wee were somtimes led headlong by Sathan at his pleasure but are nowe freed that it no more doth reigne or beare rule in vs vnto condemnation Againe whosoeuer are ledd by the Spirit of GOD are the sonnes of God and in the 7. Cap. 4. and 6. Cap. 16. Knowe you not that to whome you exhibit your selves servants vnto obedience his servants you are to whome you giue your selves obedient David feeling the great assaultes of sinne in his flesh and his inhabilitie to keepe the Lawe of GOD earnestlye prayeth vnto the Lorde Direct my steppes in thy worde saith hee and let none iniquitie haue dominion over mee After the stronge man is cast out CHRIST beareth the rule over vs and in vs by his Spirit So the scripture euerye where pronounceth vs Saincts by calling Kinges and Priestes a people set free not that wee sinne not in thought word and deede howrely and daylie but that sinne hath not dominion ouer vs If then wee were in bondage to sinne wee are the servantes of sinne and of death which GOD forbid Where Maister Giffard therfore reasoneth thus the regeneration is imperfect therefore the freedome is imperfect therefore there is some bondage yt is blasphemie For first our freedome is perfect in CHRIST ells his death is not sufficient Then though our sanctification bee not perfect yet is there no bondage but a rebellion of sinne which if yt shoulde reigne wee were not the servantes of CHRIST And while it seemeth for a time to reigne and wee obstinatly to cleaue vnto yt wee are iudged soe far as men can iudge the servantes of yt and so gyuen ouer from CHRIST vnto Satan till the grace of the Spirit againe to our iudgement appeare to beare rule As for David in the whole yeare after hee had commytted adulterye and murther hee never pleaded for his sinne when hee was reproued not did no longer cleaue vnto yt Soe likewise though wee fall and sinne and bee ledd awaye with sinne yet are wee not in bondage therevnto vntil wee obstinatly and wilfully give our selues vnto yt from CHRIST which you finde not in the 7. to the Roman but resisting of sinne a hatred of sinne a will to doe good a repentance and contynuall recouerye of himself and flying vnto Christ. Soe that your doctrine is false to saye the Apostle stoode in some spirituall bondage and my Argument still firme that these Ministers and people which stande in a professed bondage to a false governmeÌ„t their praiers are an abhomination vnto the Lorde till they repent and submit themselues vnto CHRIST and his lawes and ordinances Whiche the Lorde gyue them grace to doe euen speedely to depart out of the house of bondage and from all subiection of his Antichristian Hierarchie Christs vnvvorthie vvitnes for the truth of his Gospell IOHN GREENVVOOD FINIS Levi. 1.2.3 4. Chapt. 1. Cor. 6 19. 1. Petri 2 5. 〈◊〉 21 10. â—om 12.1 Rom. 8 26.15 Ephe. 4 7.8 etc. Isa. 28 9. etc. Hebr. 5.13 â— Corin. 3 2 Heb. 4 16 2 Eph. 3 12 1 Iohn 2 â— Ephes. 6 18. Phil. 4 6 The whole book of Psalmes Lament 3.40.41 Ioel â— 14 Moses 14 â— Prov. 4 18 19. Luke 11 2â— 1 Petri 2 2 Ephes. 4 13. Mala. 1 14. RoÌ„ 8 26 27 1 Ioh. 2 27 1. Tim. 2.1 Hebr. 13.15 Ephes. 6.18 Philip. 4 6 1. Cor. 14 15 Iohn 4.24 Rom. 8.26 Gal. 4.6 2. Cor. 4.13 Psalm 5â— 17. Psalm 4â— ende 43 1. Sam 1.17 Psalm 119 Rev. 2 7.11 1. Tim 3.15 Other foundatioÌ„ can no man laye c. Gallat 3.15 â—ebr 2.3.4 and 9.14 Matt 5.18 2. Timot 3.15.16.17 rev 22.18.19 2. Pet. 1.20 1. Cori 12.7 Ian. 5.13 Exo. 23.2 7. Argu. G. Gifford I. Greenwood Ia. 4.14 Rom. 8.7 and 11.34 1. Cor 2.16 â—â—d 3.19 1. Tim. 4.5 Act. 16.13 â—6 1. 〈◊〉 â— 1.2.3.4.5 â— Argu G. Giâ—â—ford I. Greenwood Gal 1.8.2 Heb. 22.18.19 2. tim 1.13 1 tim 6.14 2. Tes. 2.4 G. Gifford I. Greenwood â— Cor 2.16 〈◊〉 2.20 M. Barrowes refutation discovery etc. Rev. 14.9 10 11.1â—â— Esa 52.11 Jerem 51.6.45 Mal 12.6
Liturgies as Christ had to set downe a forme of praier he being Lord of the house The wickednesse of which collections you shall neuer be able to answeare And because you here vrge me therunto I will make answeare to your two places of Scripture wherwith by false interpretation you deceaue the simple which taken from you your matter is nothingh but cauilling The places are these Luce 11. Nom. 6. and because the one explanes the other and your collections the same from both I will beginne with nombers 6.32.33.34 etc. Thus shall you bless the Children of Israell saying the Lorde bless thee keep thee c. Here you say they were commaunded to vse the verie wordes prescribed in all their blessings This I say is not true for the Hebrew worde is Coh Tebaracu thus shall you blesse wher the worde Coh is an aduerb of similitude as we say after this maner which cannot be to say the same but according to the same instructions This worde Coh is ysed throughout the Bible in this maner in all the Prophets wheÌ„ they say thus saith the Lorde where the summe of their prophesies are onlie recorded to vs by the holy Ghost aÌ„d not all the wordes Againe this blessing is vsed in the Psalmes and Chronicles in prayer for the people in manie other wordes Ely blessed Hanna in other wordes etc. And where by Lâ—ce 11.2 yt is recorded that our Sauiour Christ commaunded his Disciples when you pray say our Father c. yt is playne by the doctrines following 4.5.6.8.11 verses that Christ tyed no man to the verie wordes saying ouer for he teacheth them to aske their particular wants as a childe asketh breade or an