Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	woman_n	write_n	write_v	31	3	4.9783	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02198	An aunsvver to George Giffords pretended defence of read prayers and devised leitourgies with the vngodly cauils and vvicked sclanders comprised in the first part of his book entituled, A short treatise against the Donatists of England. By Iohn Greenwood Christs poore afflicted prisoner in the Fleete at London, for the trueth of the gospel.	Greenwood, John, d. 1593.; Johnson, Francis, 1562-1618.	1603 (1603)	STC 12340; ESTC S103420	74,892	78

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 reasō 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 ● 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 co●●uption of the old man and dregges of sinne neither can he that standeth in bōdage 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 Parētes 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 ād damnatiō 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 mē 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 mē in due order only to be guided and gouerned by Christes lawes and ordināces 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 mē 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

then wee thinck of your counterfeit playes and pleas for your Idolls and detestable sacriledge and high prophanation of GODS ordinances with Iannes and Iambres to resist the truth Paraphrases wee hold to be mens writinges and expositions and not the word of GOD nor the liuely voice of Gods grace of interpretation or prayer therefore to be excluded this place of service vnto GOD. Thus you see the further you wrastle the further you make your wares the best of them odious to euerie godly conscience You say I deceiue the simple by gyuing them one crabbe amongst many apples but you may behold your best apples such as the holy GHOST hath foretold vs Revelation 18. to be entisements to euil It is well you will grant my Propositions so sound and I would wish if such de GODS wil they might be better sauoured Nowe because I wil not stand either repeating or contending about Syllogismes I will take this much yeilded of your owne conclusions which is as much in effect as I haue affirmed were you teach me thus to reason No mans writings are the vndoubted truth of God but haue errours and imperfections therfore men cannot further ground vpon them then they be consonant to the Canonicall Scriptures Againe The Church is builded vpon the foundation of the Apostles and Prophets therfore our faith is not to rest vpon mēs writings Wherevpon doth necessarily follow that if mens writings may not be builded vpon nor rested vpon howe should you dreame it lawfull to impose them for lawes vpon the publick assemblies or to haue them there read to beare rule as the wordes of God And this you confessed in an other of your writings that GOD spake vnto vs out of his vndoubted worde or by his owne word If then GOD speake not vnto vs by mens writinges that be of priuate interpretation in the assemblie nor that they can be made groundwork to buyld our faith vpon or to rest assured vpon yt will be granted I hope that they are not to be imposed v●on the publick assemblies as lawes and rules but left to euerie mans private vse in their libertie as they will answere for themselues what vse they put them to and whither they doe not prefer them before the booke of GOD or preiudice themselves by them This first poinct is then plaine That only GODS vndoubted worde is to be imposed brought in ād maintayned in the publick assemblies as lawes and rules no other writings being authentick or Canonical But here Mr. Giffard doth in effect affirme that the word of God yt self is not authentick or Canonical except in the Hebrew or Greeke Copie Wherin he goeth a litle beyond the Papists that wil yet allow the worde of GOD in latine And if it shoulde be defended that the worde of GOD were not the worde yt self that wee haue in our owne language it will follow that no man could haue assurance of faith except he vnderstoode both Hebrew and Greeke yea be able soundly to interpret the Scriptures in both If the translations be so far mens writings that yt ceaseth generally to be the word of GOD that is not written in Hebrew or Greek and mens writinges not to be grounded or rested vpon where shall our assurance stand And might not Mr. Giffard as well say the Hebrew and Greek Copi● are but paper anky●ck many faults and errours by the print in vowells accents letters and so conclude we had not Authentick or canonicall Scriptures at al except mens erronious writings might be of equall authoritie in the assemblie that the Scriptures must he not beare with mee in accompting him an Atheist or Libertine in thus reasoning Hence then we see whiles you go about to abase the Canonicall Scriptures and extol your patched