally as you doe to serve your owne turne wee must needs conclude from the former verses that all the Saints that either were are or shall be never wanted but had some overplus to help others for our Saviour witnesseth for he speakes to all the Saints in generall that they were all feeders all cloathers all visiters of others So then I understand that of our Saviour from verse the 34. to the 41. to declare the admirable communion help and comfort which the Saints of all degrees doe administer one to another which is an absolute proofe that they are all the servants of God because they love one another And concerning that which you urge from vers 41. ad finem I conceive it thus Our Saviour in those words doth upbraid the wicked and tells them that hee hath nothing to doe with them and that they shall misse of their ayme for as if hee had sayd You denied me before men and now I denie you You shewed no kindnesse of me in my members and now I will shew you none You saw my members persecuted for the truth and put in prison c. but you did not as your duetie was comfort relieve and visit them but rather if I was but a little angrie you helped forward their affliction You love not these my sonnes which were begotten and your selves must needs confesse you cannot love him that begetteth out of your owne mouthes I will condemne you what need we anie more witnesse Abite maledicti c. Iudge righteous judgement wherein doth this proove the temporall promises to be conditionall or confute absolute prayer for them Mr. Norrice his third Argument THat which never did put any certain difference betweene one and another in outward things is not the absolute condition of those things for that cannot stand But faith and grace did never put any certain difference betweene one and another in outward things Ergo is not the condition nor annexed to them This appeares by 2. places 1. Eccles 9.2 All things come alike unto all and there is one event to him that feareth God and to him that feareth him not c. and no man knowes love or hatred by all that is before him vers 1. which would not be so if there were any certain bettering of the outward estate by faith and grace 2. Math. 5.45 Your heavenly Father maketh his sunne to rise on the evill and on the good and sendeth raine on the just and unjust so that the very same dispensation in outward things belongs to one as to another and there is no difference which providence doth interpret the promises concerning these things Answer to the third Argument TO this Argument I must answer as to the former negando by denying your Minor and that justly too for Faith Grace have put a certaine difference betweene one and another and betweene their posteritie too as the Scriptures doe plentifully witnesse Hee blesseth the seede of the faithfull in outward things for the integrity of their parents and plagues the seed of the wicked with outward punishments for the sinnes of their fathers To this purpose read the second commandement and compare that of the Proverbs with that of the Psalmist Chap. 20.7 Psal 34.16 The just man walketh in his integritie his children are blessed after him But the face of the Lord is against them that doe evill to cut off the remembrance of them from off the earth See Proverbs 10.7 and compare that of the Psalmist 102.28 with Psal 37.28.34 and with that of Iob 21.19 and then tell me and tell me truely whether faith and grace did never put any certaine difference betweene one and another in outward things The wicked it is true may flourish like a bay-tree for a while but wanting faith and grace they are quickly gone a man may seeke them but shall not find them but faith and grace doe establish the just Peruse the 37. Psalm from the beginning to the end and it will plainly appeare And we see by experience how mercifully the Lord doth deale with the posterity of those who doe walke in uprightnesse and how hee doth bring to nothing in a small time the great revenues of those who are profane and enimies to piety Concerning those 2 places which you produce to proove your position you doe greatly mistake the meaning of the holy Ghost in them for the meaning of the holy Ghost in that of Eccl. 9.1.2 is quite contrary to your interpretation for your interpretation is according to the judgement of the world which judgement the holy Ghost doth condemne as appeareth vers 3. for saith hee this is an evill among all things that are done under the sunne Men of the world judge it so But what then Because they say there is no difference betweene the just and the unjust concerning these things must their sayings therefore be true Alas it is no such matter For the Lord doth sharpely reproove all those who doe

condition expressed of the will of God therein whereas they are words of his owne addition and invention for in all my writings there is no such matter written Whereby he would needs as farre as I can gather possesse the Reader with these conceits First that I should teach men to pray absolutely for all temporall blessings whatsoever And not onely so but that in the second place I should tye God to bestow upon us what we please without any relation to Gods revealed will recorded in the Scriptures Whereas è contra alas miserable it is to see how it is abused the whole drift of my writings is to perswade men to pray unto God for outward blessings according to his will revealed or expressed in the Scriptures which will of God as in my said writings t is plainely prooved as wee shall hereafter cleare ought to be the onely directrix of all our requests I affirme in that which I have written that all our petitions ought to be framed according to Gods will expressed in his Word and Mr. Norrice gives out and that in writing too that these are my assertions set under my owne hand and in my owne name concerning the point of absolute praying for outward blessings in the particulars without any condition expressed of the