Priests GEORGE GIFFORD To condemne overthrow read prayer ye bring as the ground or foundation of al your matter this Sentence God is a Spirit to be worshipped in Spirit Iob. 4. This Scripture indeed is cleare strong to cut downe al carnal worship as disgreeing from the nature of GOD And if any maintaine that the very bodily action of reading is the worship of God it may fitly be alleadged against them c. IOHN GREENWODS Answer Wisdome is Iustified of her Children IT is agreed upon consented unto on both sides that seeing God is a spirit onely requireth such to worship him as worship him in spirit truth all carnall worship is cut downe hereby of what sort soever as disagreeing from the nature of God that all fantastical devises of men namely whatsoever is not warranted in his worde is carnall worship a wearisomnes unto him lothsome in his sight So that no man ought to intermedle attempt or practise any thing in shew of worship wher of they have not sure grounde of his worde For even our God is a consuming fire Now to put away all your bodily distinctions and earthly cavils I still affirme as I have proved the stinting imposing mens writings upon publique assemblies to have them read over by number and stint or any other way as a worship of God instead of true invocation is a meere devise of man so carnall worship as also all other reading of mens writings publiquely or privatly in this abuse for praying to God Yet say you to apply this Scripture Iohn 4.22.23 in this manner against read prayer is frivolous where I appeale to all mens consciences for the weight therof It is frivolous you say except I can prove that a man cannot pray by the spirit of God with sighes and groanes upon a booke or when prayer is uttered after a prescript forme c.. At the first step you goe about to alter the question All our prayers ought to be uttered after a prescript forme even that perfect rule and forme our Saviour gave to his Disciples and all posterities But this is nothing to the matter For the other which is nothing but a begging of the question I alleaged certayne reasōs to this effect First that those sighes groanes in reading instead of praying were not of faith seeing that those sighes grones that proceed of faith minister matter to pray without a booke 2. That you did but barely affirme the question in calling it prayer by the spirit when one doth read seing reading is not praying at all for as I then alleadged to invocate the name of God in spirit is by the worke of the spirit to bring fourth of our hearts prayer to God which is then in truth when it agreeth to Gods word But reading is another matter namely a receaving of instruction into the heart from the booke Out of the first Mr. GIFFORD maketh men beleeve he hath fetched two heresies the one a perfection of faith the other that faith cannot be joyned unto or stand with anie outward helpes for the encrease therof Litle marveile he found so many heresies in our whole writings that could finde two or three in my first reason but that you may remember your self better though you had two yeares to consider I will bring the wordes before you againe if peradventure you may have grace to call backe your self I said if the sighes grones in that kinde of praying were of faith it would minister matter without a booke this sentence I may confirme by many testimonies of scripture that no perverted spirit can gaine say or resist the scripture teacheth us every where that in praying the spirit onely helpeth our infirmities no other helpes mentioned or can be collected in the present action of prayer through the Scripture He hath sent into our hearts the spirit of his Sonne crying Abba Father we beleeve therfore we speake Yet here is not any shew of perfection of faith but of the contrary praying for our wantes But this may be gathered that God onely accepteth the fruits of his owne spirit in prayer and requireth no more of any but that every one according to the proportion of faith pray unto him as occasion in them requireth Now to conclude that because in praying we neede not a book to speake for us when the heart it self book of our conscience speaketh with God that therefore sayth never needeth instruction but is perfect were slanderous false and senselesse The cause then of these heresies proceed hereof that your sel fe Mr. Gifford would needs frame two syllogismes in the moodes of your malice constraine the propositiō of the present action in praying to a generall sentence of all times and actions though both our question here was of the very action of praying in the conclusion of that very point within six lines after this you ad these wordes Even in the time of their begging at Gods hands so that these heresies must be Mr Giffords and not myne seeing they are found to be coyned of his idle brayne and godles heart only to defame the trueth But say you the most part are ignorant weak short of memorie c. therfore need all helps to stir them up to pray c. where by your own confession reading is not praying but a help to stir up to pray And even hereupon al our errours arise that you cannot discerne the difference of spiritual gifts with the distinct use of thē We doubt not but before prayer al the daies of our life we have neede of helps of instruction to praye aright for the fitnes of the mind bodie often fasting reading meditating c. are great helpes to go before to humble our selves in praying but in the present action of prayer whē the heart is talking with God the eies hands c. with attention lift up to heaven