spirit is by the worke of the spirit to bring fourth of our hearts praier to God which is than in truth when yt agreeth to Gods word But reading is another matter namely a receauing of instruccion into the heart from the booke Out of the first Mr. GIFFORD maketh men beleeue he hath fetched two heresies the one a perfection of faith the other that faith cannot be ioyned vnto or stand vvith anie outvvard helpes for the encrease therof Litle marueile he found so mâ—nie heresies in our whole writinges that could finde two or three in my first reason but that you may remember your self better though you had two yeares to consider I will bring the wordes before you againe if peradventure you may have grace to call backe yourself I said if the sighes and groanes in that kinde of praying were of faith yt would minister matter without a booke this sentence I may confirme by manie testimonies of scripture that no peruerted spirit can gainesay or resist the scripture teacheth vs euery where that in praying the spirit onlie helpeth our infirmities no other helpes mentioned or can be collected in the present action of prayer through the Scripture He hath sent into our hearts the spirit of his Sonne crying ABBA Father vve beleeue therfore vve speake Yet here is not anie shew of perfectioÌ„ of faith but of the contrary praying for our wantes But this may be gathered that God onely accepteth the fruits of his owne spirit in prayer and requireth no more of anie but that euerie one according to the proportion of faith pray vnto him as occasion in them requireth Nowe to conclude that because in praying we neede not a booke to speake for vs when the heart it self and booke of our Conscience speaketh with God that therefore fayth neuer needeth instruction but is perfect were sclanderous false and senselesse The cause then of these heresies proceed hereof that your selfe Mr. GIFFORD would needes frame two syllogismes and in the moodes of your malice coÌ„straine the proposition of the present action in praying to a general sentence of all times and actions though both our question here was of the verie action of praying and in the conclusion of that very poynt within six lynes after this you had these wordes Euen in the time of their begging at Gods hands so that these heresies must be Mr. Giffords and not myne seeing they are found to be coyned of his idle brayne and godles heart only to defame the trueth But say you the most part are ignorant weake short of memorie c. therefore need al helps to stir them vp to pray c. where by your own confession reading is not praying but a help to stir vp to pray And euen hereupon all our errours arise that you cannot discerne the difference of spirituall gifts with the distinct vse of them We doubt not but before prayer and all the dayes of our life we haue neede of helps of instruction to praye aright and for the fitnes of the mind and bodie often fasting reading meditating etc. are great helpes to go before to humble our selues in praying but in the present action of prayer when the heart is talking with God the eyes hands etc. with attention lift vp to heaueÌ„ al the powers of our soules and bodies conuersant with God to take a booke and read cannot be called in this action a help but a confounding of the mind of Gods ordinances and a doing we know not what though before and after it be an excellent meanes ordeyned of God to instruct vs to pray and al other dueties As for the confirmation you talke of where I alleadged that a troubled minde is the penne of a readie writer therfore needeth not a booke to speake for yt in the action of praying By troubled minde i vnderstood such a minde as is preseÌ„tly moued with the sight of some sinne or vrged by other occasion a broken spirit a broken and contrite heart aÌ„d not such a minde as in dispayre or doubt ys perplexed and that the heart which is moued in faith with present occasion to call vpon God is the penne of a readie writer that is hath matter aÌ„d wordes enough without a boocâ— to vtter yt owne wantes we may reade throughout the Psalmes My throte is dry saith David I am vvearie with crying c. But here againe instead of answere you tell me I runne vppon the rocke of an hereticall opinioÌ„ of perfection Wherin i wonder but that i perceaue your right eye is blinded you should be so carelesse what you say nay what after two yeares studie you put in prynt Doth it follow that because the heart moued with occasion through the worke of faith hath wordes and matter enough in praying without a booke to speake for yt that therfore faith is perfect let equal Iudges coÌ„sider Here you say manie are so troubled perplexed in minde that they cannot pray till they haue some consolation by the direction of others which wheÌ„ they cannot haue reading vpon a booke is a notable help I allowe al this and agree if you would make reading one thing and prayer an other divers exercises of the spirit etc. But in the verie action of praying to haue an other speake vnto vs never so good wordes of exhortation were but