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
trumperie be brought into the Church off God and there be read reverenced aÌ„d receaued as the sacred word of God thrust vpon mens consciences yea vpon God himself whether he wil or no Is not this presuÌ„ptuously to vndertake to teach the spirit of God and to take away his office which as hath beene said instructeth al the children of God to pray eveÌ„ with inward sighes and grones in expressable and giueth both wordes aÌ„d vtteraÌ„ce yea and as the Apostle Ihon saieth we need no other teacher to these thinges then that annointing which we have receaved and dwelleth in vs. Is not this if they wil haue their written stuffe to be held and vsed as prayer to bind the holy Ghost to the froth and leaven of their lips as yt were to the holy word of God Is it not vtterly to quench and extinguish the spirit off God both in the ministerie and people whiles they tye both theÌ„ and God to their stinted numbred praiers Is this the vnitie and vniformitie that ought to be in al Churches and is amongst al Christes servantes to make theÌ„ agree in a stinking patcherie devised apocrypha leitorgie good for nothing but for cushsions and pillowes for the idle priestes and profane carnal Atheistes to rock them a sleepe and keep them in securitie wherby the conscience is no way either touched edified or bettered Truly I am ashamed to think much more to write of so grosse and filthie abhominacion so generally receaved even of al estates of these partes of the world who have by a popish custom and traditioÌ„ receaued yt one off and from an other without any warrant from the word For the Apostles I am sure these maister builders haue left no such president in or commaÌ„dement vnto the churches neither giuen them any such power to bring in or set vp any such apocrypha Lyturgie in the church of God They alwaies vsed spiritual praiers according to their present waÌ„tes and occasions and so taught all churches to pray alwaies with al maner off praier ond supplication in the spirit and therby to make knowen their wantes and shew their requestes in al thinges vnto God their heaueÌ„ly father Our Sauiour Christ also he taugt his disciples that God is a Spirit and wil be worshipped in spirit and truth He hath likewise set downe most excellent rules and a most absolute forme for al praiers in that part of scripture Mat. 6.9.10.11.12.13 commoÌ„ly but falsly called the Lords praier wherin he hath most notably instructed directed aÌ„d restrained our ignorant and inordinate desires to those excellent heades In which whatsoeuer is needful for vs to desire or lawful for vs to pray is in some one or other of those braÌ„ches included euerie one off the being a base and foundatioÌ„ wherevpoÌ„ and wherby to frame many millions of seueral peticions according to the seueral waÌ„tes and occasions at such several times as the saintes haue cause to pray They are al of theÌ„ so many euerrunning fountaines from which Godes seruaÌ„tes by the holy Ghost deriue and draw coÌ„tinually fresh aÌ„d new graces aÌ„d are al together such an abisme and vnmeasured â—ea of wisdome from which al Christes seruaÌ„tes thorough the world haue alwaies fetched all their knowledg graces confort and assurance of aÌ„d in their praiers according to the capacitie of the vessel of their faith some more some lesse al some yet haue not al of theÌ„ together much lesse any one of theÌ„ is able in the litle dish of his shallow vnderstaÌ„ding to comprise the vnmeasurable depth and greatnes of this Ocean of al wisdome aÌ„d grace Wherby yt is euideÌ„t as also by the circumstaÌ„ces and maner of deliuering the same by our Sauiour Christ by his Apostles Disciples and Churches spiritual vse of praier according to their present estate and wantes that these prescript wordes were not giuen or inioyned as a prescript praier so to be vsed by any even the wisest much lesse the simpler vnbroken vp vnexpounded etc. so much as a compendious summarie of al necessarie knowledg aÌ„d rules for al praier gathered by the Author of all wisdome into a brief for the direction and instruction of our weaknes and ignorance Of which endes aÌ„d vses whiles some are ignoraÌ„t or rather as their grosse idolatrie carnal dulnes and superstitious presumptioÌ„ sheweth are ignorant either what faithful praier or the spirit of God is whiles they both popishly abuse this Scripture as a principal collect in their publike leitourgie with their ofteÌ„ and idle repetition therof fiue times in their morrow masse etc. and also