all the powers of our soules bodies conversant with God to take a booke read cannot be called in this action a help but a confounding of the mind of Gods ordinances and a doing we know not what though before and after it be an exeellent meanes ordeyned of God to instruct us to pray and al other dueties As for the conformation you talke of where I alledged that a troubled minde is the penne of a readie writer therefore needeth not a booke to speake for it in the action of praying By troubled minde I understood such a minde as is presently moved with the sight of some sinne or urged by other occasion a broken spirit a broken contrite heart not such a minde as in dispayre or doubt is perplexed and that the heart which is moved in faith with present occasion to cal upon God is the penne of a readie writer that is hath matter and wordes enough without a book to utter his own wantes we may reade throughout the Psalmes My throte
some things we sinne all In which wordes I plainely reproved his grossnes that concluded all men idolaters which committed anie idolatrie and that no idolater could be saued and distinguished betweene the sinne of ignorance weaknes and imperfection c. in Gods children and open professed obstinate idolatrie Yet this godles man would lay to my charge that I should call all men idolaters wheras I never used such a worde in all my writings But onlie answered his folly in this running out from the question they were his owne wordes that brought this upon his owne heade by concluding that if every sinne against the first table were idolatrie and no idolater could be saved then all are lost let the grosnes then be his and not mine And I leave it to the consideration of all men whether I may not say that they which transgresse the first or second Commandements do commit idolatrie without absurdity But saith he though it be so yet the Scripture calleth not the godly murtherers idolaters etc. for the reliques of sinne remayning I answere that therefore your former absurd cavilling where you said if we hold it idolatrie etc. is by your owne mouth fully answered But to avoyde this foile he hath an other evasion J thought saith he we had reasoned about such grosse idolatrie as a church is to be condemned and forsaken which is defiled therwith Here againe you misreport me J never reasoned to that end in in this whole discourse but onlie laboured to shew all men this error of reading mens writings instead of praying that they might learne how to converse with God their owne Conscience in prayer And what mendes will you make for this slandering and defacing of the truth to all the world all that I desire is your repentance and amendement which God graunt unto you if you be his It followeth in your booke thus But seeing you confess that all men be Idolaters that is touching the remanents of sinne it must needs follow there is no Church free from spots etc. This worde idolaters must still be yours then I willinglie graunt that no man living is free from idolatrie concerning the reliques of sinne Also that no Church upon earth can be without spot upon earth So that now by your owne confession I pleade not for perfection in this life though the more we want the more we ought to endevour With what face then could you publish me an Anabaptist in your Epistle and out of one mouth give contrarie sentence Doth your ordinary teach you to cast out such bitter waters of untruthes was it possible I should bold al men idolaters some men without committing of sinne after regeneration especially to maintaine both such heresies as you give out Wel consider yourself before the Lord call you to accompt for defacing his truth and pleading for Baal I grant yea I were not of God if I should speake otherwise that the deare servants of God fall into most lothsome sinnes after regeneration that the riches of Gods mercie might appeare in their repentance through the worke of his grace Then you reason thus if ther be alwaies spottes and imperfectnes in the true Church upon earth then all your Arguments you bring against the Church of England are of no force except you will maintaine a perfection Mine answere is I will not meddle with your Ch. to prove it a false church in this treatise but refer you to Mr Barrowes refutation of Mr Gifford him that handleth that part of your booke Yet I must tell you your argument is verie simple For after the same manner you might reason thus If ther be no true Church without spottes upon earth then the Church of Rome is the true Ch. for it hath manie spottes and you all Scismatiques Againe you assume the matter you should prove It will be proved against you that you have not Ecclesiam a people called fourth of the world to the obedience of Christ Then that the spottes of your Church are Egyptian ulcers incurable running botches But I purposed not to deale with your Church onelie my mind is to shew the unlawfulnes of this reading and imposing mens writings upon mens Consciences in stead of true praying Of which sinne the Lord give you and this whole land grace to repent that so men may learne more ferventlie to call upon God The first Argument against read Prayer c. No Apocrypha must be brought into the publique assemblies for there onelie GODS worde and lively voyce of his owne graces must be hearde in the publique assemblies But mens writings and the reading of them over for prayer are Apocrypha therefore may not be brought into the publique assemblies GEORGE GIFFORD First touching the Proposition No Apocrypha is to be brought into