a confounding of the minde and actioÌ„ and an abuse of both those holie exercises Euen so by your owne comparison reading vpon a booke in the action of praying seing we cannot do both at once Yt is the Spirit of God in the verie action of prayer that helpeth our infirmities David in praying finding his soule heauie stirreth vp himself thus My soule whie art thou cast downe whie art thou disquieted within me waite on God For I will yet giue him thaÌ„kes my preseÌ„t help and my God He had a troubled minde his mouth wanted no wordes to prouoke the Lorde to heare his complaint and his heart to waite vpon the Lorde and so through all the Psalmes you shall finde the conversing of the soule with God to be such as yt were a mockery to think reading vpon a booke could haue anie place in that action or that anie mans writing could lay out the present estate of the soule with the passions therof The Priest may say my booke whie art thou so euill prynted for wheÌ„ they reade the heart caÌ„not reasoÌ„ and talke with God To the second poynt which was but your bare assuming of the question to say a man may pray by the spirit vpon a booke c. I alleadged that to worship God in spirit is when the inward faith of the heart bringeth fourth true invocation etc. this you graunt to be most true and that none other is accepted of GOD then that which proceedeth from the inward faith of our owne heart But you think that reading vpon a booke is to bring fourth of the heart true inuocatioÌ„ This cannot be if we consider the difference
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
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
to lead vnto Finally in this forme off prayer by Christ we are taught that the end and scope off all our prayers ought to be the glory God in Christ. And that therefore we pray alway with submission off our selves and our requests vnto his will who being King and Lord ouer all knoweth and will performe what he seeth best for his glory and our good Mat. 6.13 And thus prayer conceyved or vttered in five words is better then ten thousand otherwise as the Apostle speaketh of prayer in another case 1. Cor. 14.19 Now the help which God hath promised ād giueth vnto vs in praier is his Spirit Which is as the fyer quickning and stirring vp our spirit to and in prayer given of God vnto vs for the helping off our infirmityes that we by it in faith should call vpon the Lord our Father in Christ Rom. 8.26.27 Gal. 4.6 with Exod. 30.7.8 And this fitly agreeth with the nature of God who as he is a Spirit in himselff so wil he off vs be worshipped in Spirit and truth Ioh. 4.24 Ephes. 6.18 Other helps as off praying vpō a book or of beads or the like read we not any appointed by God Many tymes in deed we read in the Scripture off the prayers off the faithfull made to the Lord but never off any one that read their prayers vpon a book or reckned them vpon beads etc. And no marvell seing the Lord did never eyther commaund to vse or promise to accept such service off him Therefore must it needs be that book prayers etc. are an invention off man and a vayne worship off GOD. Exod. 20.4.5.6 Esaie 29.13 Matthe 15.9 Neyther can this stand with the nature and dutyes off prayer before mentioned But in deed breedeth and nourisheth both ignorance and neglect off true prayer as by lamentable experience may be seen But into this poynt we will not now further enter seing it is sufficiētly handled in these Treatises which were purposely written concerning it Onely because Mr. Henry Barrow who was Mr. Greēwoods fellow prisoner and fellow Martyr hath also written of this point and namely cōcerning the book of cōmō prayer particularly in some books of his which now are scant to be gotten we thought it good likewise from thence to annex these few lynes following cōcerning it Mr. Barrow therefore in his discovery of the false Church speaking of the book of common prayer writeth thus Pag. 64.65.66.67 This book in that it standeth a publick prescript continewed Leiturgy as iff it were the best that ever was devised by mortall man yet in this place ād vse being brought into the Church yea or into any private house yt becometh a detestable idol standing for that yt is not in the Church of God and consciences of men namely for holy spirituall and faithfull prayer yt being nothing lesse but rather abhominable ād lothsome sacrifice in the sight of God even as a dead dogg Now vnder the law might neither any corrupt or any vnlawful sacrifice with any sene blemish be offred at the Altar nether any part of any beast though whiles yt liued never so sufficiēt being slayne before yt be brought vnto the Altar yt was abhomination vnto the Lord Euerie sacrifice must be brought quick ād new vnto the Altar ād there be slayne everie morning and euening how much more in this spiritual Temple of God where the offringes are spiritual and God hath made al his servātes Kings ād priestes to offer vp acceptable sacrifices vnto him through Iesus Christ who hath thervnto givē thē his holy spirit into their hearts to