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
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
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
Yet you would make meÌ„ belieue I reasoned thus that the Apostles did not nether our Sauiour himself nor anie that we reade of vse these wordes in prayer therfore they did not use yt Nay I said they did not vse those verie wordes in their prayers but vsed other wordes according to their particular wants as our Sauiour in the 17. of Iohn is said to do therfore he nether vsed nor coÌ„maunded others to say ouer those wordes And so I may well conclude that to impose certaine wordes to be read or said by roâ—te for praying vpoÌ„ the church espeaciallie meÌ„s writings is an intollerable pride euen a setting of men in the place of God Also to vse them or bowe downe vnto them in that order is sinne and breach of Gods lawe The fourth Argument Because true prayer must be of faith vttered with heart liuely voiâ—â— It is presumptious ignorance to bring a booke to speake for vs vnto God c. The fift Argument To worship the true God afther an other maner then he hath taught is Idolatrie But he Commaundeth vs to come vnto him heavie loaden vvith contrite heartes to cry unto him for our vvantes c. Therfore we may not stand reading a dead letter instead of powring fourth our petitions The Sjxt Argument We must striue in praier with continuance c. But we cannot striue in praier be importunate with continuance reading vpon a booke Therfore we must not reade when we should pray G. Gifford These 3. I ioyned togeather as hauing no weight you say I answeare by plaine contradiction without Scripture c. And afterwardes is not my bare deniall as good as your bare affirmation c. I. Greenvvood STay your selues and wonder they are blind and make blind Is ther anie doctrine more spirituall anie more inculcated by the Holy Ghost then this accesse vnto God in the mediation of 〈…〉 owne spirit to make our mindes knowne vnto God to offer vp the 〈…〉 owne spirit in vs and fetch encrease from him by this 〈…〉 true 〈◊〉 with the heart and voiâ—e This colioquie with the highe â—â—iestie of God is it a mâ—rter of no weight to learne to discerne betweene 〈◊〉 exercises of the spirit and to exercise his graces aright according to 〈◊〉 Rightly is it â—aid the wisedome of God is foolishnes to the naturall man But Mr. GIFFORD wil say he graunteth the propositioÌ„s true and weightie matters 〈◊〉 is the Assumptions that be so friuolous and as he saith a litle after ridiculous wel let them be weyed 1. That reading instead of praying is not a powringh fourt of the heart by liuely voyce 2. That it is a quenching of the spirit to reade an other mans wordes vpon a booke in the very action of powring fourth our heart as we pretend 3. That yt is not an vnâ—ordening of a contrite heart by faith but an ignorant action to reade for praying 4. That we cannot sâ—riue in prayer continue in prayer be importunate etc by reading vpon a â—ooâ—e These are the 〈◊〉 he tâ—incketh of so litle weight the bare deniall and contradiction wherof he holdeth of such credit that it must suffice for answeere seing he sa it he hath before proued the vse of reading See here he calleth yt the vse of reading he could not say that reading is praying nethâ—r that these twoo exercises of our Faith can be vsed both in one instant as one action I haue sheweed that proâ—â—che and anâ—gnosis praying and reading are divers actioÌ„s both of the minde and body let the reader consider what weight then this matter is of to talk with the lyuing God But for the benefit of such as haue grace to sauour the things that are of God I will a litle illustrate these Assumptions at least some of them 1. That yt is a quenching of the spirit to reade an other mans wordes vpon a booke when I should powre fourth mine owne heart the word yt self must be considered the Apostle commaundeth saying 1. Thessalonians 5.19 extinguish ye not the spirit Now to suppresse and leaue vnvttered the passioÌ„s of our owne heart by the worke of the spirit giuing vs cause of prayer and instead therof to reade an other maÌ„s writing I doubt not wil be founde and judged of all that haue spirituall eyes to see a quenching of that grace yea in that action the reading hindreth vs from pleading our cause with God according to the occasions we see in our owne hearts And by not teaching men to drawe out the graces of God in theÌ„ to offer vp the sweete incense of his owne spirit in prayer but an other course deuised by fleshly pollicye the people growe in such Atheisme that they learne not all the dayes of their life to lay open their owne soule before the Lord in prayer How much more then by imposing stinted wordes to be read in the whole assemblies insteade of the liuely graces making yt a sufficient ministerie to reade ouer such beggarlie ware do you abondon Gods spirituall giftes and make an assemblie of Atheists in most places of this land yea in the best assemblies you compell such ware to be read when and where the liuely voyces of Gods present graces should only he draweÌ„ fourth as an holie odour vnto the Lorde Yea I appeale to the conscieÌ„ces of all that feare God if this haue not brought the land generally into Atheisme that not one amongst an hundred can call vpon God 2. That it is an ignorance to presume to come into so neere a conversing with God and to do one action for an other so offring the sacrifice of fooles let yt be sufficient proof that reading is not praying That yt is presumptuous to bring such lame sacrifices when you know to do better let yt be considered whether you would so vncircumspectly and carelesly approche to the presence of the Prince or any noble personage Then if he be our Lorde where is his honour his feare etc. when we will teach men and compell meÌ„ to do they knowe not what in his sight and to offer such lame sacrifice The Priestes themselues care not what offring they bring him Malach. 1. Thirdly the reading praier can be at no hand a striuing in praier for the worde agoniso which is read Rom. 15.30 signifieth to conteÌ„d in feruency both in minde and worde to preuaile with God as Iaakob wrestled with the Angell and said I will not let thee go except thou blesse me Genes 32.24.25.26 such sâ—rift you shall see through out the Psalmes in thâ— prayers of David and the Prophets alas howe this should be performed eyther in feruencie or contynuance let the wise consider 4. For importunacy and contynuaÌ„ce in prayer wherof we haue many precepts let the worde be looked vpon which is proscartâ—reo to insist by perseverance etc. as we see our Souiour Christ make plaine vnto vs by a parable Luke 11.5 6.7.8 â—nd Luke 18.1.2.3.5.7 now shall not God auendge his elect which