egg of his Father also to importune the Lorde for our particular wants But to make this place more playne the same holy Ghost in the 6. of Mathew 9. verse saith when you pray say thus Our Father c. where the greeke word houtos hath the same signification that the Hebrew worde Coh had which is after this maner and cannot be referred to the verie wordes saying ouer wherupon Mr. Calvin vpon those wordes saith Noluit filius dei prescribere quibus verbis vtendum sit The Sonne of God would not prescribe what wordes we must vse Now consider how falslie Mr. Gifford hath interpreted these Scriptures to say the Priests wer commaunded to vse the verie wordes and that Christ commaunded to vse the verie wordes As for his collections that therfore mens writings may be imposed vpoÌ„ publique assemblies by stint and number to be prayde vt is intollerable error and bringeth in all popery Here I must call all men that reade this fruictlesse discourse to be witnes of Mr. Giffords abuse of his tongue to the defacing of Gods truth In his Epistle he proclaymed that I called all men Idolaters which you shall perceaue to be his owne wordes and to that end I will breifly repeat yt In my first writing I affirmed the reading imposed Liturgies by stint aÌ„d limitation instead of true invocation as also all reading meÌ„s writings for praying to be idolatrye In his answeare he said he could not see by what collour yt could be called Idolatrie or maintayned out of Gods worde so to be but yt seemes the penners of these things take euery sinne against the first table of the lawe to be Idolatry if they do so saith he and with all do hold that no Idolater shal be saued then doubtlesse all are lost c. Tothis ignoraÌ„t excursorie I answered that all false and devised worship by mans inuention was Idolatrye as the first and second commandemens did testifie And so admit all the breaches of the first table were not idolatrye yet reading of mens writinges instead of praying must needes be idolatry seing yt is a transgression of the second Commandement Furder though I needed not have followed his emptye head euen a cloude without water yet I proceeded to proue that no idolater could be saved but by repentance for their knowne sinne and craving pardon with David for their hidden sinnes and secreat faults Moreouer said I do you thinke anie man is free from all inward and outward idolatrye seing we cannot keep one Commaundement and in some things we sinne all In which wordes i plainelie reproued his grossnes that concluded all men idolaters which committed any idolatrye and that no idolater could be sauld and distinguished betweene the sinne of ignorance weaknes and inperfection etc. in Gods children and open professed obstinate idolatrie Yet this godles man would lay to my chardg that i should call all meÌ„ idolaters wheras i neuer vsed such a worde in all my writings But only answered his folly in this running out from the question they were his owne wordes that brought this vpon his owne heade by concluding that if euery sinne against the first table were idolatrie and no idolater could be saued then all are lost let the grosnes then be his and not mine And i leaue it to the consideration of all men whether i may not say that they which traÌ„sgresse the first or second Commaundements do commit Idolatrie without absurdity But saith he though yt be so yet the Scripture calleth not the godly murtherers Idolaters etc. for the reliques of sinne remayning I answere that therfore your former absurd cauilling where you said if we hold it Idolatrie etc. ys by your owne mouth fully answered But to auoyde this foyle he hath an other euasion I thought saith he we had reasoned about such grosse idolatrie as a Church is to be condeÌ„ned and forsaken which is defiled therwith Here againe you misreport me I neuer reasoned to that end in this whole discourse but only laboured to shew all men this error of reading meÌ„s writinges instead of praying that they might learne how to conuerse with God and their owne Conscience in prayer And what mendes wil you make for this sclandering and defacing of the truth to all the world all that I desire is your repentance and amendement which God graunt vnto you if you you be his It followeth in your booke thus But seeing you confess thaâ— all men be Idolaters that is touching the remanents of sinne it must needs follow there is no Church free from spots c. This worde idolaters must still be yours and then i willinglie graunt that no man liuing is free from idolatrie concerning the reliques of sinne Also that no Church vpon earth can be without spot vpon earth So that now by your owne coÌ„fessioÌ„ I pleade not for perfection in this life though the more we want the more we ought to endeuour With what face then could you publish me an Anabaptist in your Epistle and out of one mouth giue contrarie sentence Doth your ordinary teach you to cast out such bitter waters of vntruthes was yt possible I should hold al men Idolatres and some men without committing of sinne after regeneration especially to mainetaine both such heresies as you