will of God therein Sir you have made but a bad beginning and as it will appeare anon a worse conclusion But more of this hereafter And thus from the Title or Preface I passe to his collections And thus they follow SECOND PART HE saith 1. That this opinion is newly raysed from the dead by him and his Complices and that it hath a long time bene buried in the pit of oblivion 2. That to use the conditionall If to stand with the will of God in praying for any temporall benefit doth argue both ignorance and infidelity 3. And that we may be sure to obtaine the very thing petitioned if the fault be not in our selves 4. And therefore that wee should not rudely unadvisedly and ignorantly upon all occasions runne to God onely with an If. 5. For our petitions are not then aggreeable to the will of God when wee say If it be thy will to give us this or that neither doth the Lord delight in such bablings but when wee leave it out and say Lord thou hast promised to give the thing wee now desire at thy hands 6. Neither let thy heart put thee off with this poore excuse The Lord doth not see it good for thee 7. Come out then oh thou conditionall from among the petitions of the Lords prayer and sit downe yonder for thou wert never placed there by Christ nor art of his planting thou hast robd God of his glory and deprived us of many blessings and a long time luld us in too much ignorance and security c. 8. That to affirme the promises of God for temporall things are conditionall is a doctrine of mans invention one of the Popes unwritten verityes 9. For that all the promises made to the obedient are absolute in Levit. 26. and Deuter. 28. so that if they did what was required it was absolute certain they should have the blessings and there was no other thing mentioned or implyed and so for the disobedient on their parts the evills and punishments threatned in these outward things 10. Also that the Saints may and ought as absolutely looke for temporall necessaries and pray for them as for the forgivenesse and pardon of the their sinnes c. contrary to Psal 73. 11. That the Martyrs Heb. 11.37 that are sayd not to accept deliverance did refuse it because persecution is a blessing and the portion of Gods people in which they are to rejoyce and therefore there is no warrant to pray against persecution at all for it is to pray against a blessing c. so the Martyrs persecuted themselves 12. That when Salomon saith Eccles 9.2 All things come alike to all and there is one event c. he speaketh not as the truth is but according to the judgement and censure of the world that doth so thinke and imagine and therefore in the third verse the holy Ghost doth condemne it saying it is an evill he saw under the sunne that is that men say there is no difference betweene good bad in outward things but all things come alike c. 13 That to teach men to follow the example of our Saviour Christ and the Apostles even in this matter of prayer and submission to the will of God is a doctrine worthy to be spued out of the Church and not fit to be taught therein for that we are to follow rules and not the example of any therefore thô our Saviour and St. Paul did as we confesse pray conditionally for outward matters yet wee are not to follow them nor to make their doings our rule it being a chief pillar of the Church of Rome this ground c. 14 That whereas St. Iames chap. 4.15 gives a charge to all that they ought to say not absolutely but with condition if the Lord will I will doe this or that is nothing to our purpose for that is of saying and this of praying 15 That to say when Paul left Trophimus at Miletum sicke undoubtedly he desired his health and prayed for him is an unwarrantable speech and groundlesse collection for who told you St. Paul prayed for his health or where is it revealed in Scripture and therefore another may say no doubt St. Paul did not pray for his health c. for my part I cannot see how it should be resolved unles wee call Paul or Trophimus from the dead againe c. 16 That for any to teach men to pray conditionally for temporall benefits and with submission to the will of God expressed or implyed is to blaspheme the truth and to teach an ignorant and unfaithfull kinde of praying Concord cum Originali The Answer to this second Part. Mr. Norrice having laid downe his Preface in the next place be layeth downe the particular assertions of his owne collecting from my writing but sitting them for the most part to make good his conceits concerning them that so there might be some shew of honestie in his proceedings And therefore to make good his reports in the first place he setteth downe a preface pretending it to be the ground of my opinion concerning praying for outward things And to make that seeme apparant hee doth in the next place by an idle Prosopopeia faine me speaking to his purpose for saith hee hee saith that is Rice Boye saith these and these things So that the Reader must necessarily understand that Mr. Norrice doth bring me in speaking thus I Rice Boye doe say that this opinion is newly raysed from the dead c. Now what I have sayd and what he sayth good Reader thou shalt plainely see And that wee may proceed orderly and omit nothing I will speake particularly of each particular as they lye in order