the publique assemblies What can be more false Apocrypha is opposed against Canonicall If nothing may be brought into the publique assemblies but Canonicall Scripture then the Sermons and prayers of Pastors are to be banished c. IOHN GREENWODS Answer IN the answere of this you will needes oppose against both Propositions yet have nothing to say if not to royle the doctrines delivered with your feete least others should drinke therof The part of a wise man had beene to lay his hand on his mouth In the first Proposition you would oppose the worde Apocripha against the lively voyce of Gods graces when you see I said onlie that no Apocripha might be brought into the publique assemblies And further to explane my minde least you should willingly finde such a cavill I added this reason for there only Gods worde the lively voyces of his graces are to be heard where I acknowledged those livelie voyces to be Gods ordinance yet nether to be called Apocrypha nor Canonical How can you say th̄e I would have these or that these are banished if all Apocrypha writings be banished the publique assemblies Yet as I told you I take Apocrypha to be all writings but the Canonicall Authenique Scriptures But say you then I will exclude the Paraphrases upon the Scriptures and the Psalmes in Metre etc. Affirme you them to be Apocrypha as you doe and can do no other I wil through Gods grace prove they ought not to be brought into the publique assemblies First no mans writings are given to the Church by testimonie of Gods spirit we are onelie commaunded to heare what the spirit saith therefore though mens writings be permitted to be read privatelie of them that will and therupon called Apocrypha that is hidden they may not be brought into the publique assemblies Secondly no mans writings are without errour and imperfections therfore not to be brought into the publique assemblies The Church is the pillar of truth Thirdlie the Church is builded upon the foundation of the Prophets and the Apostles Christ Iesus being the cheif corner stone and not upon mens writings Therefore mens writings may not be brought into the
to the Apostles namely to use that prescript forme of prayer as the perfect patterne direction to all mens true prayers But you I trust will make difference betwixt a forme to all prayers and praying or prayer And here you vehemently urge me to answeare you before I see you conclude any thing from the place and so I should runne into follie to answeare a matter before I heare it In your first entrance of this discourse you were rounde in your Syllogismes by two at once to wraft my wordes and can find none for your self Yt seemes your conscience is witnes the matter would not hang together And me thinkes you had never more neede to have shewed what you would drawe from this place Luke 11. Seing I either mistooke you the last time or els you make a simple collection which was this Christ said to his Disciples when you pray say Our Father and not when you meditate say Our Father Now what would you conclude of this except as I said that Christ would not have them meditate that Scripture But this I perceave was not your meaning now I partlie thinke your Argument should be if the sworde were not broken in the sheath thus Christ commaunded his Disciples when they prayde to say Our Father c. therefore to be tyed to reade over or say by roate certaine wordes is lawfull praying For the first that our Saviour Christ tyed no man or commaunded none to say over those verie wordes when they prayde but to pray according to that form after that manner as Math. 6. I manifested in my first writing I. that our Saviour did not commaunde us to use those wordes 2. that Matth. 6. doth not keepe the same wordes nor that number of wordes which Luke 11. doth 3. that he did not say read these wordes when you pray or say these wordes by roate After all which reasons slilye passed away in both your answeres you come with your bare affirmation that he commaunded those wordes to be said over by roate or reading Yea a litle after you say it is false to say that he commanded not the verie wordes to he said over when we pray And you further conclude that because Christ commaunded his Disciples to say over those wordes therefore all mens writings in the forme of praier may be brought into the publique assemblies to be read for praier being agreable to the worde To which I answere that seing no mans writings are without errour it is pernitious and blasphemous doctrine you collect First because you make mens writings of equal authority with the forme of praier which Christ hath prescribed 2. for that you give men as much liberty and authority to frame and impose their Liturgies as Christ had to set downe a forme of praier he being Lord of the house The wickednesse of which collections you shall never be able to answere And because you here urge me thereunto I will make answeare to your two places of Scripture wherwith by false interpretation you deceave the simple which taken from you your matter is nothing but cavilling The places are these Luke 11. Num 6. and because the one explanes the other and your collections the same from both I will beginne with numbers 6.32 33.34 etc. Thus shall you bless the Children of Israell saying the Lord bless thee and keep thee etc. Here you say they were commaunded to use the verie wordes prescribed in all their blessings This I say is not true for the Hebrew worde is Coh Tebaracu thus shall you blesse wher the worde Coh is an adverb of similitude as we say after this