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
AN AVNSVVER TO GEORGE GIFFORDS PRETENDED DEFENCE OF READ PRAYERS AND DEVIsed Leitourgies with the vngodly cauils and vvicked sclanders comprised in the first part of his book entituled A SHORT TREATISE against the Donatists of England BY IOHN GREENWOOD CHRISTS POORE AFFLICTED prisoner in the Fleete at London for the trueth of the gospel 1590. To the Christian Reader grace and peace from God our Father and Iesus Christ our Lord. BEcause Prayer vnto God is a most Christian exercise and fruit of faith being rightly vsed having so many commaundements and promises concerning it in the Scripture by which we come most neare vnto God as in any other part of his worship speaking to him as it were mouth to mouth when we lift vp our hearts and powre forth our requests vnto the Lord it was thougt needfull seing these latter Treatises of Mr. Greenwoods towching this ArgumeÌ„t are now published agayne aÌ„d his first concerning it cannot be had here therefore to note downe briefly a few things both coÌ„cerning the doctrine aÌ„d right vse of praier aÌ„d in particular concerning read prayer by meanes whereof it is come to passe that true praier is so much vnknoweÌ„ neglected aÌ„d profaned And this we pray thee Christian Reader to take in good part and to examine vp the word of God which is the onely rule of truth and light of our feet in the darknes of this World Prayer is the lifting vp off the heart vnto God to call vpon his name with faith by the work and help of his Spirit Psal. 25.1 Rom. 10 1 .14 Mat. 21.22 Rom. 8.26.27 Praier is eyther with words or without words With words being vttered in speach eyther publickly or privately eyther in mo or fewer words yet alway briefly according â—o the present and severall occasioÌ„s Exod. 32.11.12.13 Ezra 9.6.15 2. â—am 7.18.29 and 15.31 Mat. 26.39 Ioh. 17. chap. Act. 1.24.25 and 4.24.30 Heb. 13.15 Without words being conceyved onely in the mynd and so presented before the Lord who knoweth the thoughts and secrets of the heart Exod. 14.15 â— Sam. 1.12.13 Esa. 38.14 Prayer is eyther Request or Thankesgiving Both these are eyther for our selves or for others Request for our selves is deprecatioÌ„ or supplication for others intercession 1. Tim. 2.1 Deprecation is for some evill to be kept or removed by the Lord froÌ„ vs. Mat. 6.13 and 8.24.25 Psal. 70. Gen. 32.9.12 2. Cor. 12.8 IaÌ„ â— 13 Supplication is for some good thing to be graunted or coÌ„tinewed of God vnto vs. Mat. 6.9.12 Gen. 24.12 Exod. 33.12.13 Psal. 4.6 Luk. 11.13 and 17.5 Intercession is for others eyther for some good to be given or some evill to be taken from them Mat. 6.9.11.12 and 5.44 Exod. 32.11.12 13. Ephes. 6.18.19.20 Rom. 15.30.31.32 Iam. 5.14.18 1. Ioh. 5.16 Thankesgiving is the yeelding of praise and thaÌ„ks vnto God for his mercy and benefits eyther given or promised Mâ— 6â—9 13 Gen. 24.27 Exo. 15.1.21 Psa. 69.29.36 aÌ„d 103.1.5 Ioh. 11.41 1. Tim. 1.17 Re. 7 1â— Prayer is to be made alwayes and onely in the Mediation of Christ. Ioh. 14.13.14.1 Tim. 2.5 Not that this need alway to be mentioned but that we ought alway to come before God and present our selves and our prayers vnto him with faith in the Mediation of Christ â— by whom alone we and al our sacrifices are made acceptable vnto God For in him are all the promises of God yea and Amen 2. Cor. 1.20 Through him are all the graces aÌ„d mercyes of God conveyed vnto vs Ioh. 1.16 Ephes. 4.7 By his MediatioÌ„ our prayers being presented before his Father all the weaknes want of faith love hope aÌ„d any other corruption wherewith our prayers as they proceed from vs be disteyned are covered and taken away Because he putteth the sweet odour of his Mediation vnto our prayers and so presenting them to his Father they are accepted of him Rev. 8.3.4 with Exod. 30.7.8 Psal. 141.2 Mar. 9.22.23.24 1. Pet. 2.5 For this cause therefore must prayer in faith alway respect Gods promise and Christs Mediation Mar. 11.24 Psal. 50.15 Rom. 8.34 Heb 7.25 and 9.24 And for the same cause must the person that prayeth first be accepted of God in Christ before their prayers and sacrifices can be approved Rev. 1.5.6 1. Pet. 2.5 Prov. 15.8 Hag. 2.13.14.15 Gen. 4.3.4.5 and 6.8 and 8.20.21 with Heb. 11.4.7 Wherevpon we are bound to be carefull first our selves to be in the true faith and Church of Christ vnder his Mediation that we may our selves be accepted of the Father in him and then in faith to offer our prayers both for matter and maner so as we have warrant by the word of God that he wil heare vs aÌ„d that Christ will be our Mediatour therein For which see the Scriptures a foresaid and Mat. 6.9 Ephes. 2.19 and 4.4.5.6 Act. 2.41.47 Exo. 30.9 Levi. 17.3.7 Deut. 12.5.8 Psal. 16.4 and 50.8.14.16 17.23 Esa. 1.12 etc. Mal. 1.14 1. Tim. 2.1.2.5.8 Iam. 1.5.8 Iohn 5. 13.14 Rev. 8.3.4 For our better direction and assurance herein hath Christ giveÌ„ that forme of prayer which is commonly called the Lords prayer Mat. 6. 