helpe their infirmities ād teach thē to crie Abba Father How much more hath he which ascended givē graces to those his servantes whome he vseth in such high seruices to the repairing of the Saintes the worke of the ministerie and the edificatiō of the church vnto whome God vseth thē as his mouth the Church againe on the other side vseth thē as their mouth vnto the Lord. Shal we think that God hath any time left these his servantes so singly furnished and destitute off his grace they cannot find words according to their necessityes and faith to expresse their wantes and desires but need thus to be taught line vnto line as children new weaned from the brestes what and whē to say how much to say and when to make an end to say this collect at the beginning that at the end that before the tother after this in the morning that at after noone etc. How like children or rather like masking fooles are these great clarkes dressed shew they not hereby that either they have no faith or els are such infantes as they haue more need to be fed thē to divide the portion vnto others Know they trow we what prayer or the spirit of God meaneth Prayer I take to be a confident demanding which faith maketh thorow the holy Ghost according to the wil of God for their present wātes estate etc. How now ca◠any read prescript stinted Leitourgie which was pēned many yeares or daies before be said a powring forth of the heart vnto the Lord or those faithful requestes which are stirred vp in them by the holy Ghost accordingl◠to their present wantes and estate of their heartes or Church vnlesse they can say that their heartes and Church stād in the same estate now and so still to their liues end shal cōtinue without either further increase or decrease change or alteratiō as they did thē yea that their childerēs childrē shal also so cōtinue to whome they leave and incommend this Leitourgie vnto the worldes end What a strāge estate is this that alwaies thus standeth at a stay The way of the righteous Solomon saith shineth as the light that shineth more and more vnto the perfect day as on the contrarie the way of the wicked is as the darknes they know not wherin they shall fall Our Sauiour Christ saith that if we gather not we scatter The Apostle Peter willeth the new borne babes to desire the sincere milke of the word that they may grow therby vntil they come to the measure of the age of the fulnes of Christ saith the Apostle Paul Now then if they and their church increase not in the measure of knowledg grace holines etc. yt is an infallible signe that they haue not the Spirit of God If they do increase why thē is not God served with his owne best giftes Is not the iudgmēt of the Prophet thē vpō thē wich saith cursed be the deceiuer with hath in his flok a male yet voweth ād sacrificeth vnto the Lord a corrupt thing Is this old rottē leitourgis their new sōgs they sing vnto te Lord with ād for his graces May such old writtē rottē stuffe be called prayer the odours of the Saintes burnt with that heavenly fire of the Altar the lively graces of the Spirit etc. may reading be said praying may such apocrypha
trumperie be brought into the Church off God and there be read reverenced aÌ„d receaued as the sacred word of God thrust vpon mens consciences yea vpon God himself whether he wil or no Is not this presuÌ„ptuously to vndertake to teach the spirit of God and to take away his office which as hath beene said instructeth al the children of God to pray eveÌ„ with inward sighes and grones in expressable and giueth both wordes aÌ„d vtteraÌ„ce yea and as the Apostle Ihon saieth we need no other teacher to these thinges then that annointing which we have receaved and dwelleth in vs. Is not this if they wil haue their written stuffe to be held and vsed as prayer to bind the holy Ghost to the froth and leaven of their lips as yt were to the holy word of God Is it not vtterly to quench and extinguish the spirit off God both in the ministerie and people whiles they tye both theÌ„ and God to their stinted numbred praiers Is this the vnitie and vniformitie that ought to be in al Churches and is amongst al Christes servantes to make theÌ„ agree in a stinking patcherie devised apocrypha leitorgie good for nothing but for cushsions and pillowes for the idle priestes and profane carnal Atheistes to rock them a sleepe and keep them in securitie wherby the conscience is no way either touched edified or bettered Truly I am ashamed to think much more to write of so grosse and filthie abhominacion so generally receaved even of al estates of these partes of the world who have by a popish custom and traditioÌ„ receaued yt one off and from an other without any warrant from the word For the Apostles I am sure these maister builders haue left no such president in or commaÌ„dement vnto the churches neither giuen them any such power to bring in or set vp any such apocrypha Lyturgie in the church of God They alwaies vsed spiritual praiers according to their present waÌ„tes and occasions and so taught all churches to pray alwaies