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
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
AN AVNSVVER 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 1590. To the Christian Reader grace and peace from God our Father and Iesus Christ our Lord. BEcause Prayer vnto God is a most Christian exercise and fruit of faith being rightly vsed having so many commaundements and promises concerning it in the Scripture by which we come most neare vnto God as in any other part of his worship speaking to him as it were mouth to mouth when we lift vp our hearts and powre forth our requests vnto the Lord it was thougt needfull seing these latter Treatises of Mr. Greenwoods towching this ArgumeÌ„t are now published agayne aÌ„d his first concerning it cannot be had here therefore to note downe briefly a few things both coÌ„cerning the doctrine aÌ„d right vse of praier aÌ„d in particular concerning read prayer by meanes whereof it is come to passe that true praier is so much vnknoweÌ„ neglected aÌ„d profaned And this we pray thee Christian Reader to take in good part and to examine vp the word of God which is the onely rule of truth and light of our feet in the darknes of this World Prayer is the lifting vp off the heart vnto God to call vpon his name with faith by the work and help of his Spirit Psal. 25.1 Rom. 10 1 .14 Mat. 21.22 Rom. 8.26.27 Praier is eyther with words or without words With words being vttered in speach eyther publickly or privately eyther in mo or fewer words yet alway briefly according â—o the present and severall occasioÌ„s Exod. 32.11.12.13 Ezra 9.6.15 2. â—am 7.18.29 and 15.31 Mat. 26.39 Ioh. 17. chap. Act. 1.24.25 and 4.24.30 Heb. 13.15 Without words being conceyved onely in the mynd and so presented before the Lord who knoweth the thoughts and secrets of the heart Exod. 14.15 â— Sam. 1.12.13 Esa. 38.14 Prayer is eyther Request or Thankesgiving Both these are eyther for our selves or for others Request for our selves is deprecatioÌ„ or supplication for others intercession 1. Tim. 2.1 Deprecation is for some evill to be kept or removed by the Lord froÌ„ vs. Mat. 6.13 and 8.24.25 Psal. 70. Gen. 32.9.12 2. Cor. 12.8 IaÌ„ â— 13 Supplication is for some good thing to be graunted or coÌ„tinewed of God vnto vs. Mat. 6.9.12 Gen. 24.12 Exod. 33.12.13 Psal. 4.6 Luk. 11.13 and 17.5 Intercession is for others eyther for some good to be given or some evill to be taken from them Mat. 6.9.11.12 and 5.44 Exod. 32.11.12 13. Ephes. 6.18.19.20 Rom. 15.30.31.32 Iam. 5.14.18 1. Ioh. 5.16 Thankesgiving is the yeelding of praise and thaÌ„ks vnto God for his mercy and benefits eyther given or promised Mâ— 6â—9 13 Gen. 24.27 Exo. 15.1.21 Psa. 69.29.36 aÌ„d 103.1.5 Ioh. 11.41 1. Tim. 1.17 Re. 7 1â— Prayer is to be made alwayes and onely in the Mediation of Christ. Ioh. 14.13.14.1 Tim. 2.5 Not that this need alway to be mentioned but that we ought alway to come before God and present our selves and our prayers vnto him with faith in the Mediation of Christ â— by whom alone we and al our sacrifices are made acceptable vnto God For in him are all the promises of God yea and Amen 2. Cor. 1.20 Through him are all the graces aÌ„d mercyes of God conveyed vnto vs Ioh. 1.16 Ephes. 4.7 By his MediatioÌ„ our prayers being presented before his Father all the weaknes want of faith love hope aÌ„d any other corruption wherewith our prayers as they proceed from vs be disteyned are covered and taken away Because he putteth the sweet odour of his Mediation vnto our prayers and so presenting them to his Father they are accepted of him Rev. 8.3.4 with Exod. 30.7.8 Psal. 141.2 Mar. 9.22.23.24 1. Pet. 2.5 For this cause therefore must prayer in faith alway respect Gods promise and Christs Mediation Mar. 11.24 Psal. 50.15 Rom. 8.34 Heb 7.25 and 9.24 And for the same cause must the person that prayeth first be accepted of God in Christ before their prayers and sacrifices can be approved Rev. 1.5.6 1. Pet. 2.5 Prov. 15.8 Hag. 2.13.14.15 Gen. 4.3.4.5 and 6.8 and 8.20.21 with Heb. 11.4.7 Wherevpon we are bound to be carefull first our selves to be in the true faith and Church of Christ vnder his Mediation that we may our selves be accepted of the Father in him and then in faith to offer our prayers both for matter and maner so as we have warrant by the word of God that he wil heare vs aÌ„d that Christ will be our Mediatour therein For which see the Scriptures a foresaid and Mat. 6.9 Ephes. 2.19 and 4.4.5.6 Act. 2.41.47 Exo. 30.9 Levi. 17.3.7 Deut. 12.5.8 Psal. 16.4 and 50.8.14.16 17.23 Esa. 1.12 etc. Mal. 1.14 1. Tim. 2.1.2.5.8 Iam. 1.5.8 Iohn 5. 13.14 Rev. 8.3.4 For our better direction and assurance herein hath Christ giveÌ„ that forme of prayer which is commonly called the Lords prayer Mat. 6. 9.13 Luk. 14.1.2.3.4 Where he hath prescribed a direction for the framing of all our prayers both for matter and maner according to that rule For in it we are taught as towching the matter of all our prayers that they be for things first and chiefly concerning Gods glory and then concerning our good so as will stand with the glory of God Ioh. 12.27.28 And towching the maner of prayer that it be in faith hope and love with reverence briefly and humbly propounded that he in al may be glorifyed In faith I say both of Gods willingnes to heare aÌ„d help as being our Father in Christ aÌ„d of his ability therevnto as being in heaven able to do whatsoever he will Esa. 63.16 Psal. 115.3 In hope of his mercy and favour towards vs he being our Father and we his children in Christ. Luc. 11.9.13 In love both off God and one off another in Christ. Psa. 116.1 Mar. 11.25.26 Act. 4.24 With revereÌ„ce as coming before our heavenly Father who is full off glory and Majesty he in heaven we on earth etc. And therefore also ought our prayers briefly and hunbly to be propounded not seking after long or affected speach nor vsing vayne repetitions etc. Mat. 6.7.8.9 Genes 18.27 Exood 34.8.9 Ecclesiast 5.1 And note here that Christ hath propounded this direction not by way off exhortation or doctrine as in other cases he was woont but in forme off petitions and those very brieff Least otherwise we should have doubted that we might not with such confidence in few words have spoken directly vnto God himselff but that we must have vsed either mediatours for vs as the Papists or sighs onely without words as the Anabaptists or never ceasing from prayer as the Eutychians or at least some long circuâ—staÌ„ce off words aÌ„d great affectatioÌ„ of speach or the like as ignorance superstition and hypocrisy are ready
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
