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 have both For the Apostle shewes it was the chief part of their office to continue in the worde and prayer Act. 6.4.1 Cor. 14. and 1. Tim. 2 1 Acts. 2.42 besides all things are sanctified vnto vs by the word praier And because they never vsed doctrine in the Ch. but praier wēt before therfore their meetings is said to be vnto praier some things ther are I graunt that are not prescribed in particular and yet are commaunded by general doctrine as baptisme of Infants But whatsoever is commaunded either in particular or necessary collections from generall rules are of necessitie to be obeyed as the commaundements of God and may not be altered but your particular forms of prescript wordes have no such warrant Nowe seing you would have no prescript wordes of prayer for the minister to vle before his preaching not of necessitie for the Sacraments have none for excommunication etc. I wondred wher of your Portuis is made wherto it should serve except for churchings and burialls and such popery wherby you leaue the commaundements of God to sett vp your owne traditions And here vpon I demaunded wherupon you would make your stinted and sett praiers You marueile I should be so babling and make such questions you meane about your babling worship You saye of the particulars of the Lordes praier I demaunde nowe againe whether you can number the starres of heavē or the sandes of the sea if not much lesse the particulars of the Lords praier There is medecine and direction of praier for every soule every disease therfore to be drawē fourth by doctrine parier as need requireth you would sett a liturgie vpon some thinges and compell men thervnto every meeting which were no thing els but to seale vp the fountaine and send men to the drye pitts of your execrable devises from the whole fountaine to a pitcher of water from the liuely graces of Doctrine and prayer to your owne writings Paul commaunded to pray for Kings and Princes yet bounde no man what wordes to vse The Lord give you repentance of such presumptuous sinne as to alter his worship If you cannot knowe the estate of the soule before hand you can make no formes of wordes for it 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 of Christ is perfect and he pronounced accursed that addeth any thing therto or taken any there from yea al mē are bound to keep the true patterne therof without alterration
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 cōclude 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 thē 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
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 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
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