gyve out Well consider your self before the Lord call you to accompt for defacing his truth and pleading for Baal I grant yea I were not of God if I should speake otherwise that the deare servaÌ„ts of God fall into most lothsome sinnes after regeneration that the riches of Gods mercy might appeare in their repentance through the worke of his grace Then you reason thus if ther be allwaies spottes and imperfectnes in the true Church vpon earth then al your ArgumeÌ„ts you bring against the Church of England are of no force except you will mainetaine a perfection Mâ—ne answeare is I will not meddle with your Church to proue yt a false Church in this treatise but refer you to Mr. Barrowes refutation of Mr. Gifford him that handleth that part of your booke Yet I must tel you your argument is verie simple For after the same maner you migt reason thus If ther be no true Church without spottes vpon earth then the Church of Rome is the true Church for yt hath manie spottes you all Schismatiques Againe you assume the matter you should proue It wil be proued against you that you haue not EcclesiaÌ„ a people called fourth of the world to the obedience of Christ Then that the spottes of your Church are Egiptian vlcers incurable running botches But I purposed not to deale with your Church only my mind is to shew the vnlawfullnes of this readingh and imposing mens writings vpon mens Consciences in stead of true praying Of which sinne the Lord giue you and this whole land grace to repent that so men may learne more feruently to cal vpon God The first Argument against read prayer c. No Apocrypha must be brought into the publique assemblies for there onlie GODS vvorde liuely voyce of his owne graces must be hearde in the publique assemblies But mens vvritings the reading them ouer for prayer are Apocrypha therfore may not be brought into the publique assemblies G. 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. I. Greenvvood IN the answere of this you will needes oppose against both Proposititions and yet have nothing to say if not to royle the doctrines deliuered 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 Apocrypha against the liuely voyce of Gods graces when you see I said onlie that no Apocrypha might be brought into the publique assemblies And furder to explane my minde least you should willingly finde such a cauill I added this reason for there only Gods worde the liuely voyces of his graces are to be heard Where I acknowledged those liuelie voyces to be Gods ordinance yet nether to be called Apocrypha nor Canonicall How can you say then I would haue 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 Authentique Scriptures But say you then I will exclude the Paraphrases vpon the Scriptures and the Psalmes in metre etc. Affirme you them to be Apocrypha as you do and can do no other and I will through Gods grace proue they ought not to be brougt into the publique assemblies First no mans writinghs are giuen to the Church by testimonie of Gods spirit and we are onlie commaunded to heare what the spirith saith therfore though mens writings be permitted to be read priuatlie of them that will and therupon called Apocrypha that is hidden they may not be brought into the publique assemblies Secondly no mans writinhs are without errour and imperfections therfore not to be brougt into the publique asseÌ„blies The Church is the pillar of truth Thirdlie the Church is builded vpon the foundation of the Prophets and the Apostles Christ Iesus being the cheif corner stone and not vpon meÌ„s writinges Therfore mens writins may not be brougt into the publique assemblies Ephes. 2.20 and 1. Cor. 3. Fourthlie if we might bring in anie mens writings into the publique assemblies theÌ„ all mens writings which we iudge agreable to the Scriptures But this is forbidden Ecclesiastes 12.11.12 My proof of the first Proposition to this If anie mens writings are to be brougt into the publique assemblies by Gods commaundement because they are agreable to the Scriptures as you in an other place alleadge then all that are thought agreable to the Scriptures ought of necessitie by the same commandement and if ther be no commaundement then none are to be make Authentique which God hath not made Authentique For that were to set man in the place of God No mans writinges cary that maiestie that the penne of the holy ghost No mans writinges are Cecuromenai Authentique confirmed by signes and wonders from heauen sealed by Christes blood that not one worde or title shal be vnfulfilled The Scriptures are all sufficient All men must walke by that one rule To thinke ther were not rules ynoug prescribed by the Lord for his house were blasphemous and papisticall Now for the explication interpretatioÌ„ etc. and speach vnto God in prayer God hath giuen giftes vnto men to pray and prophecye and ordeyned his ministerye of Pastors Teachers whose liuely voice is appointed to be the mouth of God vnto the people and of his people vnto himself in the publique assemblies And thâ—se graces are not Apocryphall for no prophecie of the Scripture is of priuate interpretatioÌ„ idias epiluseos to euery one to giueÌ„ the manifestatioÌ„ of te spirit to proffit withal Most excelleÌ„t meÌ„ serue but their tyme in the publique asseÌ„blies Now I may coÌ„clude a I beganne That only Gods holy word the liuely graces of his holy Spirit are to be heard offred vp vnto him in 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 vnto God But conuinceth your self by your owne mouth thus True prayer ys not Apocrypha but all mens writings are Apocrypha Therfore meÌ„s writings is not true prayer Here when you haue nothing to say for your self you woulde make me belieue that I accoÌ„pt 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 accoÌ„pt the reading of theÌ„ for praying to be a grosse and superstitious abuse of theÌ„ yet theÌ„ to be holie and canonical Scripture And here you haue flatly ouerthroweÌ„ your self saying the worde Apocrypha is