through this abuse they grow further bold to mould a new calfe a new Leitourgie of their owne and set that vp also in the church of God as they count yt Yf yt were granted theÌ„ that this scripture and sundry psalmes and other scriptures they alledg out of the prophetts were coÌ„manded and enioyned to be read and vsed as and for the very praiers of the church and of the Saintes then which nothing can be more false or grosly fond to conceaue yet which way if this were granted them can they hereby proue yt lawful for them to bring in thâ—ir owâ—e apocrypha deuises aÌ„d set them vp in the church as aÌ„d with the holy canonical word of God May their stinking filth be compared or placed with the heaueÌ„ly liuely word of God without vâ—sufferable blasphemie may the froth of their lips and follie of their heartes be thrust vpon mens consciences yea euen vpon the Spirit of God himself in this maner In the church of God may nothing come or be heard but the canonical scriptures aÌ„d liuely graces of Godes Spirit according to the same But these their apocrypha Leitourgies can neither be said the word of God neither the liuely graces of Gods spirit according to the same word seing they were made and conceiued long before and are wholy thus vsed without warrant example or commandement in the word of God yea are contrary to the rules of aÌ„d for praier to the exercise and vse of Gods Spirit and directly set against al the lawes of the first Table by worshipping God in vaine afther their owne traditions preceptes aÌ„d devises and not according to his holy Wil and commandement And agayne in his Refutation of Mr. Giffard he briefly summeth vp in generall some especiall reasons against the common prayer book afore said besides the discuâ—sing of it in particular from point to point His reasons concerning it in generall he thus propoundeth Refutat pag. 49.50 1. In that they presume to giue and enioyne their prescript wordes in praier they take the office of the holie Ghost a waye queÌ„ch the spirit of the ministrie and of the whole Church stop and keepe out the graces of God thrust their owne idle devises vpon the whole Church yea vpon God himselfe vvhether he wil or no 2. In that by their Leitourgie they prescribe vvhat and how much to reade at Morne to their Mattens at
Eauen c. teachinge the church and ministrie to pray by nomber slint and proportioÌ„ it is not onely popish but most friuolous and vaine disgracing and not instructing the Church and ministerie 3. In that by this their Leitourgie they prescribe vnto the Church what Scriptures publiquelie to read and vvhen to reade them as these Chapters and Psalmes at their matteÌ„s before noone those at afternoone c. On all the dayes that they have publique meetings and service through the yeere and so from yeere to yeere They therebie take from the Church the â—olie and free vse both of the Scriptures and spirit off God They therbie conceale and shut out of the Church a great part off Gods holie worde which they reade not As also abuse without order those Scriptures they enioyne to be read 4. In that they shread rend and dismember the scriptures from the holie Order and natural sense of their context to make them Epistles Gospels Lessons select Psalmes to their festivals and idol worship aboue-said They most heinouslie pervert and abuse the Scriptures to the high dishonor of God their owne feareful iudgment 5. In that they bring in aÌ„d coÌ„maunde the Apocrypha writings to be publiquelie read in the Church They both mainetaine and publiquelie teach the dangerous errors therin contayned to the poysoning and subverting of the faith of the church They thrust these devises of meÌ„ into the place of Gods worde causing the people therebie to reverence and esteeme theÌ„ as the holie Oracles of God of like aucthoritie dignitie and truth and to resorte vnto theÌ„ to builde their faith thervpoÌ„ and therbie they bring in an other foundation into the Church besides the high iniurie donne vnto God therbie 6. Finallie in that by this their Leitourgie they bring in erect aÌ„d enioyne a nevv straÌ„ge kinde of administratioÌ„ as is aboue proued in the perticulars They make and erect a new Gospel and so must needes also erect vnto yt a new ministrie For the ministrie of Christ is oÌ„ly bounde vnto aÌ„d vvil onlie administer by Christes Testament vvherein they haue a most perfect Leitourgie for the vvhole administration of his Church Therfore this present Leitourgie and ministrie of EnglaÌ„d are by al these reasons in general and particular founde aÌ„d proved at once to be counterfeite vngodlie and Antichristian Hitherto Mr. Barrow aÌ„d much more in his books afore named as the reader there may fynd Now to conclude the end of publishing these things is to stirre vp al that feare God seriously to mynd what true prayer is and to be carefull to vse it aright according to the word off God which in al thinges faith without which it is imyossible to please God must alway respect and build vpoÌ„ Rom. 10.17 and 14.23 Heb. 11.6 Iosh. 1.7.8 That so we may in this as in all other dutyes of godlynes learne to performe it so as whereby we may be coÌ„forted of God and God may be glorifyed off vs in Iesus Christ. 