manner which cannot be to say the same but according to the same instructions This worde Coh is used throughout the Bible in this maner in all the Prophets when they say thus sayth the Lorde where the summe of their prophesies are onely recorded to us by the holy Ghost and not all the wordes Againe this blessing is used in the Psalmes and Chronicles in prayer for the people in manie other wordes Ely blessed Hanna in other wordes etc. And where in Luke 11.2 it is recorded that our Saviour Christ commaunded his Disciples when you pray say Our Father c. it is plaine by the doctrines following 4.5.6.8.11 verses that Christ tied no man to the verie wordes saying over for he teacheth them to aske their particular wants as a childe asketh breade or an egg of his Father also to importune the Lorde for our particular wants But to make this place more plaine the same holy Ghost in the 6. of Mathew 9. verse saith when you pray say thus Our Father etc. where the greek word houtos hath the same signification that the Hebrew worde Coh hath which is after this manner cannot be referred to the verie wordes saying over wher upon Mr. Calvin upon those wordes faith Noluit filius Dei prescribere quibus verbis utendum sit The Sonne of God would not prescribe what words we must use Now consider how falslie Mr Gifford hath interpreted these Scriptures to say the Priests were commaunded to use the verie wordes and that Christ commaunded to use the verie wordes As for his collections that therefore mens writings may be imposed upon publique assemblies by stint number to be prayde it is an intollerable error bringeth in all poopery Here I must call all men that reade this fruitlesse discourse to be witnes of Mr. Giffords abuse of his tongue to the defacing of Gods truth In his Epistle he proclaymed that I called all men Idolāters which you shall perceave to be his owne wordes and to that end I will breifly repeat it In my first writing I affirmed the reading imposed Liturgies by stint and limitation instead of true invocation as also all reading menswritings for praying to be idolatrie In his answere he said he could not see by what collour it could be called Idolatrie or maintayned out of Gods worde so to be but it seemes the penners of these things take every sinne against the first table of the Lawe to be Idolatrie if they doe so saith he and with all doe hold that no Idolater shal be saved then doubtlesse all are lost c. To this ignorant excursorie I answered that all false and devised worship by mans intention was Idolatrie as the first and second commandements did testifie And to admit all the breaches of the first table were not idolatrie yet reading of mens writings instead of praying must needs be idolatry seing it is a transgression of the second Commandement Further though I needed not have followed his emptie head even a cloude without water yet I proceeded to prove that no idolater could be saved but b y repentance for their knowne sinne and craving pardon with David for their hidden sinnes and secreet faults Moreover sayd I doe you thinke anie man is free from all inward and outward idolatrie seing we cannot keep one Commandement and in
professed subiects of false government no censures of admonition belonging vnto them but calling of them to repentance separation from the false Church Then as the wife that giveth her self to be one with an other man is an adulteresse Rom. 7.3 so that Church that subiecteth herself to an other government ordinances and lawes then Christs is an harlot Now lett all men say whether I had not iust cause to say you speak like a carnall libertine and an Athiest yea now as one having his conscience seated to affirme that the Church remayninge in open knowne bondage to a false government may saye as Paul said it is not I that sinne And that continuing in that adultrie she is the spouse of Christ by outward profession You would saye it were a false Argument to say the Church hath manie imperfections ignorances transgressions etc. therfore standeth in bondage to sinne nay standeth in bondage to an other heade and an other government then Christ Even so to saye the Church doth sinne therfore may contynue in bondage to sinne is false doctrine nay to say it may stand in open professed subiection to Antichrist be esteemed the Church of Christ by outward profession in that estate is damnable doctrine It is the flat contradiction of all the rules of the Scripture to say a man may stand in bondage to sinne and the free servaunt of Christ by outward profession by mans iudgement at one tyme seing the obstinate offenders are to be cast out of the assemblie But nowe though the regenerate may fall into these high sinnes and contynve in their sinne a long time yea manie yeares depriued of Gods grace to mans seeming to vs he is the servant of Satan for anie thing wee see yet the Spirit of GOD is never vtterlie extinguished or or deparred after regeneration but will recover the man againe and bring him to repentance as David after a whole yeare for the stronge man once displaced and cast out by a stronger then he the spirit never vtterly departed againe for then it were impossible that man should be renewed Mat. 12.31 Heb. 10.29 and 6.4 And herevpon I might saye Paul never contynued captive in sinne but was alwaies renewed by repentance Furder this spirit of God the sparkes wherof were never quenched vtterlie did not nor could not consent or give place vnto sinne for here is the enmitye and battel betweene the spirite and the flesh everie where spoken