crye night and day Experience we see in Moses who when he lifted vp his handes to heauen the Israelites so long preuayled Exod. 17. You can not make your read prayers serve in this vse with all your divises For how would you effect this except to make the Priest reade till he sweat againe with vaine repetitioÌ„ and the people that vse such stinted praiers to say theÌ„ ofteÌ„ ouer as the Papists their fifteene Aue marias and fiue Pater nosters as a cure of al their grieves By this litle I have spokeÌ„ yt may appeare though the Lorde knowes I am a maÌ„ of vncircumcised lippes neither able to vtter that God giveth me by faith to see in these high thinges neither yet coÌ„prehending anie title of the exceâ—llcy of the yet I hope yt shal appeare to Gods children how odious your marchandize is in Gods eyes and howe you make the ordinaÌ„ces of God of true praier of none effect by your traditioÌ„s he only approuing the liuely graces of his owne ministerie and such as haue giftes and are caled thervnto to be his mouth vnto the people aÌ„d the peoples mouth vnto him in the publique asseÌ„blies you inuent a newe worship and extinguish his which maketh meÌ„ fall into dissolutenes and bloudie tyrannie against his Sainctes And where I alleadged that Paul would pray with the spirit and vnderstanding and therfore not vp on a booke you answere that Paul had no such neede of a booke as other men haue But if you had looked vpoÌ„ the text better you should see that the Apostle in his owne person teacheth what ought to be donne in all Churches and of all men And that he there taketh away the abuse of spirituall giftes 1 Corin. 14.15 and in the same Chapter sheweth that this and all other his doctrines are coÌ„maundements of God vers 37. nowe either God prescribeth two wayes to pray or els your reading for praying is a devise of maÌ„ But your self have confessed there is no commaundement to reade praier for praying Yet here you cauill with your stale shift that Paul taught others to singe Psalmes vpon a booke which is a meere euasion seing singing is not praying The same Apostle saith to all that are borne of God because we are sonnes God hath sent fourth into our heartes the spirit of his sonne which cryeth Abba Father So that althoug we haue not like measure of grace yet if we cannot pray we haue not the spirit of God Gal. 4.6 I alleadged as you say a reason here why praier read cannot be true praier In readiâ—g we fetch the matter from the booke which moueth the heart In true prayer we fetch the matter froÌ„ the heart which causeth the mouth to speake Your answere is that this is a most ridiculous vanitie for tell me say you this when we bring fourth in true praier matter from the heart which causeth the mouth to speake hath not the heart bene first moued with the worde of faith etc Let men here witnesse with me what cause I had to esteeme you as a shorner Againe how emptie you are of anie spiritual sauour And here you haue no answere to giue but aske me certaine questions First whether when we bring fourth in true prayer etc. the heart hath not beene first instructed To this I answere that againe you confesse the reading prayer vpon a booke is not praying but an instruction of the heart to praye If you would stand to this we should not neede haue so much labour and all the places of Scripture which you haue alleadged for to proue reading praying haue beene meerly wrested by you to deceaue the simple Wel say you but if the heart be first instructed before yt can vtter matter in prayer whie may not the heart againe be moued with hearing or reading the worde and so vtter prayer Yes I graunt and still you graunt me that reading is not praying but moueth to prayer Then all your assemblies that haue no prayer but reading praiers haue no prayer at all aÌ„d all that vse read praier for praying do not praye but mocke with God See if your Ordinarie will here be pleased with you Yet you would denie all this with the same breath by a shifte saying The heart is moued wheÌ„ one heareth the prayer of the minister and presently sendeth fourth prayers togeather with him I trust you will not say that the heart of the hearer prayeth one thing and the Minister an other againe the prayer of the minister is the prayer of the people by Gods ordinance whiles they thinck one thinge and are mett to one end for auoyding confusion one speaketh yet al pray togeather one thing But the minister may as well preach and pray or reade anie chapter and praye as reade praiers and praye both in one action of the minde and voyce which were strange Your cauill then whether the heart may be moved and pray both at once is taken awaye seing you graunt reading and praying two seuerall excercises of the heart and voyce which cannot be performed at once with liuely voyce The conclusion is then that either ye must fetch the matter out of your booke wheÌ„ you reade prayer and so do not pray for the particular waÌ„ts wher with the heart is moued and pressed before you come or els you pray not with liuely voyce at al when you read The Lorde then hauing taught vs to breake vp our owne