1603. FINIS ¶ TO THE CHRISTIAN READER TOvvching the treatises follovving know Good Reader that Mr. GREENVVOODS first vvriting concerning read prayer c. vvas by the Prelates taken from him Wherevpon he desired Mr. GIFFORD vvho vvrote against him and had the copy of it to publish it also to the vvorld But he vvould not do it and so by their meanes it yet remayneth suppressed For vvhat cause thou mayest vvell conjecture vvith thy selfe These things Mr. GREENVVOOD himself signifyeth here in the Treatise ensuing Novv if by any meanes that first of his come into thy handes be thou entreated for the truths sake eyther thy selfe to publish it or to deliver it to such as vvill That so the vvhole matter and cariage of it may better appeare to all men for the â—urther manifestation of the truth in this behalf In the meane tyme these are published for thy benefit The Lord give thee so to vse them as may be for his prayse and thy comfort in Christ Remembring alvvay that he is Mediator not for any false vvorship vvhatsoever but for that onely vvhich is according to his vvord Which poynt vvell mynded as it ought vvould soone end the question here controverted and all other the like vvith all such as feare God Mynd it therefore and so farevvell in the Lord. The preface 1. Cor. 2. 11. What man knoweth the things of a man if not the Spirit of man which is in himself Euen so the things of GOD knoweth no man if not the Spirit of GOD. 12. Now we haue receiued not the Spirit of the world but the Spirit which is of God that we might knowe the thinges of GOD giuen vnto vs. 13. Which things we also speak not in the words taught of mans wisdome but in wordes taught of the Holy Ghost we compare spiritual thinges to spiritual thinges My first writing being about that spiritual exercise of praier and true inuocacion of Gods reuerend name whereby the distressed soule of man loaden with the burden of sinne compassed also about with so many deceitfull enimies contynual assaults of Satan rebellion of the flesh entisements of the world etc. seeketh daylie help of God the Father giuer of all good giftes hauing thorough IESVS CHRIST free accesse by the direction of his holy spirit for all occasions to vnburden yt self of whatsoeuer grief or occasion of thankes yt is moued with I ought still and by Gods assistance shall keepe me in the meeknes of the spirit not witstanding his vnchristian railinges sclanders and reproches against me and the truth I then shewed that no other prayer could vtter and ease the seuerall occasions and distresses of this conscience and that no other mans writing could speake for this soule vnto God but the heart and mouth of him that prayeth for himself or is chosen the mouth of many vttering to God his or ther mindes for their present wantes or occasions of thanckes giuing according to the will of God as neede and occasion vrgeth and the spirit giueth vtterance And I furder proved that onlie this prayer pleaseth God and is grounded of faith to this effect I brought many reasons out of Gods worde admiring the ignorance of this age wherin hauing had the gospell of Christ thus manie yeares in our owne language to search and try al things by whole congregations do make no other prayer to God then reading ouer certeine numbers of wordes vpon a booke from yeare to yeare moneth to moneth day to day c. the same matter and words as they were stinted euen out of that Portâ—is englished out of Antichrists masse-booke besides priuate reading of mens writings instead of praying And seing this counterfeit shew of worship and pretended prayers was made common marchandize in euery assemblie by this Antichristian priesthood and that al men euery where were compelled to bowe downe herevnto and to offer by such counterfeit sacrifices I perceaved the first principle of Religion which is to inuocate the name of