Le●tourgie you fall into manie blasphemies as I haue before told you Wee hold yt the word of GOD in what language soeuer stil reiecting the errours in the print in the translations etc. as they are knowne vnto vs and not the word y● self for the imperfections or errours in the translation and print Now when you can make that which remayneth the vndoubted worde of God not agreable only but an Authentick approued Canonicall Scripture authorised from God to be the verie eternal foundation and rules limitts and lawes giuen by himself vnto his people you may lift vp your 〈◊〉 Dagō into this place if there be some truth in their writings as what mens writings haue not some and the holy name of GOD verie much yet is that truth in the Scripture yt self and here so mingled with chaffe that it were not only vnprofitable and a hinderance of the true vse of GODS worde but an abolishing and defacing of the word yt self the maiestie whereof ought to terrifie you from this presumption And where you say that you decide not controversies by anie translation but by the Authentick Copies of the Hebrew and Greke I trust you speak only of such as are able by the interpretation thereof so to decide controversies and holde it not vnlawfull for anie such as haue not that help to convince errour by the powre of the word and conferring one place with an other in anie translation according to the analogie of faith though I grant we ought to vse the best approued But if this were not lawfull surely no man might prophesie in the Church which hath not the gift of interpretation of the tongue neither might any affirme any Scripture to be true but they wich haue knowledg of tongues How blasphemous is this g●are whiles you are ignorant of the powre wisdome and agreement of the word and Spirit and diuersitie of giftes giuen vnto men The Word and the Spirit approue ech other and beare w●●ness ech of other in what language soeuer GOD giueth yt to our vnderstanding Prophesie and knowledg of tongues are two seueral giftes not alwayes giuen to one member but distributed as God in his wisdome hath appointed 1. Cor. 12. and prophesie commanded for the more excellent Cap. 14. But this is sufficient in this place that the word of God is the word of God in what language soeuer and to accompt yt being verbatim translated or at least so far foorth faithfully translated mans writing were blasphemie but mens writings can neuer be so holden the authentick Scriptures of God how agreable to the wo●● soeuer they be My argument is then firme and thus left vpon you Those writings which be not the word of God being imperfect and neuer without error may not be imponed as lawes and Canons vpon the publick assemblies or there be read or interpreted or offred vp in worship But such are al mens writings that be not the authentick word of God yt self The publick assemblies are only bound to the reading and interpretation of the Scriptures which God hath ordeined to be read in a knowne language ād for prayer and prophesie hath ordeined the liuely voice of his owne graces in the mouth

gyve out Well consider your self before the Lord call you to accompt for defacing his truth and pleading for Baal I grant yea I were not of God if I should speake otherwise that the deare servāts of God fall into most lothsome sinnes after regeneration that the riches of Gods mercy might appeare in their repentance through the worke of his grace Then you reason thus if ther be allwaies spottes and imperfectnes in the true Church vpon earth then al your Argumēts you bring against the Church of England are of no force except you will mainetaine a perfection M●ne answeare is I will not meddle with your Church to proue yt a false Church in this treatise but refer you to Mr. Barrowes refutation of Mr. Gifford him that handleth that part of your booke Yet I must tel you your argument is verie simple For after the same maner you migt reason thus If ther be no true Church without spottes vpon earth then the Church of Rome is the true Church for yt hath manie spottes you all Schismatiques Againe you assume the matter you should proue It wil be proued against you that you haue not Ecclesiā a people called fourth of the world to the obedience of Christ Then that the spottes of your Church are Egiptian vlcers incurable running botches But I purposed not to deale with your Church only my mind is to shew the vnlawfullnes of this readingh and imposing mens writings vpon mens Consciences in stead of true praying Of which sinne the Lord giue you and this whole land grace to repent that so men may learne more feruently to cal vpon God The first Argument against read prayer c. No Apocrypha must be brought into the publique assemblies for there onlie GODS vvorde liuely voyce of his owne graces must be hearde in the publique assemblies But mens vvritings the reading them ouer for prayer are Apocrypha