hearts and powre fourth our owne petitions with heart and voyce gyve grace to all his people so to worship him We must pray as necessitie requireth But stinted prayers cannot be as necessity requireth therfore stinted prayer is vnlawfull To this I answered approuing the Proposition And in the Assumption I did distinguish of matters to be prayed for as that there be thinges necessarie to be praied for at all tymes and of all men of these a prescript forme may be vsed at all meetings of the Church there be matters not at all tymes needfull to be praied for for such there can be no prescript forme to be vsed contynually c. I Haue proved in the first Argument that no mens writings are to be brought into the publique assemblies for there the liuely graces of Gods owne spirit and Cononicall Scriptures only must be heard In the Seconde the vnlawfullnes of reading for praying In the third the vnlawfullnes to impose any thing by coÌ„maundemeÌ„t that God hath not coÌ„maunded And here we shall handle in few wordes the end of your stinted prayers Your distinction is far differing from the wisedome of the spirit for though many thinges be at all tymes needful to the publique assemblies yet stand not the assemblies either al at any tyme or anie at all tymes in the same neede and feeling of them or fitnes to receaue them so that except you can make all assemblies in the same want of such thinges as are alwaies needfull or any at al tymes in the same preparednes
doubted what is this then but to deceaue your Reader both to iudge sinisterlie of me and be drawen from the truth himself But indeede you meane not this holden by force of ciuile bondadge or persequution for then ther were no difference betweene vs ād myne Argument should stand vntouched You affirme then that the Church may stand vnder a false gouernement inforced therunto by the tyranny of the ennemie and yet in that estate be the true apparant Church by open profession which is nothing els then that the Church may professe Christianisme and Antichristianisme both at a tyme subiect in minde to Christ and subiect to Antichrist in outwarde obediēce That you hold this doctrine in this place the processe of your matter proueth and to make all plaine your wordes in the last writing which here you summe vp were these But if the Church at any tyme be by mayne force restrayned from some priuiledges or haue some gouernement set ouer it which agreeth not with GODS worde which it cannot auoide c. See nowe how smoothly this man hath put away the crosse of Christ by teaching men to stand vnder a gouernement contrarye to Christes I thought the ordinances of the newe Testament had beene a kingdome that could not be shaken Heb. 2.28 that none could haue beene a mēber of Christ that receaueth the marcke of the Beast though yt be but in his hand or could be holden a member of Christ by outward profession that here had beene the patience of the Saincts to suffer vnto death rather then to bowe downe either in minde or bodie to an other gouernment then Christs How is he a Lorde to them that are not gouerned by him Well I needed not haue stand vpon this doctrine but that he nether prynted my former answere nor answered in these pointes and myne owne copie taken from me by the Bishops so that this man may retract what he will and accuse as please him if he haue anie common honestie let my former answere be seene But to proue the Church may be subiect to an other gouernement then Christs which is euen to say that a man may gyue all alleageance by outward practize to the Kinge of Spaigne and yet be her Ma◠true subiect He saith the Church was holden captiue in Babilon where he as conningly hideth himself as before though in my last writing I vrged him to answere whether the Church in Babilō was subiect to their Idolatrie or no. To the ciuile power I doubt not they were But if the Priestes and Leuites stood Priests to the Idolatrous worship in Babilon whether the people of Israel bowed downe to the outward practise and obedience of their Idolatrie or no then if they did so whether they stoode by profession the childrē of God or apostatate in that estate None of these thinges haue you answeared me Let the exāples of Hanania Mishaell and Azarin testifie Dan. 3. The people that retourned repented their transgressions wher they had any of them sinned and made a new couenant with the Lorde before they were receaued Ezra 9.14.15 and 10. Cap. 2.3.8 Yea the voyce of God was this come out of her my people ād touche no vncleane thing and I wil be your God We are before thee saith Ezra in our trespasse and we cannot stand before thee because of it You never renounced your Antichristian ministerie you neuer made newe couenant since the deepe defectiō of Poperye but still minister in that kingdome and wil not repent yet boast your selves to be the Church of God cryinge out the Temple the Temple I answeare then directlie that whiles you stād subiect vnto and practize ād communicate with other orders and gouernments then Christes you are not by outwarde professiō the Churches of Christ. I may not with you omitt the worde willfull because you persequute the light and so much higher is your sinne Here I must forewarne the Reader with diligēce to consider Mr. Giffords disagreement and mine he hauing accused me of a fundamētall heresie as he calleth it wheras he himself still maintayneth most grosse