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
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
to aske and vse theÌ„ that be needfull you caÌ„ make no stinted prayers for them Giue â—are then to the Scripture in this pointe 1. Corinth 2.11 For what man knoweth the thinges of a man if not the spirit of maÌ„ which is in himself c. Agayne who knoweth what shal be to morow Whiles you then thought to haue founde out more then the only wise gouernour of his house sawe needfull for his worship in his Church and of euerie soule you haue lifted vp your self into his seate and taken the office of his spirite vpon you who searcheth the heartes and knoweth the reynes and teacheth his people how and when to aske according to his will and eheir needs Rom. 8.26.27 also the spirit helpeth our infirmities for what we should pray as we ought we know not But the spirit it self maketh request for vs with sighes groanes which caÌ„not be expressed Yet searching the heartes knoweth the meaning of the spirit because he maketh request for the saincts according to the wil of God And wher you say then that if we marck the prescript forme of prayers of all Churches we shall see this regard that nothing be left out which is necessarie etc. This bewrayeth your shallownes the wisedome of the flesh is foolishnes with God who hath searched the depth of Gods spirit or knowne the minde of man who caÌ„ prescribe the estate of al Churches and what euery moment is needfull to be praied forâ— Odious then is such drosse of a fleshly mans heart Your secoÌ„d provision that nothing be prayed for in your liturgy that falleth seldom out but they are limited to the time Your Church hath not this provision you compel men to pray against thunder and lightning at midd winter and in your most solemne feastes against sodeine death But the truth is till you amend your wayes God will accept no sacrifice of you much lesse requireth this at your handes to do more in his worship then he hath commaunded And where you say in the Church of England the preachers are not limyted touching the matter of their praiers it is not true you are all sworne to your portuis howsoeuer you may omitt some of yt for your Sermons and vnder pretext therof what part you will And why is ther not a forme for prayer prescribed to be vsed after and before your Sermons ys it because the text is not allwaies the same or that the speaker is not in like fitnes or the auditorie in the same preparednes I assure you these thinges might be sufficyent cause why you cannot use alwaies the same wordes and pray according to your necessities and even so standeth the case for al other affaires in the Church The disposition of the soule and the distresses therof continue not in one state one howre But let me tell you whie you haue no forme of praier for your preachings In manie of your parishes or as you would have them Churches Sermons are of those rare thinges wherof you saye ther caÌ„ be no proscript forme of prayer yea your liturgie approueth a ministerie and sufficyent administration without anie doctrine which sheweth yt came out of the diuells forge and not out of Christes Testament But seing you would take vpon you to set so manie perscript formes of prayer as ther is thinges necessarie for euerie assemblie to pray for wher Christ hath set none And if yt were a thing so necessarie to have prescript wordes at the administration of the Sacraments I asked you whether our sauiour Christ had not forgott himself as you thought that when he commaunded his ministers to go preach and baptise and shewed them the words of institution and the Elementes to be vsed with all things thervnto needfull he did not prescribe some forme of wordes for prayer in particular In the tabernacle euerie pinne was prescribed so that ether such formes of praier are not necessarie or Christes Testament hath some wants To this you answere that yt is not of necessitie ther should be a sett forme of prayer prescibed for the administration of the Sacraments The minister may conceive prayer etc. Hold you to this that it is not of necessity you will denie it againe the next Argument Well here you graunt yt is not of necessitie But you haue not answered me till you tell me whether you hold it necessarie or no if yl be at all times necessarie the Testament is not perfect Againe do you not hold yt of necessitie when you eycommunicate men and depose your ministery for not observing yt But you saye yt is for conueniencye If it be a part of Gods worship and all tymes