the true God through the meditation of Christ in spirit and truth with heart and voyce for our present wantes according to the wil of God was never yet sincearly taught by these time-seruing Priests But as an agreeable service to the humors of earthlie minded men which haue not the spirit of God this ware was thrust vpoÌ„ al people they well knowing that such a ministerie and such a Church of wordlings could neuer haue stood without such a Samaritan worshipp and Egiptian calf and like earthlie deuised to counterfeyt a Religion al men inclyned to some And long have I heard this pretended worship inveyed against by many sometymes zealous for the errours and confused order therof 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 them to reade them day vnto day yeare vnto yeare at evening morning dinner Svpper c. by portion measure and stint as an offering to God what state soever the soule were in not teaching the difference betweene reading vpon a booke and prayer vnto God all this tyme. So that true and only prayer hath not beene taught al this tyme and those that knewe how to pray aright neglect it this reading being most easie as they thinke and they aâ—test 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 persequted remnant These my first writings caryed abroade by such as desired true instruction and willing to make others partakers of such benefites as God imparted vnto them yt fell into Mr. GIFFORDS hand Who as yt seemeth being a marchaunt of such ware fynding the gayne of the priesthood to depend here vpon or as he saith the peace vniformitie of the Church made head vnto yt 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 haue 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 vpoÌ„ me with vncharitable raylings sclanders c And loadeth not only me but al 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 vs but the truth of God into contempt with our Sovereigne Prynce and all that feare God for he ceaseth not with laying al reproches he can devise vpoÌ„ our persons as one of those Locusts Reu. 9. whose similituds are like vnto horses prepared to battell whose faces like men but theyr teeth as the teeth of Lyons But also perverteth blaspheameth and by al meanes de faceth the truth offered him Wel seyng the natural man perceaveth not the things of the spirit of God I speake not here of the giftes of the spirit but of the grace of God which sanctifieth the same many hauing Charismata that haue not Charin. And seyng I am alreadie thus rent Gods truth delivered by me troden vnder his feete I will followe the councell of Salomon who forewarneth me that he vvhich reproveth a skorner receaueth to himself shame and he that rebuketh the vvicked himself a blot And so tourne me from him leauing him to the consideration of his owne words where hee saieth 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 heauenly zeale And though nothing els can be looked for at theyr handes that are Apostate from that light they have sometymes themselves published of which 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 haue anie more to do with him till God giue him repentance Wishing grace by the direction of Gods holy spirit to him that readeth to weigh both sides vprightly and to follow the truth to his owne saluation IO. GRENWOOD GEORGE GIFFORD To condemne and ouerthrow read prayer ye bring as the ground or foundation of all your matter this Sentence GOD is a Spirit and to be vvorshipped in Spirit Iohn 4. This Scripture in deede is cleare and strong to cut downe al Carnal worship as disgreeing from the nature of GOD. And if any mayntaine that the very bodily action of reading is the worship of God it may fitly be alleadged against them c. IOHN GREENWOODS ANSWER Wisdome is Iustified of her Children IT is agreed vpon and consented vnto on both sides that seeing God is a spirit and onely requireth such to worship him as worship him in spirit and truth all carnall worship is cut downe hereby of what sort soeuer as disagreeing from the nature of God And that all fantastical deuises of men namely whatsoeuer is not warranted in his worde is carnall worship a wearisomnes vnto him and lothsome in his sight So that no man ought to intermedle attempt or practize anie thing in shew of worship whereof they haue not sure grounde of his worde For euen our God is a consuming fire Now to put away all your bodily distinctions and earthly cauils I still affirme as I haue proued the stinting imposing mens writings vpon publique assemblies to haue them read ouer by number and stint or any other way as a worship of God in stead of true inuocation is a meere deuise of man and so carnall worship as also all other reading of mens writinges publiquely or priuatly 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 friuolous where I appeale to all mens consciences for the weight therof It is friuolous you say except I can proue that a man cannot pray by the spirit of GOD with sighes and groanes vpon a booke or when prayer is vttered after a prescript forme c. At the first step you go about to alter the question All our prayers ought to be vttered after a prescript forme euen that perfect rule and forme our Sauiour gaue to his Disciples and al posteâ—ities But this is nothing to the matter For the other which is nothing but a begging of the question I alleaged certayne reasons to this effecet First that those sighes and groanes in reading instead of praying were not of fayth seeing in praying the sighes and groanes that proceede of faith minister matter to praye without a booke Secondly 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 al for as I then alleadged to inuocate the name of God in
gyve out Well consider your self before the Lord call you to accompt for defacing his truth and pleading for Baal I grant yea I were not of God if I should speake otherwise that the deare servaÌ„ts of God fall into most lothsome sinnes after regeneration that the riches of Gods mercy might appeare in their repentance through the worke of his grace Then you reason thus if ther be allwaies spottes and imperfectnes in the true Church vpon earth then al your ArgumeÌ„ts you bring against the Church of England are of no force except you will mainetaine a perfection Mâ—ne answeare is I will not meddle with your Church to proue yt a false Church in this treatise but refer you to Mr. Barrowes refutation of Mr. Gifford him that handleth that part of your booke Yet I must tel you your argument is verie simple For after the same maner you migt reason thus If ther be no true Church without spottes vpon earth then the Church of Rome is the true Church for yt hath manie spottes you all Schismatiques Againe