patience manfully to persevere in the truth and that he would make us instruments of his glory Thus what I affirme in my writings concerning persecution and those tortured Saints Heb. 11. is cleared by the Scriptures from being dangerous But now to your collection In which writing as before is specified I use the very phrase of the Scripture which you have left out and here you bring me in to affirme that the Martyrs Heb. 11. that are said not to accept deliverance did refuse it or they might have bene deluded if they would which words are not in all my writings but they are of your owne invention So that the Reader cannot conceive but that I affirme those Martyrs had deliverance offered them but they refused to injoy their liberty together with the freedome of their consciences And to the end you might strengthen these conceits you have added this parenthesis of your owne so the Martyrs persecuted themselves In which saying you doe but labour to forestall the judgement of the Reader and possesse him with a bad conceit of what I have written before indeed hee doth truely understand or know what I have written that so you might the easier shape all to your owne foote Besids in this your extraction you have not placed those words which are mine as I have written them but you have taken some from the answer to your first argument and some from your other writing whereas you had done better had you placed my words and mine onely in their proper places I leave it to your conscience what you intended in doing the contrary Meane time I am sure I undergo many scandalls and foule reproaches which by reason of you and your proceedings are most falsely laid upon me 12. The twalefth place runneth thus in my writing Concerning those 2 places which you produce to proove your position you doe greatly mistake the true meaning of the holy Ghost in them For the meaning of the holy Ghost in that of Eccles 9.1.2.3 is quite contrary to your interpretation For your interpretation is according to the judgement of the world which judgement the holy Ghost doth condemne as appeareth vers 3. for saith hee this is an evill among all things that are done under the Sunne c. Men of the world judge it so but what then because they say there is no difference betweene the just and the unjust concerning these things must their saying therefore be true Alas it is no such matter c. This you know is written in my answer to your third argument wherein I give you to understand that you have greatly mistaken the true meaning of those 2 places which you alleadged to proove your position and that the meaning of the holy Ghost in that of Eccles 9.1.2 is contrary to your interpretation Now what is your interpretation of those words Is it not this namely that there is no certaine bettering of the outward state by faith and grace For after you had repeated the words of Eccles 9.1.2 you say thus Which could not be so if there were any certaine bettering of the outward estate by faith and grace So that here you make the Wiseman to patronize your saying and that these words of yours There is no certaine bettering of the outward estate by faith and grace is the summe or meaning of the holy Ghost in them Whereby it doth appeare that you make the meaning of the holy Ghost to be according to the judgement of the world For you make the holy Ghost to patronize this speech There is no certaine bettering of the outward estate by faith and grace which saying is the saying or judgement of the world and condemned by the holy Ghost vers 3. Now that the holy Ghost doth condemne your judgement being as I said before but the judgement of the world appeareth plainely in that is shewed in this verse that you offer violence to that text in drawing a conclusion which hath no sound footing from it the meaning of it being as appeareth by this verse contrary to your interpretation But here notwithstanding that before specified you give out in this collection that I affirme that when Salomon saith Eccles 9.2 all things come alike to all and there is one event c. hee speaketh not as the truth is but according to the judgement and censure of the world c. Is there any such saying in my writings or doe I say that Salomon in that place speaketh not as the truth is I remember indeed that I have said and so doe still that your interpretation of that place is not as the truth is but according to the judgement of the world but you find not this in all my writings that Salomon in this place speaketh not as the truth is What is this better then a plaine falsifying of my writings and a laying false imputations upon me But let this passe and in conclusion I pray you take notise that an argument framed according to the true intent and meaning of the holy Ghost in that of Eccles 9.1.2 will not in any measure contradict what I have affirmed concerning prayer for outward blessings 13. The thyrteenth place is thus in my writings In this argument I deny your Major proposition a doctrine more fit to be spued out then taught in the Church of Christ being as was your first proposition a chief pillar of the Church of Rome This wee will make plainely to appeare Whatsoever is mans duety to observe in Gods service that must be commanded by God for nothing but a commaundement from God can make a man owe a duety to God This is the ground of that conclusion which is there prooved by that of Eccles 12.13 and that of our Saviour Math. 28.20 whereupon I inferred this speech Now if any man shall teach men to observe any thing as a duety which God hath not commaunded t is beyond his commission A created worship a worship of his owne invention which God never required What is the whole drift of my speech or what is the doctrine which I said was more fit to be spued out then taught in the Church of Christ Was it not this Namely to make examples without any commandement to be the ground of a duety seeing such service as in my writings is prooved is will-worship and will-worship is idolatrie And wherein if you speake truely can you find fault with any thing which I have there written For is will-worship which is idolatry fit to be taught or cast out of the Church of Christ and is not that will-worship or a created service which is offered to God without the authority of any commaundement For who requires such a service at thy hands Nay if this doctrine was but reasonably pressed Examples without the authority of any commandement are sufficient grounds of duetyes or examples thô commanded are equivalent with precepts in Gods worship would it not looke more towards Rome then Sion There is great difference