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
to lead vnto Finally in this forme off prayer by Christ we are taught that the end and scope off all our prayers ought to be the glory God in Christ. And that therefore we pray alway with submission off our selves and our requests vnto his will who being King and Lord ouer all knoweth and will performe what he seeth best for his glory and our good Mat. 6.13 And thus prayer conceyved or vttered in five words is better then ten thousand otherwise as the Apostle speaketh of prayer in another case 1. Cor. 14.19 Now the help which God hath promised ād giueth vnto vs in praier is his Spirit Which is as the fyer quickning and stirring vp our spirit to and in prayer given of God vnto vs for the helping off our infirmityes that we by it in faith should call vpon the Lord our Father in Christ Rom. 8.26.27 Gal. 4.6 with Exod. 30.7.8 And this fitly agreeth with the nature of God who as he is a Spirit in himselff so wil he off vs be worshipped in Spirit and truth Ioh. 4.24 Ephes. 6.18 Other helps as off praying vpō a book or of beads or the like read we not any appointed by God Many tymes in deed we read in the Scripture off the prayers off the faithfull made to the Lord but never off any one that read their prayers vpon a book or reckned them vpon beads etc. And no marvell seing the Lord did never eyther commaund to vse or promise to accept such service off him Therefore must it needs be that book prayers etc. are an invention off man and a vayne worship off GOD. Exod. 20.4.5.6 Esaie 29.13 Matthe 15.9 Neyther can this stand with the nature and dutyes off prayer before mentioned But in deed breedeth and nourisheth both ignorance and neglect off true prayer as by lamentable experience may be seen But into this poynt we will not now further enter seing it is sufficiētly handled in these Treatises which were purposely written concerning it Onely because Mr. Henry Barrow who was Mr. Greēwoods fellow prisoner and fellow Martyr hath also written of this point and namely cōcerning the book of cōmō prayer particularly in some books of his which now are scant to be gotten we thought it good likewise from thence to annex these few lynes following cōcerning it Mr. Barrow therefore in his discovery of the false Church speaking of the book of common prayer writeth thus Pag. 64.65.66.67 This book in that it standeth a publick prescript continewed Leiturgy as iff it were the best that ever was devised by mortall man yet in this place ād vse being brought into the Church yea or into any private house yt becometh a detestable idol standing for that yt is not in the Church of God and consciences of men namely for holy spirituall and faithfull prayer yt being nothing lesse but rather abhominable ād lothsome sacrifice in the sight of God even as a dead dogg Now vnder the law might neither any corrupt or any vnlawful sacrifice with any sene blemish be offred at the Altar nether any part of any beast though whiles yt liued never so sufficiēt being slayne before yt be brought vnto the Altar yt was abhomination vnto the Lord Euerie sacrifice must be brought quick ād new vnto the Altar ād there be slayne everie morning and euening how much more in this spiritual Temple of God where the offringes are spiritual and God hath made al his servātes Kings ād priestes to offer vp acceptable sacrifices vnto him through Iesus Christ who hath thervnto givē thē his holy spirit into their hearts to helpe their infirmities ād teach thē to crie Abba Father How much more hath he which ascended givē graces to those his servantes whome he vseth in such high seruices to the repairing of the Saintes the worke of the ministerie and the edificatiō of the church vnto whome God vseth thē as his mouth the Church againe on the other side vseth thē as their mouth vnto the Lord. Shal we think that God hath any time left these his servantes so singly furnished and destitute off his grace they cannot find words according to their necessityes and faith to expresse their wantes and desires but need thus to be taught line vnto line as children new weaned from the brestes what and whē to say how much to say and when to make an end to say this collect at the beginning that at the end that before the tother after this in the morning that at after noone etc. How like children or rather like masking fooles are these great clarkes dressed shew they not hereby that either they have no faith or els are such infantes as they haue more need to be fed