you assume the matter you should proue It wil be proued against you that you haue not EcclesiaÌ„ a people called fourth of the world to the obedience of Christ Then that the spottes of your Church are Egiptian vlcers incurable running botches But I purposed not to deale with your Church only my mind is to shew the vnlawfullnes of this readingh and imposing mens writings vpon mens Consciences in stead of true praying Of which sinne the Lord giue you and this whole land grace to repent that so men may learne more feruently to cal vpon God The first Argument against read prayer c. No Apocrypha must be brought into the publique assemblies for there onlie GODS vvorde liuely voyce of his owne graces must be hearde in the publique assemblies But mens vvritings the reading them ouer for prayer are Apocrypha therfore may not be brought into the publique assemblies G. Gifford First touching the Proposition No Apocrypha is to be brought into the publique assemblies What can be more false Apocrypha is opposed against Canonicall If nothing may be brought into the publique assemblies but Canonicall Scripture then the Sermons and prayers of Pastors are to be banished c. I. Greenvvood IN the answere of this you will needes oppose against both Proposititions and yet have nothing to say if not to royle the doctrines deliuered with your feete least others should drinke therof The part of a wise man had beene to lay his hand on his mouth In the first Proposition you would oppose the worde Apocrypha against the liuely voyce of Gods graces when you see I said onlie that no Apocrypha might be brought into the publique assemblies And furder to explane my minde least you should willingly finde such a cauill I added this reason for there only Gods worde the liuely voyces of his graces are to be heard Where I acknowledged those liuelie voyces to be Gods ordinance yet nether to be called Apocrypha nor Canonicall How can you say then I would haue these or that these are banished if all Apocrypha writings be banished the publique assemblies Yet as I told you I take Apocrypha to be all writings but the Canonicall Authentique Scriptures But say you then I will exclude the Paraphrases vpon the Scriptures and the Psalmes in metre etc. Affirme you them to be Apocrypha as you do and can do no other and I will through Gods grace proue they ought not to be brougt into the publique assemblies First no mans writinghs are giuen to the Church by testimonie of Gods spirit and we are onlie commaunded to heare what the spirith saith therfore though mens writings be permitted to be read priuatlie of them that will and therupon called Apocrypha that is hidden they may not be brought into the publique assemblies Secondly no mans writinhs are without errour and imperfections therfore not to be brougt into the publique asseÌ„blies The Church is the pillar of truth Thirdlie the Church is builded vpon the foundation of the Prophets and the Apostles Christ Iesus being the cheif corner stone and not vpon meÌ„s writinges Therfore mens writins may not be brougt into the publique assemblies Ephes. 2.20 and 1. Cor. 3. Fourthlie if we might bring in anie mens writings into the publique assemblies theÌ„ all mens writings which we iudge agreable to the Scriptures But this is forbidden Ecclesiastes 12.11.12 My proof of the first Proposition to this If anie mens writings are to be brougt into the publique assemblies by Gods commaundement because they are agreable to the Scriptures as you in an other place alleadge then all that are thought agreable to the Scriptures ought of necessitie by the same commandement and if ther be no commaundement then none are to be make Authentique which God hath not made Authentique For that were to set man in the place of God No mans writinges cary that maiestie that the penne of the holy ghost No mans writinges are Cecuromenai Authentique confirmed by signes and wonders from heauen sealed by Christes blood that not one worde or title shal be vnfulfilled The Scriptures are all sufficient All men must walke by that one rule To thinke ther were not rules ynoug prescribed by the Lord for his house were blasphemous and papisticall Now for the explication interpretatioÌ„ etc. and speach vnto God in prayer God hath giuen giftes vnto men to pray and prophecye and ordeyned his ministerye of Pastors Teachers whose liuely voice is appointed to be the mouth of God vnto the people and of his people vnto himself in the publique assemblies And thâ—se graces are not Apocryphall for no prophecie of the Scripture is of priuate interpretatioÌ„ idias epiluseos to euery one to giueÌ„ the manifestatioÌ„ of te spirit to proffit withal Most excelleÌ„t meÌ„ serue but their tyme in the publique asseÌ„blies Now I may coÌ„clude a I beganne That only Gods holy word the liuely graces of his holy Spirit are to be heard offred vp vnto him in the publique assemblies Where then in way of answere to the Minor Proposition you say you see not how our speach vnto God should be Apocrypha It answeareth not me who deny an other mans writing to be our speach in prayer vnto God But conuinceth your self by your owne mouth thus True prayer ys not Apocrypha but all mens writings are Apocrypha Therfore meÌ„s writings is not true prayer Here when you haue nothing to say for your self you woulde make me belieue that I accoÌ„pt the Psalmes and the other formes of prayer in the Scripture to be Apocrypha when they be read though a litle before you confessed you had in your last writing donne me wrong therin I do accoÌ„pt the reading of theÌ„ for praying to be a grosse and superstitious abuse of theÌ„ yet theÌ„ to be holie and canonical Scripture And here you haue flatly ouerthroweÌ„ your self saying the worde Apocrypha is