of Gal 5.16.17 Rom. 7. May I not now say then that Paul never contynued captive vnto sinne nor consented vnto sin concerninge the inner man or gave place vnto sinne in that place mentioned without heresie And still reprove you that when Paul reasoneth of the old man or corruption in him you will conclude it of the new man or inner man and of the whole man when you see evidently he opposeth the one against the other For whiles the spirit striveth against sinne and raigneth in vs though the fleshe rebell and cause vs to sinne seaven times a daye yet are we not overcome of sine so to remayne in bondage no sinne that it should contynue to raigne in vs as you may see in the same chapter Rom 7.5.6 Where you alleage then that Paul saw a lawe in his members which did lead him captive vnto sinne you do falsifie the text for he saith leading me captive and not did leade etc. for ther was a stronger then man that suffered not the lawe of his members to reigne for saith be I my self in my minde serve the law of God but in the flesh the law of of sinne so that the whole man could not be said to serve sinne But say you afterward as concerning then the inner man we may besaid to serve the lawe of God and thervpon be called the free servants of Christ notwithstanding this corruption of sinne in the flesh So the whole man by reason of our imperfectnes may be said to be the servants of sinne No it is not true for the whole man is called after the part that hath greater rule in vs as if the fleshe rule in us we are the servaunts of sinne and ledded by Satan at his pleasure but if the Spirit rule in vs we are the servauntes of God Sonnes of God Sainctes of God Citizens of Ierusalem a royall nation holie and free people Kinges and Priests not that we are perfect or sinne not but that sinne raygneth not in vs but the spirit wherby we suppresse sinne reprove sinne strive against sinne subdue sinne and though we fall seven times yet we rise againe by repentance and serve not sinne Rightly therfore did I saye that man cannot serve 2 masters for his servantes we are to whom we give our selves as servants to obey whether it be of sinne vnto death or of obedience vnto righteousnes Rom. 6.16.18 being made free from sinne we are made the servantes of righteousnes So that the regenerat man or he that is by outward profession the servant of Christ cannot be called the servant of sinne by reason of the corruption of the old man and dregges of sinne neyther can he that standeth in bondage to anie sinne and giveth himself over to it be called in that estate the servant of Christ till he repent but the servant of sinne 2. Pet. 2.19 Therfore you must recant your false interpretation of Paul in the 7. to the Rom. and cease your blasphemous raylings in calling the truth of God the rocke of Brownisme And consider the height of your sinne by concluding a bondage vnto sinne of the whole man for the corruptions of the fleshe which through the worke of the Spirit is daylie subdued though never vtterly rooted out of our earthlie members and from the committing sinne through frayltie and obstinate professed bondage to the false Church false government false ministerie etc. which is plainly the marck of the Beast to whom with outward obedience they bowe downe and stand servants in his kingdome Revel. 14.9.11.12 As for the 4 of the Galat. 26. where the Apostles aith Jerusalem which is abone is free with her Children you durst not open it nor expounde it but blaspheame raile and slander as though we should pleade for such a freedome as should detract from Magistrates lawfull authorities from having Gods ordinances established by commaundement vpon the Church etc yea that we should hold Anabaptisticall free dome as though we had power not to committ or consent vnto sinne wheras we have everie where by practise and protestation by word and writing testified to our Sovereigne Prince and to all men the contrary But Satan that old accuser and detracter of Gods children to deceive the world sendeth out such lyinge spirites to deface the truth We with all subiection and willinge obedience to our sovereigne Prince teach all men their obedience to the higher powers Subiectes to Magistrates Flocke to Overseers children to Parentes wives to their husbands servantes to their Masters etc. in all
More vvorke for PRIESTS OR AN ANSWERE TO GEORGE GIFFORDS pretended defence of Read Prayers and devised Leitourgies comprised in the first part of his booke Intituled A short Treatise against the Donatists of England Wherein Is proved that the serving of God in such away and manner is a superstitious and vaine worship Written By JOHN GREENWOOD Christs faythfull Martyr Here-unto Is added by another man many other arguments against stinted service and booke prayer Luk. 16. 