thē to divide the portion vnto others Know they trow we what prayer or the spirit of God meaneth Prayer I take to be a confident demanding which faith maketh thorow the holy Ghost according to the wil of God for their present wātes estate etc. How now ca◠any read prescript stinted Leitourgie which was pēned many yeares or daies before be said a powring forth of the heart vnto the Lord or those faithful requestes which are stirred vp in them by the holy Ghost accordingl◠to their present wantes and estate of their heartes or Church vnlesse they can say that their heartes and Church stād in the same estate now and so still to their liues end shal cōtinue without either further increase or decrease change or alteratiō as they did thē yea that their childerēs childrē shal also so cōtinue to whome they leave and incommend this Leitourgie vnto the worldes end What a strāge estate is this that alwaies thus standeth at a stay The way of the righteous Solomon saith shineth as the light that shineth more and more vnto the perfect day as on the contrarie the way of the wicked is as the darknes they know not wherin they shall fall Our Sauiour Christ saith that if we gather not we scatter The Apostle Peter willeth the new borne babes to desire the sincere milke of the word that they may grow therby vntil they come to the measure of the age of the fulnes of Christ saith the Apostle Paul Now then if they and their church increase not in the measure of knowledg grace holines etc. yt is an infallible signe that they haue not the Spirit of God If they do increase why thē is not God served with his owne best giftes Is not the iudgmēt of the Prophet thē vpō thē wich saith cursed be the deceiuer with hath in his flok a male yet voweth ād sacrificeth vnto the Lord a corrupt thing Is this old rottē leitourgis their new sōgs they sing vnto te Lord with ād for his graces May such old writtē rottē stuffe be called prayer the odours of the Saintes burnt with that heavenly fire of the Altar the lively graces of the Spirit etc. may reading be said praying may such apocrypha
trumperie be brought into the Church off God and there be read reverenced aÌ„d receaued as the sacred word of God thrust vpon mens consciences yea vpon God himself whether he wil or no Is not this presuÌ„ptuously to vndertake to teach the spirit of God and to take away his office which as hath beene said instructeth al the children of God to pray eveÌ„ with inward sighes and grones in expressable and giueth both wordes aÌ„d vtteraÌ„ce yea and as the Apostle Ihon saieth we need no other teacher to these thinges then that annointing which we have receaved and dwelleth in vs. Is not this if they wil haue their written stuffe to be held and vsed as prayer to bind the holy Ghost to the froth and leaven of their lips as yt were to the holy word of God Is it not vtterly to quench and extinguish the spirit off God both in the ministerie and people whiles they tye both theÌ„ and God to their stinted numbred praiers Is this the vnitie and vniformitie that ought to be in al Churches and is amongst al Christes servantes to make theÌ„ agree in a stinking patcherie devised apocrypha leitorgie good for nothing but for cushsions and pillowes for the idle priestes and profane carnal Atheistes to rock them a sleepe and keep them in securitie wherby the conscience is no way either touched edified or bettered Truly I am ashamed to think much more to write of so grosse and filthie abhominacion so generally receaved even of al estates of these partes of the world who have by a popish custom and traditioÌ„ receaued yt one off and from an other without any warrant from the word For the Apostles I am sure these maister builders haue left no such president in or commaÌ„dement vnto the churches neither giuen them any such power to bring in or set vp any such apocrypha Lyturgie in the church of God They alwaies vsed spiritual praiers according to their present waÌ„tes and occasions and so taught all churches to pray alwaies with al maner off praier ond supplication in the spirit and therby to make knowen their wantes and shew their requestes in al thinges vnto God their heaueÌ„ly father Our Sauiour Christ also he taugt his disciples that God is a Spirit and wil be worshipped in spirit and truth He hath likewise set downe most excellent rules and a most absolute forme for al praiers in that part of scripture Mat. 6.9.10.11.12.13 commoÌ„ly but falsly called the Lords praier wherin he hath most notably instructed