with al maner off praier ond supplication in the spirit and therby to make knowen their wantes and shew their requestes in al thinges vnto God their heaueÌ„ly father Our Sauiour Christ also he taugt his disciples that God is a Spirit and wil be worshipped in spirit and truth He hath likewise set downe most excellent rules and a most absolute forme for al praiers in that part of scripture Mat. 6.9.10.11.12.13 commoÌ„ly but falsly called the Lords praier wherin he hath most notably instructed directed aÌ„d restrained our ignorant and inordinate desires to those excellent heades In which whatsoeuer is needful for vs to desire or lawful for vs to pray is in some one or other of those braÌ„ches included euerie one off the being a base and foundatioÌ„ wherevpoÌ„ and wherby to frame many millions of seueral peticions according to the seueral waÌ„tes and occasions at such several times as the saintes haue cause to pray They are al of theÌ„ so many euerrunning fountaines from which Godes seruaÌ„tes by the holy Ghost deriue and draw coÌ„tinually fresh aÌ„d new graces aÌ„d are al together such an abisme and vnmeasured â—ea of wisdome from which al Christes seruaÌ„tes thorough the world haue alwaies fetched all their knowledg graces confort and assurance of aÌ„d in their praiers according to the capacitie of the vessel of their faith some more some lesse al some yet haue not al of theÌ„ together much lesse any one of theÌ„ is able in the litle dish of his shallow vnderstaÌ„ding to comprise the vnmeasurable depth and greatnes of this Ocean of al wisdome aÌ„d grace Wherby yt is euideÌ„t as also by the circumstaÌ„ces and maner of deliuering the same by our Sauiour Christ by his Apostles Disciples and Churches spiritual vse of praier according to their present estate and wantes that these prescript wordes were not giuen or inioyned as a prescript praier so to be vsed by any even the wisest much lesse the simpler vnbroken vp vnexpounded etc. so much as a compendious summarie of al necessarie knowledg aÌ„d rules for al praier gathered by the Author of all wisdome into a brief for the direction and instruction of our weaknes and ignorance Of which endes aÌ„d vses whiles some are ignoraÌ„t or rather as their grosse idolatrie carnal dulnes and superstitious presumptioÌ„ sheweth are ignorant either what faithful praier or the spirit of God is whiles they both popishly abuse this Scripture as a principal collect in their publike leitourgie with their ofteÌ„ and idle repetition therof fiue times in their morrow masse etc. and also through this abuse they grow further bold to mould a new calfe a new Leitourgie of their owne and set that vp also in the church of God as they count yt Yf yt were granted theÌ„ that this scripture and sundry psalmes and other scriptures they alledg out of the prophetts were coÌ„manded and enioyned to be read and vsed as and for the very praiers of the church and of the Saintes then which nothing can be more false or grosly fond to conceaue yet which way if this were granted them can they hereby proue yt lawful for them to bring in thâ—ir owâ—e apocrypha deuises aÌ„d set them vp in the church as aÌ„d with the holy canonical word of God May their stinking filth be compared or placed with the heaueÌ„ly liuely word of God without vâ—sufferable blasphemie may the froth of their lips and follie of their heartes be thrust vpon mens consciences yea euen vpon the Spirit of God himself in this maner In the church of God may nothing come or be heard but the canonical scriptures aÌ„d liuely graces of Godes Spirit according to the same But these their apocrypha Leitourgies can neither be said the word of God neither the liuely graces of Gods spirit according to the same word seing they were made and conceiued long before and are wholy thus vsed without warrant example or commandement in the word of God yea are contrary to the rules of aÌ„d for praier to the exercise and vse of Gods Spirit and directly set against al the lawes of the first Table by worshipping God in vaine afther their owne traditions preceptes aÌ„d devises and not according to his holy Wil and commandement And agayne in his Refutation of Mr. Giffard he briefly summeth vp in generall some especiall reasons against the common prayer book afore said besides the discuâ—sing of it in particular from point to point His reasons concerning it in generall he thus propoundeth Refutat pag. 49.50 1. In that they presume to giue and enioyne their prescript wordes in praier they take the office of the holie Ghost a waye queÌ„ch the spirit of the ministrie and of the whole Church stop and keepe out the graces of God thrust their owne idle devises vpon the whole Church yea vpon God himselfe vvhether he wil or no 2. In that by their Leitourgie they prescribe vvhat and how much to reade at Morne to their Mattens at