errors wher of I reproued him yet he persisteth Namely that the regenerate man may be said to stand in bondage to sinne by reason of the corruption of the fleshe that is in vs ād of our vnperfectnes in this life Then that one standing in outwarde bondage to opē knowē sinne may in that estate be accompted and cōmunicated with as the seruāt of Christ by outward profession both at one instant which is asmuch to say we may be to mās sight the seruaunt of the deuill and the seruaunt of Christ both at one tyme by outward profession so none should be excōmunicate none be without te world ād the church light and darcknes Christ and Belial should be mingled togeather The heresie wherof he most vniustly and vntruly proclaymeth to be mainteyned by vs is that the regenerate man consenteth not to sinne after regeneration although in the last writinge I testified the cōtrary Namely that the whole church might erre might cōmitt some kinde of Idolatrie that no mā was free from cōmitting sinne etc. And now I testifie to all the world that I was neuer infected with anie such Anabaptistry but haue euerie where resisted such dannable heresie I haue learned and taught manie degrees of sinne and differēces of trāsgressions which the deare children of God fall into after regeneration in thought word and deed of ignorance of knowledge of presumptiō slippes transgressions and obstinate sinne Yea that ther is no sinne except ehe sinne against the Holy Ghost but Gods childrē may cōmitt it after regeneration and be renued by repentance which we ought to pray for in all sinners but that one sinne except Not that men should herevpon take boldnes to sinne because God giueth repētance to his elect wherin the riches of his mercy appeareth but rather serue him in trembling and feare as a iealous God least with Esaw we find no place to repentance though we seeke yt with teares Againe though in Gods sight his elected are neuer forsakē vtterlie nor the Holy Ghost vtterly extinguished in the repenerate yet to mans iudgment he that cōmitteth opē knowē sinne and persisteth obstinatly in the same cannot be held the child of God to vs by outward profession but must be cutt of Nombers 15.27.31 Math. 18.17 and 1. Cor. 5. till they repent Much more none that stād opē professed mēbers of te false church subiect by the least outward bowing downe to this antichristiā Hierarchie ād so cōtinuing in bōdage to a false gouernmēt cā be holdē of vs te true professors of Christs Gospel Now let vs peruse te seueral doctrines Mr. Gifford affirmeth that the true church migt stād in bōdage to a false gouernmēt yet in that estate be helde and cōmunicated 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
one against the other For whiles the spirit striueth against sinne and raigneth in vs thoughe the fleshe rebell and cause vs to sinne seauen times a daye yet are we not ouercome of sinne so to remayne in bondage to sinne that it should contynue to reigne in vs as you may see in the same chapter Rom. 7.5.6 Where you alleage then that Paul saw a lawe in his members which did lead him captiue vnto sinne you do falsifie the text for he saith leading me captiue and not did leade etc. for ther was a stronger man or a stronger then man that suffered not the lawe of his members to reigne for saith he I my self in my minde serue the law of God but in the flesh the law of sinne so that the whole man could not be said to serue sinne But say you afterward as concerning then the inner man we may be said to serue the lawe of God and thervpon be called the free seruantes of Christ notwithstanding this corruption of sinne in the flesh So the whole man by reasoÌ„ of our imperfectnes may be said to be the servants of sinne No yt is not true for the whole man is called after the part thath hat greather rule in vs as if the fleshe rule in vs we are the servaunts of sinne and ledd by Satan at his pleasure but if the Spirit rule in vs we are the seruauntes of God Sonnes of God Sainctes of God Citizens of Ierusalem holie and free people Kinges and Priests not that we are perfect or sinne not but that sinne reygneth not in vs but the spirit wherby we suppresse sinne reprove sinne striue against sinne subdue sinne and though we fall seuen times yet we rise againe by repentance and serue not sinne Rightly therfore did I saye that no man can serve two masters for his servantes we are to whom we gyue â— our selues as seruants to obey whether yt be of sinne vnto death or of obedience vnto righteousnes Rom. 6.16.18 being made free from sinne we are made the servantes of righteousnes So that the regenerat man or he that is by outward profession the servant of Christ cannot be called the servant of sinne by reason of the coâ—â—uption of the old man and dregges of sinne neither can he that standeth in boÌ„dage to anie sinne and giueth himself ouer to yt be called in that estate the servant of Christ till he repent but the servant of sinne 2. Pet. 2.19 Therfore you must recant your false interpretation of Paul in the 7. to the Rom. and cease your blasphemous raylings in calling the trueth of God the rocke of Brownisme And consider the height of your sinne by concluding a bondage vnto sinne of the wholeman for the corruptions of the fleshe which through the worke of the Spirit is daylie subdued though never vtterly rooted out of our earthlie members and from the committing sinne through frayltie an obstinate professed bondage to the false Church false gouernment false ministerie etc. which is plainly the marck of the Beast to whom with outward obedience they bowe downe and stand servants in his kingdome Revel 14.9.11.12 As for the 4. of the Galat. 