15. That which is highly esteemed among men is an abomination in the sight of God Printed in the yeere 1640. The Preface MY first writing being about that spiritual exercise of prayer and true invocation of Gods reverend name whereby the distressed soule of man loaden with the burden of sinne compassed also about with so many deceitfull enimies continual assaults of Satan rebellion of the flesh entisements of the world etc. seeketh daylie help of God the Father giver of all good giftes having thorough Iesus Christ free accesse by the direction of his holy spirit for all occasions to unburden it self of whatsoever grief or occasion of thankes it is moved with I ought stil and by Gods assistance shall keepe me in the meeknes of the spirit not withstanding his unchristian railinges slanders reproches against me the truth I then shewed that no other prayer could utter and ease the severall occasions distresses of this conscience and that no other mans writing could speake for this soule unto God but the heart and mouth of him that prayeth for himself or is chosen the mouth of many uttering to God his or their mindes for their present wātes or occasion urgeth and the spirit giveth utterance And I further proved that onelie this prayer pleaseth God and is grounded on faith to this effect I brought many reasons out of Gods worde admiring the ignorance of this age wherin having had the gospell of Christ thus many years in our owne language to search and try all things by whole congregations doe make no other praier to God thē reading over a certeine number of wordes upon a booke from yeare to yeare moneth to moneth day to day c. the same matter and words as they were stinted even out of that Portuis englished out of Antichrists masse booke besides private reading of menswritings instead of praying And seing this counterfeit shew of worship and pretended prayers was made common marchandize in every assemblie by this Antichristian preisthood and that al men every where were compelled to bowe downe hereunto and to offer up such counterfeit sacrifices I perceaved the first principle of Religion which is to invocate the name of the true God through the meditation of Christ in spirit and truth with heart and voyce for our present wantes according to the will of God was never yet sincerely taught by these time serving Priests But as an agreable service to the humors of earthlie minded men which have not the spirit of God this ware was thrust upon al people They wel knowing that such a ministery and such a Church of wordlings could never have stood without such a Samaritan worship Egyptian calf and like earthlie devises to counterfeit a Religion al men inclyned to some And long have I heard this pretended worship inveyed against by many sometimes zealous for the errours and confused order thereof Yet could I not heare anie to sett downe or teach which was the true prayer that only pleased God manie contriving divers formes of wordes as though they had knowen the heart of man counselled thē to reade them day unto day yeare unto yeare at evening morning dinner supper c. by portion measure and stint as an offering to God what state soever the soule was in not teaching the difference betweene reading upon a booke and prayer unto God all the tyme So that true and only prayer hath not beene taught all this tyme those that knewe how to pray aright neglect it this reading being most easie as they thinke and they aptest therunto compelled in the publique assemblies thus to mocke with God after the manner of the papists mattins true zeale no where founde but in the persequuted remnant These my first writings caryed abroode by such as desired true instructiō and willing to make others partakers of such benefits as God imparted unto them it fell into Mr GIFFORDS hand Who as it seemeth being a marchaunt of such ware fynding the gaine of the priesthood to depend here upon or as he saith the peace and uniformitie of the Church made head unto it and that not with purpose as the fruite of his labour sheweth to edifie others but standing himself a minister to this Liturgie having made shipwrack of that conscience he sometimes was thought to have with all bitternes of spirit and carnal wisdome having no more savour of grace in his writings then there is taste in the white of an egge fleeth upō me with uncharitable raylings slanders c. And loadeth not only me but all the faithfull that walke by the rule of Gods worde with opprobrious titles of Donatists Brownists Anabaptists Heretiques Schismatiques seditious foolish frantick c. to bring not onely us but the truth of God into contempt with our Sovereigne Prince and all that feare God for he ceaseth not with laying al reproches he can devise upon our persons as one of those Locusts Rev. 9. whose similitudes are like unto horses prepared to battell whose faces like men but their teeth as the teeth of Lyons But also perverteth blaspheameth by all meanes defaceth the truth offered to him Welseing the natural mā perceiveth not the things of the spirit of God I wil speak not here of the giftes of the spirit but of the grace of God which sanctifieth the same many having Charismata that have not Charin And seeing I am alreadie thus rent Gods truth delivered by me troden under his feete I will followe the councell of Salomon who forewarneth me that he which reproveth a skorner receaveth to himself shame and he that rebuketh the wicked himself a blot And so tourne me from him leaving him to the consideration of his owne words where he sayeth in his Epistle to the reader He that seemeth most zealous in Religion and refrayneth not his tongue hath but bitternes in his heart in stead of heavenly Zeale And though nothing els can be looked for at their bandes that are Apostate from that light they have sometymes themselves published of vvhich sorte the worlde was never more full yet for the good of Gods chosen scattered abroade and for the defence of Gods trueth I cannot holde my tongue And for the more playnenes I will answeare as to him though I minde not to have anie more to doe with him till God give him repentance Wishing grace by the direction of Gods holy spirit to him that readeth to weigh both sides uprightly and to follow the truth to his owne salvation JO GRENWOOD More works for