Eauen c. teachinge the church and ministrie to pray by nomber slint and proportioÌ„ it is not onely popish but most friuolous and vaine disgracing and not instructing the Church and ministerie 3. In that by this their Leitourgie they prescribe vnto the Church what Scriptures publiquelie to read and vvhen to reade them as these Chapters and Psalmes at their matteÌ„s before noone those at afternoone c. On all the dayes that they have publique meetings and service through the yeere and so from yeere to yeere They therebie take from the Church the â—olie and free vse both of the Scriptures and spirit off God They therbie conceale and shut out of the Church a great part off Gods holie worde which they reade not As also abuse without order those Scriptures they enioyne to be read 4. In that they shread rend and dismember the scriptures from the holie Order and natural sense of their context to make them Epistles Gospels Lessons select Psalmes to their festivals and idol worship aboue-said They most heinouslie pervert and abuse the Scriptures to the high dishonor of God their owne feareful iudgment 5. In that they bring in aÌ„d coÌ„maunde the Apocrypha writings to be publiquelie read in the Church They both mainetaine and publiquelie teach the dangerous errors therin contayned to the poysoning and subverting of the faith of the church They thrust these devises of meÌ„ into the place of Gods worde causing the people therebie to reverence and esteeme theÌ„ as the holie Oracles of God of like aucthoritie dignitie and truth and to resorte vnto theÌ„ to builde their faith thervpoÌ„ and therbie they bring in an other foundation into the Church besides the high iniurie donne vnto God therbie 6. Finallie in that by this their Leitourgie they bring in erect aÌ„d enioyne a nevv straÌ„ge kinde of administratioÌ„ as is aboue proued in the perticulars They make and erect a new Gospel and so must needes also erect vnto yt a new ministrie For the ministrie of Christ is oÌ„ly bounde vnto aÌ„d vvil onlie administer by Christes Testament vvherein they haue a most perfect Leitourgie for the vvhole administration of his Church Therfore this present Leitourgie and ministrie of EnglaÌ„d are by al these reasons in general and particular founde aÌ„d proved at once to be counterfeite vngodlie and Antichristian Hitherto Mr. Barrow aÌ„d much more in his books afore named as the reader there may fynd Now to conclude the end of publishing these things is to stirre vp al that feare God seriously to mynd what true prayer is and to be carefull to vse it aright according to the word off God which in al thinges faith without which it is imyossible to please God must alway respect and build vpoÌ„ Rom. 10.17 and 14.23 Heb. 11.6 Iosh. 1.7.8 That so we may in this as in all other dutyes of godlynes learne to performe it so as whereby we may be coÌ„forted of God and God may be glorifyed off vs in Iesus Christ. 1603. FINIS ¶ TO THE CHRISTIAN READER TOvvching the treatises follovving know Good Reader that Mr. GREENVVOODS first vvriting concerning read prayer c. vvas by the Prelates taken from him Wherevpon he desired Mr. GIFFORD vvho vvrote against him and had the copy of it to publish it also to the vvorld But he vvould not do it and so by their meanes it yet remayneth suppressed For vvhat cause thou mayest vvell conjecture vvith thy selfe These things Mr. GREENVVOOD himself signifyeth here in the Treatise ensuing Novv if by any meanes that first of his come into thy handes be thou entreated for the truths sake eyther thy selfe to publish it or to deliver it to such as vvill That so the vvhole matter and cariage of it may better appeare to all men for the â—urther manifestation of the truth in this behalf In the meane tyme these are published for thy benefit The Lord give thee so to vse them as may be for his prayse and thy comfort in Christ Remembring alvvay that he is Mediator not for any false vvorship vvhatsoever but for that onely vvhich is according to his vvord Which poynt vvell mynded as it ought vvould soone end the question here controverted and all other the like vvith all such as feare God Mynd it therefore and so farevvell in the Lord. The preface 1. Cor. 2. 11. What man knoweth the things of a man if not the Spirit of man which is in himself Euen so the things of GOD knoweth no man if not the Spirit of GOD. 12. Now we haue receiued not the Spirit of the world but the Spirit which is of God that we might knowe the thinges of GOD giuen vnto vs. 13. Which things we also speak not in the words taught of mans wisdome but in wordes taught of the Holy Ghost we compare spiritual thinges to spiritual thinges My first writing being about that spiritual exercise of praier and true inuocacion of Gods reuerend name whereby the distressed soule of man loaden with the burden of sinne compassed also about with so many deceitfull enimies contynual assaults of Satan rebellion of the flesh entisements of the world etc. seeketh daylie help of God the Father giuer of all good giftes hauing thorough IESVS CHRIST free accesse by the direction of his holy spirit for all occasions to vnburden yt self of whatsoeuer grief or occasion of thankes yt is moued with I ought still and by Gods assistance shall keepe me in the meeknes