26. where the Apostle saith Ierusalem which is aboue is free with her Children yo udurst not open yt nor expound yt but blaspheame raile and sclander as though we should pleade for such a freedome as should detract from Magistrates lawfull aucthorities from having Gods ordinances established by commaundement vpon the Church etc. yea that we should hold Anabaptisticall freedome as though we had power not to committ or consent vnto sinne wheras we haue euerie where by practise and protestation by word and writing testified to our Souereigne Prince and to all men the contrary But Satan that old accuser and detracter of Gods children to deceaue the world sendeth out such lyinge spirites to deface the trueth We with all subiection and willinge obedience to our souereigne Prince teach all men their obedience to the higher powers Subiectes to Magistrates Flocke to Ouerseers children to PareÌ„tes wines to their husbands servantes to their Masters etc. in all things in the Lorde and if they commaund vs anie thing contrary to the lawe of God we then patientlie suffer without resistance or rebellious thaughtes The freedome then we haue to speake of here which Christ hath purchased for vs is first that triumphe ouer Hell Deathe aÌ„d damnatioÌ„ through the merites of Christ apprehended by faith wayted for in hope Rom. 8. Secondly that because we were sonnes by election he giueth vs the spirit of adoption and sanctification wherebie we mortifie the fleshe have reigne and dominion ouer sinne that yt shall never reigne in vs more vnto condemnation repenting daylie our trespasses and crauing pardon for our hidden sinnes and secret faultes Thirdly we are throughe the same spirit and worde of trueth deliuered from all subiection of Antichist of the false Church false ministerie false gouernment etc. And. they that haue not this freedome are not by outward profession the seruauntes of Christ. Furder we haue freedome from all traditions of men that seing we are bought with a pryce we are no longer seruants of men to be in bondage to anie beggerly rudimentes or devises of meÌ„ but in all peaceable maner to worship and serve God within the limites of our callings according to the word of God as yt is reuealed vnto vs We haue freedome to speake the trueth with all boldnes though all men should inhibite vs we would not haue the doctrine limited stinted bought and sold for Iewishe tythes or mercenarie stipendes We have freedome to seperate from such false Prophetts as your self to come out of Babel etc. And in the true Church to reproue and withstand anie sinne or traditions of meÌ„ in due order only to be guided and gouerned by Christes lawes and ordinaÌ„ces In all this I trust you shall not find anie Anabaptistrie in the freedome we professe this is the truth of the Gospell wherbie we are made free Thus then we still affirme that they which stand in open knowen bondage to sinne are the seruants of sinne and not of CHRIST till they repent by outward profession Furder that allwhich stand members of your parish assemblies stand not members of CHRIST by outward profession but in bondage to a false and Antichristian ministery gouernment worship etc. and the bond woeman and her sonne must be cast out Furder for all liturgies and other devises of meÌ„ besides the canonicall Scriptures and liuely graces of his Spirit we hold they ought not to be brought into the publique assemblies nor imposed vpon mens consciences But if anie will write such or reade such let yt be for their private vse as all other mens writings we despise not any directions by word or writing that may furder vs anie way to the practize of GODS ordinances yet may they nether be imposed vpon mens consciences not be made a part of GODS worship The Lorde therfore that hath thus far
fourth discouered the â—haff and mist of Antichrists delusions euen to babes and sucklings publish the glorious light of his blessed Gospell that the people may see the counterfeit iuglinges of all such false Prophetts and come out from amongst them that you may be ashamed of your execrable wares and forsake your Romish Priesthoode and gyue glory to God that yet offereth grace Amen Christs vnvvorthie vvitnes for the truth of his Gospell IOHN GREENVVOOD FINIS A Fewe obseruations of Mr. Giffards last cavills about stinted read prayers and devised Leitourgies HAving hertofore written an answere to Mr. George Giffards pretended defence of stinted read praiers and devised Leitourgies and since receiued an emptie replie wherin he doth nothing lesse then yeild to any sound reason alledged but vngodlily cauilleth at and peruersly wresteth the sence of so much as he toucheth I seeing no cause of further strife his former convinced to intermedle againe with perticular handling of his chaffe and smoke his reasons in effect the same before aÌ„swered haue only thought it my dutie to illustrate vnto the Readers some few brief poincts abused by him that they may the better be able to iudge of the former writings where vnto with these few helpes following I refer the trial WHeras I alledged out of the 8. to the Rom. and out of the 4. to the