number yet it is expressed in some other verse that yt is so But now admit that you could proue that the psalmes were read insteade of or for invocatioÌ„ which you shall neuer be able to do it doth not followe that meÌ„s writinges shoud be brought into the assemblies and read for praier The 6. of NoÌ„bers I haue answerd before FroÌ„ the 92. Psalme you reason thus If the psalmes other formes of prayer in the Scrìpturés were read or said by rote the verie forme of wordes for praying The reading instead of or for praying Here you durst not set your assumption it was so false which should be thus But the Psalmes other formes of prayer were read for praying c. This I shewed you was verie vntrue they were neuer coÌ„maunded so to be vsed nor never so vsed My proof was this they are giueÌ„ by the holy Ghost for other vses as singing reading etc. aÌ„d not comaunded anie where so to be vsed so that you do but cauill not hauing one proof for all your shameles assertioÌ„s Now where I demaunded what this made for your liturgies aÌ„d reading meÌ„s writinges for praying except you would make your owne writinges of equall authoritie with the Scriptures You aÌ„swere That if I denie the coÌ„sequence it was lawfull to use the Psalmes therfore mens writings theÌ„ I wil shut out all praiers eueÌ„ the prayer of the Pastor See your carnall handling shuffling and coÌ„founding Gods ordinances Doth yt followe that because meÌ„s writinges may not be brought into the publique asseÌ„blies or there read for praying therfore the prayers vttered by the liuely voice of the pastor should herebie be excluded this your shift was answered in the first ArgumeÌ„t your cavils are stale you are againe convinced Touching the other matter of coÌ„ning phrases aÌ„d formes of praier by roate to say ouer certeine number of wordes yt is popish and a meere euasioÌ„ and bewrayeth your ignoraÌ„ce in praier In this you haue granted me that he which prayeth not with a feeling of his preseÌ„t waÌ„ts of his soule but saith ouer certeine number of wordes of custome or affectatioÌ„ he is an hipocrite which is true proved Mat 6.7 Now by this examine your daylie monethlie annuall etc. saying ouer nay reading ouer certeine wordes euery tyme the same as you are stinted It is plaine the sacrifice of fooles Ecclesiastes 4.17 The two pointes wherin you protest so willinglie to agree with me were these First whether only such prayers as were made without the booke were accepted of Gods childreÌ„ Secondly whether the same spirit teacheth vs to pray that taught the holie men of God before tyme. You grant both these but that you would seeme to alter the first question wel then God 's owne spirit that taught theÌ„ to pray without a booke or stinting of wordes teacheth vs so to pray nowe and in the action of praying giueth the mouth to vtter what the heart desireth moved with the same spirit Still then after your long shifting to and fro I trust you will stand to your first wordes that you never read in the Scriptures anie coÌ„maundement for reading of prayers Secondlie to say ouer certeine numbers of words or phrases of the Scripture of custome or affectatioÌ„ without feeling of or asking for our present wantes is hipocresie Therfore I will conclude as I beganne myne Argument standing good that To do any thing in the worship of God werof we have no warraÌ„t of Gods worde is synne But read prayers haue no warrant in Gods Word Ergo. etc. The third Argument We may not in the worship of God receaue anie tradition which bringeth our libertie into bondadge Read praier vpon commandement brought into the publique assemblies is a tradition that bringeth our libertie into bondage Therfore read prayer c. The Minor is thus proved that God hath left it in all mens freedome to pray as the present occasion requireth and the spirit giveth vtterance according to his will Againe no man hath power to commaunde anie thing in the worship of God which God hath not coÌ„maunded etc. Marke 7.7.8.9 Mat. 15. Gal. 5 1. etc. G. Gifford I say it is vngodlie and neere vnto blasphemie to affirme that prescript forme of prayer is a tradition bringing our libertie into bondage c. my reason was is that the Lord by Moses prescribed a forme of blessing c. Nom 6. the Prophetes in the Psalmes have prescribed manie formes of prayer Our Sauiour Christ prescribed a forme of praier c. I. Greenvvood HEre is a greate storme and yet nothing but wynde If you were in Caiâ—has his place you would either have rent your clothes for zeale or els condemne me before you vnderstand what I say Is yt simple dealing do you thinke to say I hold it a bondage breaking our libertie for the Lord by Moses 〈◊〉 Prophetes our Sauiouâ— Christ also to set downe a forme of praier or to prescribe a forme of praier Did you not see that the Minor PropositioÌ„ speaketh of the reading for praing and not of the forme of prayer Agayne of the commandement wher by men are compelled to reade instead of praying Did you not see that these wordes brought in to the publique assemblies did specifye the matter to be mens writtings to be read in the assemblies as a worship yea invocation of Gods name which is a grosse mockery Not that ther is any Commandement to reade ouer those formes of praier mentioned by you for praying and so the CoÌ„mandement so to reade them for praying is an abuse of them and a Commandement of men and not of God etc. But that much more odious yt is to bring in mens writtings into the publique assemblies proved vnlawfull in the first argument and then to commit Idolatrie with them by reading them instead of praying and that to coÌ„pell men by Commandement wher God had set no Commandement 〈◊〉 vse them was a bringing all men into bondage of popish traditions So that your common recitall of these places of Scripture is abuse of them and you do but palinodian canere I thincke if you get St. IHONS gospell about your necke as the Papists you wil thincke you haue religion ynough The more fearful is your Apostacy you proceede from euill to worse G. Gifford About the Commaunding a prescript forme of prayer to be vsed our Church doth agree with all godly Churches yea the reformed Churches haue and do practize the same here therfore I wish the reader to obserue that you Brovvnists do not only condemne the Church of England but all the reformed Churches whatsoeuer and can be no other but Donatistes I. Greenvvod I Trust your madnes will appeare to all men the poyson of Aspes is vnder your tongue he that cannot rule his tongue his Religion is in vayne Shall I in your heaâ—e be pressed with multitude of Churches theÌ„ heare what the Lorde saith Thou shalt not followe a multitude to do euill we have the worde amongst