of the spirit not witstanding his vnchristian railinges sclanders and reproches against me and the truth I then shewed that no other prayer could vtter and ease the seuerall occasions and distresses of this conscience and that no other mans writing could speake for this soule vnto God but the heart and mouth of him that prayeth for himself or is chosen the mouth of many vttering to God his or ther mindes for their present wantes or occasions of thanckes giuing according to the will of God as neede and occasion vrgeth and the spirit giueth vtterance And I furder proved that onlie this prayer pleaseth God and is grounded of faith to this effect I brought many reasons out of Gods worde admiring the ignorance of this age wherin hauing had the gospell of Christ thus manie yeares in our owne language to search and try al things by whole congregations do make no other prayer to God then reading ouer certeine numbers of wordes vpon a booke from yeare to yeare moneth to moneth day to day c. the same matter and words as they were stinted euen out of that Portâ—is englished out of Antichrists masse-booke besides priuate reading of mens writings instead of praying And seing this counterfeit shew of worship and pretended prayers was made common marchandize in euery assemblie by this Antichristian priesthood and that al men euery where were compelled to bowe downe herevnto and to offer by such counterfeit sacrifices I perceaved the first principle of Religion which is to inuocate the name of
vs we shall by that worde be either iustified or condemned Then either proue your matter from te Schriptures or els giue eare to the Scripture If those Churches you speake of bring mens writinges in to the publique assemblies et in force them to be read for praying I would see their warraÌ„t we belieue not because men say so or do so but because God speaketh And where he speaketh al men must besilent You may accuse â—ther Countries as you wil I knowe not their estate but your drudgery insteade of true worship is lothsome the Priest with his masse-booke and begger with his clapdisch canuize ouer the Pater noster for their bellie which is your com-mon worship with other trinckets We shall speake of a Liturgie in due place Here you breath out your accustomed lyes sclanders and 〈◊〉 First you terme vs Brownists and Donatists wheras I neuer conuersed wit the men nor their writings I detest Donatus his heresies And if they had beene instruments to teach vs anie truth we were not therfore to be named with their name we were baptized into Christs Browne is a member of your Church your brother and al Brownists do frequent your assemblies And here you wish the reader to consider that I condemne all reformed Churches do I condemne all Churched for reprouing a sinne by Gods wordes May not the true Churchâ—â— if they were such err Did I affirme at anie tyme thaâ— they were no true Church that vsed read prayers remember your self you knowe who is the Father of such vntruthes But because your Conscience bare you witnesse you had wrongfully chardged me and for me all true Christians you bring yt in by necessary consequence thus you affirme say you prescript formes of prayer brought into the publique assemblies to be the changing the worke of the Spirit into an idoll a tradition breaking Christian libertie a deade letter queÌ„ching the Spirit c and therfore most detestable But all reformed Churches recieue and vse it c. â— therfore You caÌ„ reason well to bring the thruth into conteÌ„pt your mouth to open and tongue wher as a sworde therunto If the proposition be true drawe what consequence you wil it is yours an not myne if the doctrine be true yt is Gods worde that giueth sentence against the sinne And if you haue 〈◊〉 sparâ—â—e of grace procure that we may decide the truth with other Churches Doth it follow that because imposing of mens writinges to be read for praying is an â—ynous synne therfore they that vse yt are no Church If I should say so I should iustlie be called an Anabaptist And here you accuse me to pleade for such a freedome in the Church that nothing be receaued which is imposed by commaundement Abaddon is the Father of such Prophets Doth yt follow that because we would haue â—he Church free from al traditions of men which haue no warrant in Gods worde that therfore we would not receaue Gods ordinances by Commaundement That we ought to receaue nothing by Commaundement in the worship of God which God hath not commaunded the secoÌ„d coÌ„maundement with the Scriptures I haue rehearsed are euident Deut 5.32 33. Mat. 25.2.3 Gal. 4.9 Collos. 