Galath that in the verie time and action of our praying to God the spirit of God was the only help no other help mentioned or that can be collected in the Scriptures Mr. Giffard having granted that reading prayer is not praying doth now answere that howsoeuer the Scripture doth extol and magnifie outward helpes and meanes yet when they are compared with God which worketh all in all by them or when the Scripture will set forth the efficacie and worke to be his alone they are either not mentioned or els if they be mentioned so cast downe as if they were nothing God buyldeth his Church saith he by the ministerie of men yet Paul is said to plant Apollos to Water but God to gyve the encrease 1. Cor 3. and therfore to gather from those places Rom. 8. Gala 4. that there neede or may be no outward help or meanes in the verie action and instant of praying is far awrye In which answer it euideÌ„tly appeareth he is so bent to turne away all truth and raise new strife as ther can be no expectation of agreement There is no sequence neither doth the scripture alledged prove his owne reasoÌ„ so that nothing haÌ„gs togeather No maÌ„ doubteth but that sometimes and in some places of scripture the outward meanes of begetting and encreasing faith is only recited aÌ„d sometimes the secret work of Gods spirit only sometimes both when yet they are not diuided but goe together aÌ„d all of God both inward worke and outward meanes though in way of comparison I never so read but rather the one repeated for both For shal I say that when the work of God and preaching therof is shewed to be the power of God vnto saluation that the inward worke of the Spirit is therfore not mentioned because the other is of God then both inward and outward meanes being of God aÌ„d God 's owne worke though the one by instrument that there is silencing of the one in way of coÌ„parison is not true But all this is nothing to our matter He should plainly haue affirmed that froÌ„ these places RoÌ„ 8. aÌ„d Gal. 4. it caÌ„not be proued that in the very instaÌ„t tyme aÌ„d actioÌ„ of owre praying to God the spirit only instructeth without outward helpes of instruction and he should haue seene I could proue as theÌ„ I did the contrarie vnto him RoÌ„ 8.26 The spirit doth together supplye or help our infirmities for we knowe not what to pray as we ougt but the spirit yt self maketh request for vs with sighes aÌ„d grones vnvtterable In the actioÌ„ of praying the spirit is here set downe in this place to be the meanes and help of instructioÌ„ teaching vs to aske aright no other meanes or helpes of instruction in that instant time and action of praying mentioned in this or any other place of scripture Therfore in the time of our praying and laying our hearts opeÌ„ to God the Spirit only doth instruct and openeth our mouth In this place let the word synanâ—ilambanetai be wel considered Againe Gal. 4.6 it is said because yee are sonnes God sent the Spirit of his Sonne into your hearts crying Abba Father The ArgumeÌ„t here is the same thet before this word crying sheweth the worcke of his Spirit or rather office in our continuall occasions of prayer to direct vs to vnburden and vnfold the heart so that in the instaÌ„t action we see no other And where I shewed him that reading in the actioÌ„ of praying could not be caled an help of instructioÌ„ at that time wheÌ„ we were powring forth our hearts vnto God the eyes and haÌ„ds lyft vp to heaue our meditation fixed vpoÌ„ our knoweÌ„ occasions and heart and mouth vnfolding theÌ„ my reason this That the minde and bodie could not be intent vpoÌ„ two diuerse distinct and seueral exercises and duties of minde and bodie at one time and instaÌ„t he inverteth my words and stealeth theÌ„ as a new shift to help him self as he supposeth returning theÌ„ thus in way of question demanding whether fasting lyfting vp our eyes and haÌ„ds to heaueÌ„ prostrating the bodie and kneeling be praier yt self or outward meanes and helpes to make the prayer more ferveÌ„t Euery simple maÌ„ wil laugh at him saith he if he make theÌ„ prayer ytself aÌ„d if they be helpes theÌ„ I haue brought the former proofes not froÌ„ an idle but from an vnsound brayne Leaue scorning and reproch and consider what helpes we did al this time intreate of was yt not instructioÌ„ of the minde by some other spiritual exercise then prayer in praying wil he call fasting kneeling etc. instructions of the minde what to pray theÌ„ he must needs plead for his Image and al poperie if these bodily actions and gestures be instructioÌ„ of the minde which are but preparations to make the body serviceable aÌ„d apt to aÌ„d in this dutie Further how learnedly he disputeth to make reading one of these bodily gestures or bodily actions only let it be coÌ„sidered of And as he coÌ„foundeth these bodily exercises and spirituall exercises so he sheweth himself ignorant and vnable to discerne spiritual gyftes and exercises one from an other with the distinct vse of them demanding whither the voyce of an other thaâ— prayeth be an outward help or prayer yt self an outward meanes to make our prayer more fervent He thinketh I will be laught at if I say it be prayer yt self Sure if in anie assemblie or where two or three are in Christs name gathered together epitoâ—uto and homothymadon vnto the same thing and with one minde for avoyding confusion they do vse but one voice and that by Gods order and