one against the other For whiles the spirit striueth against sinne and raigneth in vs thoughe the fleshe rebell and cause vs to sinne seauen times a daye yet are we not ouercome of sinne so to remayne in bondage to sinne that it should contynue to reigne in vs as you may see in the same chapter Rom. 7.5.6 Where you alleage then that Paul saw a lawe in his members which did lead him captiue vnto sinne you do falsifie the text for he saith leading me captiue and not did leade etc. for ther was a stronger man or a stronger then man that suffered not the lawe of his members to reigne for saith he I my self in my minde serue the law of God but in the flesh the law of sinne so that the whole man could not be said to serue sinne But say you afterward as concerning then the inner man we may be said to serue the lawe of God and thervpon be called the free seruantes of Christ notwithstanding this corruption of sinne in the flesh So the whole man by reasoÌ„ of our imperfectnes may be said to be the servants of sinne No yt is not true for the whole man is called after the part thath hat greather rule in vs as if the fleshe rule in vs we are the servaunts of sinne and ledd by Satan at his pleasure but if the Spirit rule in vs we are the seruauntes of God Sonnes of God Sainctes of God Citizens of Ierusalem holie and free people Kinges and Priests not that we are perfect or sinne not but that sinne reygneth not in vs but the spirit wherby we suppresse sinne reprove sinne striue against sinne subdue sinne and though we fall seuen times yet we rise againe by repentance and serue not sinne Rightly therfore did I saye that no man can serve two masters for his servantes we are to whom we gyue â— our selues as seruants to obey whether yt be of sinne vnto death or of obedience vnto righteousnes Rom. 6.16.18 being made free from sinne we are made the servantes of righteousnes So that the regenerat man or he that is by outward profession the servant of Christ cannot be called the servant of sinne by reason of the coâ—â—uption of the old man and dregges of sinne neither can he that standeth in boÌ„dage to anie sinne and giueth himself ouer to yt be called in that estate the servant of Christ till he repent but the servant of sinne 2. Pet. 2.19 Therfore you must recant your false interpretation of Paul in the 7. to the Rom. and cease your blasphemous raylings in calling the trueth of God the rocke of Brownisme And consider the height of your sinne by concluding a bondage vnto sinne of the wholeman for the corruptions of the fleshe which through the worke of the Spirit is daylie subdued though never vtterly rooted out of our earthlie members and from the committing sinne through frayltie an obstinate professed bondage to the false Church false gouernment false ministerie etc. which is plainly the marck of the Beast to whom with outward obedience they bowe downe and stand servants in his kingdome Revel 14.9.11.12 As for the 4. of the Galat. 26. where the Apostle saith Ierusalem which is aboue is free with her Children yo udurst not open yt nor expound yt but blaspheame raile and sclander as though we should pleade for such a freedome as should detract from Magistrates lawfull aucthorities from having Gods ordinances established by commaundement vpon the Church etc. yea that we should hold Anabaptisticall freedome as though we had power not to committ or consent vnto sinne wheras we haue euerie where by practise and protestation by word and writing testified to our Souereigne Prince and to all men the contrary But Satan that old accuser and detracter of Gods children to deceaue the world sendeth out such lyinge spirites to deface the trueth We with all subiection and willinge obedience to our souereigne Prince teach all men their obedience to the higher powers Subiectes to Magistrates Flocke to Ouerseers children to PareÌ„tes wines to their husbands servantes to their Masters etc. in all things in the Lorde and if they commaund vs anie thing contrary to the lawe of God we then patientlie suffer without resistance or rebellious thaughtes The freedome then we haue to speake of here which Christ hath purchased for vs is first that triumphe ouer Hell Deathe aÌ„d damnatioÌ„ through the merites of Christ apprehended by faith wayted for in hope Rom. 8. Secondly that because we were sonnes by election he giueth vs the spirit of adoption and sanctification wherebie we mortifie the fleshe have reigne and dominion ouer sinne that yt shall never reigne in vs more vnto condemnation repenting daylie our trespasses and crauing pardon for our hidden sinnes and secret faultes Thirdly we are throughe the same spirit and worde of trueth deliuered from all subiection of Antichist of the false Church false ministerie false gouernment etc. And. they that haue not this freedome are not by outward profession the seruauntes of Christ. Furder we haue freedome from all traditions of men that seing we are bought with a pryce we are no longer seruants of men to be in bondage to anie beggerly rudimentes or devises of meÌ„ but in all peaceable maner to worship and serve God within the limites of our callings according to the word of God as yt is reuealed vnto vs We haue freedome to speake the trueth with all boldnes though all men should inhibite vs we would not haue the doctrine limited stinted bought and sold for Iewishe tythes or mercenarie stipendes We have freedome to seperate from such false Prophetts as your self to come out of Babel etc. And in the true Church to reproue and withstand anie sinne or traditions of meÌ„ in due order only to be guided and gouerned by Christes lawes and ordinaÌ„ces In all this I trust you shall not find anie Anabaptistrie in the freedome we professe this is the truth of the Gospell wherbie we are made free Thus then we still affirme that they which stand in open knowen bondage to sinne are the seruants of sinne and not of CHRIST till they repent by outward profession Furder that allwhich stand members of your parish assemblies stand not members of CHRIST by outward profession but in bondage to a false and Antichristian ministery gouernment worship etc. and the bond woeman and her sonne must be cast out Furder for all liturgies and other devises of meÌ„ besides the canonicall Scriptures and liuely graces of his Spirit we hold they ought not to be brought into the publique assemblies nor imposed vpon mens consciences But if anie will write such or reade such let yt be for their private vse as all other mens writings we despise not any directions by word or writing that may furder vs anie way to the practize of GODS ordinances yet may they nether be imposed vpon mens consciences not be made a part of GODS worship The Lorde therfore that hath thus far