convenieÌ„t then is it necessarie and if yt be not necessarie put such conueniency in your cornerd Capp or surplus Nowe if yt be necessarie at all times you must proue yt is commaunded in Gods worde or els say that all thinges necessarie in Gods worship be not coÌ„teyned in Gods worde which were-blasphemous and papisticall to affirme To this you graunt all things necessarie and convenient are conteyned and aske if I be ignorant that ther be manie thinges conteyned in the scriptures that are not expressed in particulars but be gathered from the generall rules No I am not ignoraÌ„t of this but if it may be gathered ether by expresse wordes or by general rule that ther should be prescript formes of praier for the administration of the Sacraments or anie other particular action of the Church then must yt be so of necessitie because God hath commaunded yt though not in particular yet in generall rules But you graunt yt is not of necessity therfore yt is not commaunded in particular nor conteyned in anie generall rule Yet you demaunde of me if one should obiect that ther were not coÌ„maundement in the Scriptures nor example for anie praiers to be made at all before preaching etc. I would say he should lye against God we have both For the Apostle sheweth yt was the chief part of their office to perdure in the worde aÌ„d prayer Act. 6.4 1. Cor. 14. and 1. Tim. 2.1 Acts. 2.42 besides all things are saÌ„ctified vnto vs by the word and praier And because they never vsed doctrine in Church but prayer weÌ„t before their meetings is said to be vnto prayer Some things ther are I graunt that are not prescribed in particular and yet are commaunded by general doctrine as baptisme of Infants But whatsoeuer is commaunded ether in particular or necessarie collections from general rules are of necessitie to be obeyed as the commaundements of God and may not be altered but your particular formes of prescript wordes have no such warrant Nowe seing you would have no prescript wordes of prayer for the minister to vse before his preaching nor of necessitie for the Sacraments and haue none for excommunicatioÌ„ etc. I wondred wherof your Portuis is made and wherto yt should serue except for churchings and burialls and such popery wherby you leaue the
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
of such as he hath appointed to be the mouth of the Congregation vnto him aÌ„d his mouth vnto theÌ„ So that your patched Leitourgie paraphrases songes in rime homelies and al your dead mens writings are cast forth of the publick assemblies and manifest to be Idols when they are thrust into that place Now where I â—â—ledged that the binding of the publick asseÌ„blie yea of all assemblies to certeyne writings of men euerie day and yeare their number and portion of words daylie moÌ„thly and yearely in al asseÌ„blies the same matter and words reiterated in sâ—ead of powring forth their hearts vnto God according to their present needs and occasions was a setting of themselves in Gods seate and taking the office of his Spirit which only knoweth the wantes of the seueral assemblies according to their diuerse occasions he runneth away from the matter as one vnwilling to heare of this their Tautologia and counterâ—et babling demaÌ„ding wheter euerie one should vtter their owne perticular wantes in the publick assemblie or should pray nothing but that euerie one feeleth the present want of in himself or should tell the Minister before hand what euerie one of their wantes were then how the Minister should remember al. Are these any thing but mâ—re cauils can any of these follow vpon the former doctrine And let him looke againe whether he that is the mouth of the Congregation vnto God in publick prayer must not consider the present publick occasions of that publick assemblie and thereafter frame his prayers all the people ioyning in heart to his words of petition or thanksgiuing saying Amen to so much as he asketh according to the wil of God and neede of the time yea and if they haue not feeling in such prayers they are vnfeeling members yet neither doth he intermedle with private or secret waÌ„tes neither neede they tell him them he is sent for the publick affaires of the Church to commend the seueral actions general and publick vnto God And as they are diverse in everie assemblie so must he be a maÌ„ of wisdome to know see and consider them lest they al rashly step into the house of God to offer vp the sacrifie of fooles and make a counterfeit babling Eccle. 