therfore may not be brought into the publique assemblies G. Gifford First touching the Proposition No Apocrypha is to be brought into the publique assemblies What can be more false Apocrypha is opposed against Canonicall If nothing may be brought into the publique assemblies but Canonicall Scripture then the Sermons and prayers of Pastors are to be banished c. I. Greenvvood IN the answere of this you will needes oppose against both Proposititions and yet have nothing to say if not to royle the doctrines deliuered with your feete least others should drinke therof The part of a wise man had beene to lay his hand on his mouth In the first Proposition you would oppose the worde Apocrypha against the liuely voyce of Gods graces when you see I said onlie that no Apocrypha might be brought into the publique assemblies And furder to explane my minde least you should willingly finde such a cauill I added this reason for there only Gods worde the liuely voyces of his graces are to be heard Where I acknowledged those liuelie voyces to be Gods ordinance yet nether to be called Apocrypha nor Canonicall How can you say then I would haue these or that these are banished if all Apocrypha writings be banished the publique assemblies Yet as I told you I take Apocrypha to be all writings but the Canonicall Authentique Scriptures But say you then I will exclude the Paraphrases vpon the Scriptures and the Psalmes in metre etc. Affirme you them to be Apocrypha as you do and can do no other and I will through Gods grace proue they ought not to be brougt into the publique assemblies First no mans writinghs are giuen to the Church by testimonie of Gods spirit and we are onlie commaunded to heare what the spirith saith therfore though mens writings be permitted to be read priuatlie of them that will and therupon called Apocrypha that is hidden they may not be brought into the publique assemblies Secondly no mans writinhs are without errour and imperfections therfore not to be brougt into the publique assēblies The Church is the pillar of truth Thirdlie the Church is builded vpon the foundation of the Prophets and the Apostles Christ Iesus being the cheif corner stone and not vpon mēs writinges Therfore mens writins may not be brougt into the publique assemblies Ephes. 2.20 and 1. Cor. 3. Fourthlie if we might bring in anie mens writings into the publique assemblies thē all mens writings which we iudge agreable to the Scriptures But this is forbidden Ecclesiastes 12.11.12 My proof of the first Proposition to this If anie mens writings are to be brougt into the publique assemblies by Gods commaundement because they are agreable to the Scriptures as you in an other place alleadge then all that are thought agreable to the Scriptures ought of necessitie by the same commandement and if ther be no commaundement then none are to be make Authentique which God hath not made Authentique For that were to set man in the place of God No mans writinges cary that maiestie that the penne of the holy ghost No mans writinges are Cecuromenai Authentique confirmed by signes and wonders from heauen sealed by Christes blood that not one worde or title shal be vnfulfilled The Scriptures are all sufficient All men must walke by that one rule To thinke ther were not rules ynoug prescribed by the Lord for his house were blasphemous and papisticall Now for the explication interpretatiō etc. and speach vnto God in prayer God hath giuen giftes vnto men to pray and prophecye and ordeyned his ministerye of Pastors Teachers whose liuely voice is appointed to be the mouth of God vnto the people and of his people vnto himself in the publique assemblies And th●se graces are not Apocryphall for no prophecie of the Scripture is of priuate interpretatiō idias epiluseos to euery one to giuē the manifestatiō of te spirit to proffit withal Most excellēt mē serue but their tyme in the publique assēblies Now I may cōclude a I beganne That only Gods holy word the liuely graces of his holy Spirit are to be heard offred vp vnto him in the publique assemblies Where then in way of answere to the Minor Proposition you say you see not how our speach vnto God should be Apocrypha It answeareth not me who deny an other mans writing to be our speach in prayer vnto God But conuinceth your self by your owne mouth thus True prayer ys not Apocrypha but all mens writings are Apocrypha Therfore mēs writings is not true prayer Here when you haue nothing to say for your self you woulde make me belieue that I accōpt the Psalmes and the other formes of prayer in the Scripture to be Apocrypha when they be read though a litle before you confessed you had in your last writing donne me wrong therin I do accōpt the reading of thē for praying to be a grosse and superstitious abuse of thē yet thē to be holie and canonical Scripture And here you haue flatly ouerthrowē your self saying the worde Apocrypha is