2.20 But seing your self graueled considering all the world cannot lay a Commandement to bring theiâ— owne inventions into the assemblies wher God hath laide none but forbidden yt you ranne to your former places of Scripture to wrast them as before where your collections are but vaine repetitions of that which hath beene coÌ„vinced before Moses the Prophets etc. prescribed formes of prayers therfore men now may thrust their writings into the publique assemblies Your Argument is denied and yet here is no warraÌ„t for the reading them ouer for prayer G. Gifford The Church hath povver to expounde those prayers mentioned in the Scriptures and to apply them to their seuerall necessities c. I. Greenvvood If you meane by expounding the breaking vp off them by doctrine and by doctrine and prayer to aplye theÌ„ to the seueral vses of the church by liuely voyce far be yt from me to thinke otherwise But if you meane by expounding to make homilies vpon them or liturgies by writing to be thrust vpon the publique assemblies you are wide and now iustifie homilies instead of preaching and written prayers instead of praying shew your warrant The CHâ—â—CHES power is limited by the word G. Gifford When the prayers be framed and composed of nothing but the doctrine of the Scriptures and after the rules of true prayer nothing is brougâ— in which God hath not commaunded I. Greenvvood THis might have come in before your raylings but you sawe yt was too silly where is that commaundement of God that all meÌ„s wriâ—tinges in forme of prayer agreable to the Scriptures should bâ— brought into the publique assemblies your bare worde is not enough tâ— put 〈◊〉 to silence And when you have gott them into the Church yoâ— must prove that GOD hath commaunded they should be read foâ— praier Where I said our Sauiour Christ neuer vsed the wordes when hâ— praied of that forme of praier he gaue to his Disciples nether coÌ„mauâ—â—ded his Disciples to say ouer these wordes nether do we reade thaâ— euer his Apostles did use them or enforced others to vse anie certein number of wordes you say I speake vntrulie For say you the Disciple desired him to teach them to pray as Iohn taught his Disciples anâ— he commaunded them when you pray say Our Father etc. Luke 1â— and S. Math. an Apostle hath deliuered the same to the whole Church I answer I haue never heard that Ihon Baptist taught his Disciples to say ouer certeyne wordes nether can yt be gathered by our Sauiour Christes answere for he answeared not alwaies their verie demaunde according to their wordes but thervpon tooke occasioÌ„ to instruct them as he sawe neede And I haue proued by the 6. of Math. that our Sauiour did not commaunde them to say ouer the very wordes when they prayd for the word Houtos in Mathew signifieth after this maner Againe that Math. recordeth not the very number or the very same wordes that Luke doth And now I reason thus if Christ had commaunded those very wordes to be said ouer in praying then we must alwaies wheÌ„ we pray say ouer those wordes for in Math. â— he saith when you pray pray thus Our Father etc. The word when sheweth that this commaundement is to be observed at all tymes And then the Apostles sinned in praying other wordes Acts. 4.24.25 Furder yt being the most summary forme of prayer most ample most perfect etc. if those wordes were commaunded to be said ouer then we ought not to vse any others for he is accursed that bringeth not the best offringâ— he hath Malach. 1.14 By all these yt is euident that our Sauiour nor his Evangelists tyed no man to the very wordes saying ouer but according to that forme and those instructions and now leaue of your popish dreames
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
fall into any sinne except the sinne against the holye GHOST yet bee restored by repentance GODS grace so far abounding alwayes considered as then I noted that obstinacye in anye sinne make them to vs the servants of sinne whiles they so remayned not speaking this to giue leaue or incouragement to presume in the least or first step of sinne lest GOD leaue them to themselves but to giue them hope if they returne that haue so fallen hee excepteth generally against all presumptuous sinne saying of frailty Gods childrē may fall but of presumption hee maketh great doubt for anye so sinning to bee renued by repentance for it is spokē of the Maranatha to bee pronounced in this life to none but that bee in that sinne against the holye Ghost and here to fill his paper as his common shift is when hee can neither affirme nor denye hee putteth me to newe questions You must saith hee declare howe filthye incest is not sinne against the holye GHOST nor if a man kill his Father or Mother or children nor witchcraft nor familiarity with Spirits is not your meaning that the regenerate man may of presumption and obstinacy commit these If Maister Giffard shoulde thus vnderstande the worde may hee is in the same fault to say the regenerate may sinne of frailty And I answere furder hee coulde vnderstand the worde may otherwise if as in all his writinges hee caryed not this minde to take all in euil part to quarrell hee coulde have vnderstood it thus that God suffereth of his elect to fall into such sinne yet hee is able to reduce them by repentance and hath made promise to receive them iff they retourne and not haue cauilled in this maner in such thinges the horrour in the verye naming of which sinnes shaketh the flesh and bones of the godlye to heare or behold so that