4. Yet the sinne of this is nothing comparable to the doâ—ng your Priests cast forth by pratling ouer your English Portuis which the Lord will one day cast in your faces As then in priuate prayer we are to lay forth our owne wantes and estate of our owne soule which cannot be done by reading an other mans writings alwayes singing one song customably repeating in superstition certeine words our hearts neuer ripped vp examined nor the diseases therof layd open vnto God seeking due cure So the man that is the mouth of the whole assemblie prayeth as the mouth of one bodie for al their open publick present wantes and occasions Which occasions considering the persons and actions are diverse and cannot be written for one assemblie before hand muchlesse for all assemblies in a whole kingdome neither by man nor Angel See theÌ„ the mockerye of your service booke and what Idolatrie is committed by yt to the abandoning true prayer according to the present wantes and occasion The next thing to be coÌ„sidered is about making of lawes in the worship of God Where he would persuade vs that their whole Leitourgie conteining al their publick worship gouernmeÌ„t offices and ordinances of their Church be but matters of order and conveniencie Then the compelling and teaching the publick assemblie to reade ouer mens writings both as CanoÌ„s and lawes in the Church aÌ„d publickly aÌ„d priuately to offer them vp in stead of true prayer aÌ„d holy invocatioÌ„ is a matter of comelines and conveniencie In the meane time it must be a turning away of the whole order and ordinaÌ„ces of God For what is the whole Testament of Christ but an order for euerie office person action in the Church if he wil haue it taxis and then must confesse their Leitourgie an other order of publick administratioÌ„ and so as I haue said an other Gospel an other Testament a setting vp an other worship And herevpon I trust I may cal al this an adding to the word of God yea I wil go a litle further an abolishing and disabling and dishonoring of the word yt self and graces of his spirit And whither all this smoke of the bottomlesse pyt may not be reproued with these Scriptures not only Proverb 30. verse 5.6 Deut. 4. verse 32 but also Revel 22. verse 18 19. let the godly ponder and search and let the fearefulnes of the threats deterre all flesh from presuming to alter the ordinances lawes and worship of the most high God And that the verie reading of an other mans writing for my owne prayer or the prayer of the Church in stead of powring foorth our owne hearts is a changing of the whole worship into the making mens writing an Idoll which is by these places condemned as an accursed sinne let the most hard text as he in carnall wonder exclaymeth be looked into Revel 22. verse 18.19 The words are plaine If anie man put or add any thing vnto these or if anie man take away from these words he shal be iudged as followeth Now if the adding an other whole Worship and suppressing of that God hath apointed be not an adding to these things written gyue sentence as you wil answere O saith he but it is said God wil add vnto such al the plagues written in this booke and there is in this booke mentioned the lake of fire As though the lake of fire is not due for euery sinne and yet not euery one that committeth sinne to be condemned what sinne is it that deserueth not the eternall wrath of God yet not euery one that sinneth giueÌ„ ouer to that iudgmeÌ„t for eiâ—her yt may be of ignorance or of negligence and washed away by repentance in the blood of Christ or it may be repented of and lest when wee see yt Mr. Giffard hath read wel the curses of the law and all the curses due for sinne that seeth not how many curses the law and the Prophets pronounced vpon sinne to call the persons themselues to repentance shewing together the equitie of Godâ— law and yet withal the free mercye of God to al that truly repeÌ„t their euil wayes All that receiue the Beastes marke in their hand or forehead are thretned to be cast with the Beast and false Prophet into that lake yet i doubt not but manie that haue bene so seduced into that sinne shal by repentance be saued Not that I encourage anie to continue in such fearful estate to hardeÌ„ their hearts against the threatnings of GOD but that I would haue Maister Giffard to put difference betwene the curse layd to the sinne and condemnation of the person sinning And seeing he taketh that lake a perticular seuere threat to the Apostasie vnder ANTICHRIST I would he had the grace to
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