fourth discouered the â—haff and mist of Antichrists delusions euen to babes and sucklings publish the glorious light of his blessed Gospell that the people may see the counterfeit iuglinges of all such false Prophetts and come out from amongst them that you may be ashamed of your execrable wares and forsake your Romish Priesthoode and gyue glory to God that yet offereth grace Amen Christs vnvvorthie vvitnes for the truth of his Gospell IOHN GREENVVOOD FINIS A Fewe obseruations of Mr. Giffards last cavills about stinted read prayers and devised Leitourgies HAving hertofore written an answere to Mr. George Giffards pretended defence of stinted read praiers and devised Leitourgies and since receiued an emptie replie wherin he doth nothing lesse then yeild to any sound reason alledged but vngodlily cauilleth at and peruersly wresteth the sence of so much as he toucheth I seeing no cause of further strife his former convinced to intermedle againe with perticular handling of his chaffe and smoke his reasons in effect the same before aÌ„swered haue only thought it my dutie to illustrate vnto the Readers some few brief poincts abused by him that they may the better be able to iudge of the former writings where vnto with these few helpes following I refer the trial WHeras I alledged out of the 8. to the Rom. and out of the 4. to the Galath that in the verie time and action of our praying to God the spirit of God was the only help no other help mentioned or that can be collected in the Scriptures Mr. Giffard having granted that reading prayer is not praying doth now answere that howsoeuer the Scripture doth extol and magnifie outward helpes and meanes yet when they are compared with God which worketh all in all by them or when the Scripture will set forth the efficacie and worke to be his alone they are either not mentioned or els if they be mentioned so cast downe as if they were nothing God buyldeth his Church saith he by the ministerie of men yet Paul is said to plant Apollos to Water but God to gyve the encrease 1. Cor 3. and therfore to gather from those places Rom. 8. Gala 4. that there neede or may be no outward help or meanes in the verie action and instant of praying is far awrye In which answer it euideÌ„tly appeareth he is so bent to turne away all truth and raise new strife as ther can be no expectation of agreement There is no sequence neither doth the scripture alledged prove his owne reasoÌ„ so that nothing haÌ„gs togeather No maÌ„ doubteth but that sometimes and in some places of scripture the outward meanes of begetting and encreasing faith is only recited aÌ„d sometimes the secret work of Gods spirit only sometimes both when yet they are not diuided but goe together aÌ„d all of God both inward worke and outward meanes though in way of comparison I never so read but rather the one repeated for both For shal I say that when the work of God and preaching therof is shewed to be the power of God vnto saluation that the inward worke of the Spirit is therfore not mentioned because the other is of God then both inward and outward meanes being of God aÌ„d God 's owne worke though the one by instrument that there is silencing of the one in way of coÌ„parison is not true But all this is nothing to our matter He should plainly haue affirmed that froÌ„ these places RoÌ„ 8. aÌ„d Gal. 4. it caÌ„not be proued that in the very instaÌ„t tyme aÌ„d actioÌ„ of owre praying to God the spirit only instructeth without outward helpes of instruction and he should haue seene I could proue as theÌ„ I did the contrarie vnto him RoÌ„ 8.26 The spirit doth together supplye or help our infirmities for we knowe not what to pray as we ougt but the spirit yt self maketh request for vs with sighes aÌ„d grones vnvtterable In the actioÌ„ of praying the spirit is here set downe in this place to be the meanes and help of instructioÌ„ teaching vs to aske aright no other meanes or helpes of instruction in that instant time and action of praying mentioned in this or any other place of scripture Therfore in the time of our praying and laying our hearts opeÌ„ to God the Spirit only doth instruct and openeth our mouth In this place let the word synanâ—ilambanetai be wel considered Againe Gal. 4.6 it is said because yee are sonnes God sent the Spirit of his Sonne into your hearts crying Abba Father The ArgumeÌ„t here is the same thet before this word crying sheweth the worcke of his Spirit or rather office in our continuall occasions of prayer to direct vs to vnburden and vnfold the heart so that in the instaÌ„t action we see no other And where I shewed him that reading in the actioÌ„ of praying could not be caled an help of instructioÌ„ at that time wheÌ„ we were powring forth our hearts vnto God the eyes and haÌ„ds lyft vp to heaue our meditation fixed vpoÌ„ our knoweÌ„ occasions and heart and mouth vnfolding theÌ„ my reason this That the minde and bodie could not be intent vpoÌ„ two diuerse distinct and seueral exercises and duties of minde and bodie at one time and instaÌ„t he inverteth my words and stealeth theÌ„ as a new shift to help him self as he supposeth returning theÌ„ thus in way of question demanding whether fasting lyfting vp our eyes and haÌ„ds to heaueÌ„ prostrating the bodie and kneeling be praier yt self or outward meanes and helpes to make the prayer more ferveÌ„t Euery simple maÌ„ wil laugh at him saith he if he make theÌ„ prayer ytself aÌ„d if they be helpes theÌ„ I haue brought the former proofes not froÌ„ an idle but from an vnsound brayne Leaue scorning and reproch and consider what helpes we did al this time intreate of was yt not instructioÌ„ of the minde by some other spiritual exercise then prayer in praying wil he call fasting kneeling etc. instructions of the minde what to pray theÌ„ he must needs plead for his Image and al poperie if these bodily actions and gestures be instructioÌ„ of the minde which are but preparations to make the body serviceable aÌ„d apt to aÌ„d in this dutie Further how learnedly he disputeth to make reading one of these bodily gestures or bodily actions only let it be coÌ„sidered of And as he coÌ„foundeth these bodily exercises and spirituall exercises so he sheweth himself ignorant and vnable to discerne spiritual gyftes and exercises one from an other with the distinct vse of them demanding whither the voyce of an other thaâ— prayeth be an outward help or prayer yt self an outward meanes to make our prayer more fervent He thinketh I will be laught at if I say it be prayer yt self Sure if in anie assemblie or where two or three are in Christs name gathered together epitoâ—uto and homothymadon vnto the same thing and with one minde for avoyding confusion they do vse but one voice and that by Gods order and