his drift is but to cast in a litle wormewood to deface the truth deliuered Therefore I will onlye prooue the generall doctrine before affirmed and for these perticulars let him that taketh pleasure in raking in them being sinnes not once to bee named amongst GODS children answere himself And much better might hee have put his question thus Whither wilfullye committing of sacriledge and presumptuous continuing to enchant in a false ministery with Iannes and Iambres resistinge the truth persecutinge the light against their knowledge bee not within the compasse of that sinne against the holye Ghost That GODS elect after regeneration doe fall into presumptuous sinne and for a time persist in obstinate sinne and may bee restored by repentance I thus prooue Manie of GODS children may bee excommunicat and vpon the repentance bee receiued againe as the incestuous person 1. Cor. 5. therefore do for a time remayne in obstinate sinne Againe euerie sinne is to bee prayed for but that one sinne against the holye Ghost 1. Iohn 5.16 Therfore presumptuous sinne is committed of GODS elect after regeneration That all presumptuous sinne is not sinne against the holy GHOST wee shall see by the discription of that sinne Hebr. 6. and 10. where there is dispyting of the Spirit accompting the blood of IESUS an vnholy thinge persecuting the light they haue sometimes tasted of and such like notes which are degrees further then presumption for there is presumption of ignorance of rashnes of hope of mercy and many times do the Prophets charge the people with rebellion against GOD so that all presumption cannot have the curse maranatha pronounced vpon it or the persons not to bee prayed for But sure I grant that presumption is neere to that sinne and there cannot bee that high sinue without presumption But now if all sinne but sinne of frayltie were vnpardonable your Clergie were in a wofull case that thus maynely resist the truth and persecute GODS servants Neither is this doctrine anye way contrarie to that I delyvered namelye that the regenerat man cannot bee said to stande in bondage to sinne after regeneration and the servant of GOD at the same time by outwarde profession for none are in bondage to sinne after their calling to the faith to our iudgment but suche as contynue obstinate in their open knowne sinne after due admonition that such stande not by outwarde profession the servants off CHRIST but of sinne and are to bee excommunicate hee willingly granteth and herevpon merueileth how I shoulde gather that obstinat grosse sinners shoulde not bee excommunicat which hee might playnlye perceiue if hee had eyes for if al the regenerat bee in bondage to sinne and so the servants of sinne and of Sathan howe should they cast out an other for bondage out of their fellowship by the power of CHRIST If Maister Giffard say because the obstinate is in greater bondage then the other this proueth not that the bond can cast out the bond by the power of Christ. Againe if all bee in bondage then none can bee houlden without for being in bondage to sinne so that none shoulde be excommunicat none without the worlde and the CHURCH light and darknes CHRIST and BELIALL should bee mingled together To all which hee hath made no answere but demandeth certeine questions and maketh such a formall conclusion as if all were in bondage vnto sinne His questions I grant all affirmantiuely yet denye his consequence Let him plainely proue therfore by euidence of SCRIPTURE that all that do sinne are bondslaues of sinne and when hee hath so done I shall therevpon conclude him a flat Anabaptist in the cheif ground of their profession Verye gladlye therefore woulde hee leave out the worde bondage and falslye accuseth and sclandereth mee in saying I holde that men can not outwardly appeare sinners and stand the servants of CHRIST both at a time which is an open vntruth Yt is hee that cannot put difference betwene sinning and bondage vnto sinne so that in one worde all his questions are answered If anie bee in bondage to sinne hee standeth a seruant thereof Now for the 7. to the Romanes the APOSTLE setting forth the strift betwene the flesh and the Spirit speaketh somtimes in the person of the one if I may so speake and somtimes of the other somtimes of the newe man or regenerat part or of himself so far as hee is regenerat somtimes of the olde man which is not wholly slayne but ful of rebellion striueth for maisterie Nowe I must demand of him whether of these two haue the preheminence dominion and rule in the regenerat the graces of the Spirit or the rebellions of the flesh The same APOSTLE saith the SPIRIT and that part off the man renewed there with which wee call the inner man In the 8. Cap. he maketh it playne The lawe of the spirit of life in CHRIST hath freed mee from the lawe of sinne and of death What is the lawe of the Spirit but the powre rule and dominion of the Spirit of GOD in vs And what is the lawe of sinne but the powre of sinne and bondage wherewith
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