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
fall into any sinne except the sinne against the holye GHOST yet bee restored by repentance GODS grace so far abounding alwayes considered as then I noted that obstinacye in anye sinne make them to vs the servants of sinne whiles they so remayned not speaking this to giue leaue or incouragement to presume in the least or first step of sinne lest GOD leaue them to themselves but to giue them hope if they returne that haue so fallen hee excepteth generally against all presumptuous sinne saying of frailty Gods childrē may fall but of presumption hee maketh great doubt for anye so sinning to bee renued by repentance for it is spokē of the Maranatha to bee pronounced in this life to none but that bee in that sinne against the holye Ghost and here to fill his paper as his common shift is when hee can neither affirme nor denye hee putteth me to newe questions You must saith hee declare howe filthye incest is not sinne against the holye GHOST nor if a man kill his Father or Mother or children nor witchcraft nor familiarity with Spirits is not your meaning that the regenerate man may of presumption and obstinacy commit these If Maister Giffard shoulde thus vnderstande the worde may hee is in the same fault to say the regenerate may sinne of frailty And I answere furder hee coulde vnderstand the worde may otherwise if as in all his writinges hee caryed not this minde to take all in euil part to quarrell hee coulde have vnderstood it thus that God suffereth of his elect to fall into such sinne yet hee is able to reduce them by repentance and hath made promise to receive them iff they retourne and not haue cauilled in this maner in such thinges the horrour in the verye naming of which sinnes shaketh the flesh and bones of the godlye to heare or behold so that his drift is but to cast in a litle wormewood to deface the truth deliuered Therefore I will onlye prooue the generall doctrine before affirmed and for these perticulars let him that taketh pleasure in raking in them being sinnes not once to bee named amongst GODS children answere himself And much better might hee have put his question thus Whither wilfullye committing of sacriledge and presumptuous continuing to enchant in a false ministery with Iannes and Iambres resistinge the truth persecutinge the light against their knowledge bee not within the compasse of that sinne against the holye Ghost That GODS elect after regeneration doe fall into presumptuous sinne and for a time persist in obstinate sinne and may bee restored by repentance I thus prooue Manie of GODS children may bee excommunicat and vpon the repentance bee receiued againe as the incestuous person 1. Cor. 5. therefore do for a time remayne in obstinate sinne Againe euerie sinne is to bee prayed for but that one sinne against the holye Ghost 1. Iohn 5.16 Therfore presumptuous sinne is committed of GODS elect after regeneration That all presumptuous sinne is not sinne against the holy GHOST wee shall see by the discription of that sinne Hebr. 6. and 10. where there is dispyting of the Spirit accompting the blood of IESUS an vnholy thinge persecuting the light they haue sometimes tasted of and such like notes which are degrees further then presumption for there is presumption of ignorance of rashnes of hope of mercy and many times do the Prophets charge the people with rebellion against GOD so that all presumption cannot have the curse maranatha pronounced vpon it or the persons not to bee prayed for But sure I grant that presumption is neere to that sinne and there cannot bee that high sinue without presumption But now if all sinne but sinne of frayltie were vnpardonable your Clergie were in a wofull case that thus maynely resist the truth and persecute GODS servants Neither is this doctrine anye way contrarie to that I delyvered namelye that the regenerat man cannot bee said to stande in bondage to sinne after regeneration and the servant of GOD at the same time by outwarde profession for none are in bondage to sinne after their calling to the faith to our iudgment but suche as contynue obstinate in their open knowne sinne after due admonition that such stande not by outwarde profession the servants off CHRIST but of sinne and are to bee excommunicate hee willingly granteth and herevpon merueileth how I shoulde gather that obstinat grosse sinners shoulde not bee excommunicat which hee might playnlye perceiue if hee had eyes for if al the regenerat bee in bondage to sinne and so the servants of sinne and of Sathan howe should they cast out an other for bondage out of their fellowship by the power of CHRIST If Maister Giffard say because the obstinate is in greater bondage then the other this proueth not that the bond can cast out the bond by the power of Christ. Againe if all bee in bondage then none can bee houlden without for being in bondage to sinne so that none shoulde be excommunicat none without the worlde and the CHURCH light and darknes CHRIST and BELIALL should bee mingled together To all which hee hath made no answere but demandeth certeine questions and maketh such a formall conclusion as if all were in bondage vnto sinne His questions I grant all affirmantiuely yet denye his consequence Let him plainely proue therfore by euidence of SCRIPTURE that all that do sinne are bondslaues of sinne and when hee hath so done I shall therevpon conclude him a flat Anabaptist in the cheif ground of their profession Verye gladlye therefore woulde hee leave out the worde bondage and falslye accuseth and sclandereth mee in saying I holde that men can not outwardly appeare sinners and stand the servants of CHRIST both at a time which is an open vntruth Yt is hee that cannot put difference betwene sinning and bondage vnto sinne so that in one worde all his questions are answered If anie bee in bondage to sinne hee standeth a seruant thereof Now for the 7. to the Romanes the APOSTLE setting forth the strift betwene the flesh and the Spirit speaketh somtimes in the person of the one if I may so speake and somtimes of the other somtimes of the newe man or regenerat part or of himself so far as hee is regenerat somtimes of the olde man which is not wholly slayne but ful of rebellion striueth for maisterie Nowe I must demand of him whether of these two haue the preheminence dominion and rule in the regenerat the graces of the Spirit or the rebellions of the flesh The same APOSTLE saith the SPIRIT and that part off the man renewed there with which wee call the inner man In the 8. Cap. he maketh it playne The lawe of the spirit of life in CHRIST hath freed mee from the lawe of sinne and of death What is the lawe of the Spirit but the powre rule and dominion of the Spirit of GOD in vs And what is the lawe of sinne but the powre of sinne and bondage wherewith
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
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