directed aÌ„d restrained our ignorant and inordinate desires to those excellent heades In which whatsoeuer is needful for vs to desire or lawful for vs to pray is in some one or other of those braÌ„ches included euerie one off the being a base and foundatioÌ„ wherevpoÌ„ and wherby to frame many millions of seueral peticions according to the seueral waÌ„tes and occasions at such several times as the saintes haue cause to pray They are al of theÌ„ so many euerrunning fountaines from which Godes seruaÌ„tes by the holy Ghost deriue and draw coÌ„tinually fresh aÌ„d new graces aÌ„d are al together such an abisme and vnmeasured â—ea of wisdome from which al Christes seruaÌ„tes thorough the world haue alwaies fetched all their knowledg graces confort and assurance of aÌ„d in their praiers according to the capacitie of the vessel of their faith some more some lesse al some yet haue not al of theÌ„ together much lesse any one of theÌ„ is able in the litle dish of his shallow vnderstaÌ„ding to comprise the vnmeasurable depth and greatnes of this Ocean of al wisdome aÌ„d grace Wherby yt is euideÌ„t as also by the circumstaÌ„ces and maner of deliuering the same by our Sauiour Christ by his Apostles Disciples and Churches spiritual vse of praier according to their present estate and wantes that these prescript wordes were not giuen or inioyned as a prescript praier so to be vsed by any even the wisest much lesse the simpler vnbroken vp vnexpounded etc. so much as a compendious summarie of al necessarie knowledg aÌ„d rules for al praier gathered by the Author of all wisdome into a brief for the direction and instruction of our weaknes and ignorance Of which endes aÌ„d vses whiles some are ignoraÌ„t or rather as their grosse idolatrie carnal dulnes and superstitious presumptioÌ„ sheweth are ignorant either what faithful praier or the spirit of God is whiles they both popishly abuse this Scripture as a principal collect in their publike leitourgie with their ofteÌ„ and idle repetition therof fiue times in their morrow masse etc. and also through this abuse they grow further bold to mould a new calfe a new Leitourgie of their owne and set that vp also in the church of God as they count yt Yf yt were granted theÌ„ that this scripture and sundry psalmes and other scriptures they alledg out of the prophetts were coÌ„manded and enioyned to be read and vsed as and for the very praiers of the church and of the Saintes then which nothing can be more false or grosly fond to conceaue yet which way if this were granted them can they hereby proue yt lawful for them to bring in thâ—ir owâ—e apocrypha deuises aÌ„d set them vp in the church as aÌ„d with the holy canonical word of God May their stinking filth be compared or placed with the heaueÌ„ly liuely word of God without vâ—sufferable blasphemie may the froth of their lips and follie of their heartes be thrust vpon mens consciences yea euen vpon the Spirit of God himself in this maner In the church of God may nothing come or be heard but the canonical scriptures aÌ„d liuely graces of Godes Spirit according to the same But these their apocrypha Leitourgies can neither be said the word of God neither the liuely graces of Gods spirit according to the same word seing they were made and conceiued long before and are wholy thus vsed without warrant example or commandement in the word of God yea are contrary to the rules of aÌ„d for praier to the exercise and vse of Gods Spirit and directly set against al the lawes of the first Table by worshipping God in vaine afther their owne traditions preceptes aÌ„d devises and not according to his holy Wil and commandement And agayne in his Refutation of Mr. Giffard he briefly summeth vp in generall some especiall reasons against the common prayer book afore said besides the discuâ—sing of it in particular from point to point His reasons concerning it in generall he thus propoundeth Refutat pag. 49.50 1. In that they presume to giue and enioyne their prescript wordes in praier they take the office of the holie Ghost a waye queÌ„ch the spirit of the ministrie and of the whole Church stop and keepe out the graces of God thrust their owne idle devises vpon the whole Church yea vpon God himselfe vvhether he wil or no 2. In that by their Leitourgie they prescribe vvhat and how much to reade at Morne to their Mattens at
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
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
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