broken mass booke shoulde haue bene far from comming in place of true prâ—yer But that this is a popish dreame to think in prayer they were bound to some certeyne number of words saying ouer it was also conuinced vnto him by the Greeke word Houtos where Christ commandeth his Disciples saying When you pray pray thus Our Father c. Which word Thus Mat. 6.9 singnifieth after this maner or according to this forme rules and instructions for if the commandement shoulde goe to bynde vs to the very words then this word when you pray would bynd vs never to vse other words for the text saith when you pray say thus To this he answereth that respecting the rules for matters when is as much as whensoeuer you pray because we may not depart from those matters conteyned in those general petitions But in words it is not so there We must consider to distinguish etâ—3 Wel hath he not lost himself and still against his will yeilded the matter namely that wee are not in these formes of prayer bound to the verie words saying ouer and that the holy Ghost did neuer by commandement stint or limit vs to anie words in praying which in deed is common with inchanters And I take it he will easily yeild me this point for if he remember Augustine to teach that then we pray that prayer which Christ taught his Disciples when our prayers are grounded vpon those doctrines and instructions or to that effect And Calvine to say the Sonne of maÌ„ would not prescribe vs what words we must vse in prayer he should haue put vs to lesse trouble So that besids his mass-booke was neuer prescribed by the Lord himself or warrant of his word he seeth it vnlawful to apportion limit and stint as by measure and waight certeine numbers of wordes senteÌ„ces etc. in prayer As for his examples of the Psalmes I refer to my former answere namely that praying is our thing and singing a psalme an other Now then we haue heard that reading is not praying or any help to pray in the instant action of praying when we should powre forth our owne hearts to God Also that it is vnlawful to bynde maÌ„ to numbers of words or sentences in praying Let vs come to the first generall argument which is this No Apocrypha must be brought into the publick assemblies for there only Gods word and the lively voyce of his owne graces must be heard in the publick assemblies But mens wrytings and the reading them ouer for prayer are Apocrypha Therfore may not be brought into the publick assemblies eyther for lawes or worship Here hee finds fault with the worde Apocrypha although it hath bene an antient word in this sense and now published in their Bibles to distinguish other writings from the authentick scriptures willing mee to goe to the matter yt self drawing by firme conclusion that nothing is to be allowed any place in the Church which is not the perfect rule yt self in writing or without errour vttered in speach and he wil yeild This I did proue vnto him by an Argument hee was not able to answere and did leaue out the word Apocrypha thus Only the Canonical Scriptures and liuely voice of Gods owne graces are to be brought into the publick assemblies for doctrine and prayer But mens writings or Collections are neither Canonical Scripture nor the liuely voice of Gods graces in such as he hath appointed to speake in the publick asseÌ„blies Therfore no mans writings may be brought into nor imposed vpon the publick assemblies for doctrine and prayer Now where he cauilleth about the perfectnes of the rule and absolute perfectnes of the graces it doth not help him For the word of GOD being of necessitie by the lawe and ordinance of God to be read in our owne language I trust he will not denye yt to be the written word of GOD for the vnperfectnes of the translation being to the best search the Church can make skanned by the original tongue and stil amended or at least the Church no further bound to yt then yt shal be found to be the perfect rule so likewise the liuely voice of GODS graces are not for the imperfectnes to be excluded being God 's appointed ordinance neither is anie fault in the translation to be allowed and errour in doctrine or prayer are presently to be admonished and repented of Maister Giffard then must denye the Bible translated into our owne language to be the Canonicall Scriptures and denye the liuely voice of GODS lawfull officers and such as are therevnto called in doctrine and prayer to be the manifestations of the Spirit and vtterance of Gods graces for the assemblie or els grant the proposition firme And if hee can put dead mens writinges into the place of either of these I will yeild In the meane time I hold such translations to be the worde of GOD and by Gods ordinance put into our owne laÌ„guage to all our knowledges retayning the words of GOD which word and the lyuely vse of Gods owne graces in the mouth of such as he therevnto appointeth are only to be brought into the publicke assemblies for prayer and doctrine for GOD hath commanded these vnto vs as his owne ordinances in his assemblies and no other means wherby either God speaketh vnto vs or his people vnto him in the Congregation To this all the Scriptures beare witnesse the word is always firme confirmed with miracles from heauen and commended to vs by Christ the Prophetts and Apostles to be the foundation Canon light lanterne etc. the graces of the Spirit gyven for the interpretation prayer doctrine etc. Christ is ascended vp into heauen and hath giuen giftes vnto men to serve their tyme and minister in their place in this house These graces stil renewed not only in those called of GOD in this seruice for their dayly administration but newe workmen thrust forth into this haruest as the Lord of the house disposeth which graces of his Spirit are compared to two oliue branches which emptie out of themselues thorow two golden pipes Zacharie 4.12 And to seuen thunders which vtter their voices that cannot be written Away therfore with your patched mass-booke yt may neither stande for a foundation in Gods house nor for the lyuely voyces of these thunders you make yt a monstrous Idoll by putting yt in either of these vses yet you will make yt serve for both Wee haue nothing to do with your matters of order as you vnderstaÌ„d that order for tyme place etc. wee reason of the Spirituall action yt self when wee entreat of the meanes whereby God speaketh to vs and appointeth vs to speake vnto him Wee can cast out the errours in the translatioÌ„ or doctrine or prayer and yet reeaine Gods worde in our owne language and the liuely voice of his graces in the â—assemblie When you can do so with your deuises and newe hatched Leitourgies wee will giue eare vnto you and them till
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 meÌ„s 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 vâ—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 aÌ„d 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 Copiâ— are but paper ankyâ—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 Leâ—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 yâ— 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 〈◊〉 DagoÌ„ 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 gâ—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 wâ—â—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 woâ—â— 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 aÌ„d for prayer and prophesie hath ordeined the liuely voice of his owne graces in the mouth
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