9.13 Luk. 14.1.2.3.4 Where he hath prescribed a direction for the framing of all our prayers both for matter and maner according to that rule For in it we are taught as towching the matter of all our prayers that they be for things first and chiefly concerning Gods glory and then concerning our good so as will stand with the glory of God Ioh. 12.27.28 And towching the maner of prayer that it be in faith hope and love with reverence briefly and humbly propounded that he in al may be glorifyed In faith I say both of Gods willingnes to heare aÌ„d help as being our Father in Christ aÌ„d of his ability therevnto as being in heaven able to do whatsoever he will Esa. 63.16 Psal. 115.3 In hope of his mercy and favour towards vs he being our Father and we his children in Christ. Luc. 11.9.13 In love both off God and one off another in Christ. Psa. 116.1 Mar. 11.25.26 Act. 4.24 With revereÌ„ce as coming before our heavenly Father who is full off glory and Majesty he in heaven we on earth etc. And therefore also ought our prayers briefly and hunbly to be propounded not seking after long or affected speach nor vsing vayne repetitions etc. Mat. 6.7.8.9 Genes 18.27 Exood 34.8.9 Ecclesiast 5.1 And note here that Christ hath propounded this direction not by way off exhortation or doctrine as in other cases he was woont but in forme off petitions and those very brieff Least otherwise we should have doubted that we might not with such confidence in few words have spoken directly vnto God himselff but that we must have vsed either mediatours for vs as the Papists or sighs onely without words as the Anabaptists or never ceasing from prayer as the Eutychians or at least some long circuâ—staÌ„ce off words aÌ„d great affectatioÌ„ of speach or the like as ignorance superstition and hypocrisy are ready
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
Liturgies as Christ had to set downe a forme of praier he being Lord of the house The wickednesse of which collections you shall neuer be able to answeare And because you here vrge me therunto I will make answeare to your two places of Scripture wherwith by false interpretation you deceaue the simple which taken from you your matter is nothingh but cauilling The places are these Luce 11. Nom. 6. and because the one explanes the other and your collections the same from both I will beginne with nombers 6.32.33.34 etc. Thus shall you bless the Children of Israell saying the Lorde bless thee keep thee c. Here you say they were commaunded to vse the verie wordes prescribed in all their blessings This I say is not true for the Hebrew worde is Coh Tebaracu thus shall you blesse wher the worde Coh is an aduerb of similitude as we say after this maner which cannot be to say the same but according to the same instructions This worde Coh is ysed throughout the Bible in this maner in all the Prophets wheÌ„ they say thus saith the Lorde where the summe of their prophesies are onlie recorded to vs by the holy Ghost aÌ„d not all the wordes Againe this blessing is vsed in the Psalmes and Chronicles in prayer for the people in manie other wordes Ely blessed Hanna in other wordes etc. And where by Lâ—ce 11.2 yt is recorded that our Sauiour Christ commaunded his Disciples when you pray say our Father c. yt is playne by the doctrines following 4.5.6.8.11 verses that Christ tyed no man to the verie wordes saying ouer for he teacheth them to aske their particular wants as a childe asketh breade or an egg of his Father also to importune the Lorde for our particular wants But to make this place more playne the same holy Ghost in the 6. of Mathew 9. verse saith when you pray say thus Our Father c. where the greeke word houtos hath the same signification that the Hebrew worde Coh had which is after this maner and cannot be referred to the verie wordes saying ouer wherupon Mr. Calvin vpon those wordes saith Noluit filius dei prescribere quibus verbis vtendum sit The Sonne of God would not prescribe what wordes we must vse Now consider how falslie Mr. Gifford hath interpreted these Scriptures to say the Priests wer commaunded to vse the verie wordes and that Christ commaunded to vse the verie wordes As for his collections that therfore mens writings may be imposed vpoÌ„ publique assemblies by stint and number to be prayde vt is intollerable error and bringeth in all popery Here I must call all men that reade this fruictlesse discourse to be witnes of Mr. Giffords abuse of his tongue to the defacing of Gods truth In his Epistle he proclaymed that I called all men Idolaters which you shall perceaue to be his owne wordes and to that end I will breifly repeat yt In my first writing I affirmed the reading imposed Liturgies by stint aÌ„d limitation instead of true invocation as also all reading meÌ„s writings for praying to be idolatrye In his answeare he said he could not see by what collour yt could be called Idolatrie or maintayned out of Gods worde so to be but yt seemes the penners of these things take euery sinne against the first table of the lawe to be Idolatry if they do so saith he and with all do hold that no Idolater shal be saued then doubtlesse all are lost c. Tothis ignoraÌ„t excursorie I answered that all false and devised worship by mans inuention was Idolatrye as the first and second commandemens did testifie And so admit all the breaches of the first table were not idolatrye yet reading of mens writinges instead of praying must needes be idolatry seing yt is a transgression of the second Commandement Furder though I needed not have followed his emptye head euen a cloude without water yet I proceeded to proue that no idolater could be saved but by repentance for their knowne sinne and craving pardon with David for their hidden sinnes and secreat faults Moreouer said I do you thinke anie man is free from all inward and outward idolatrye seing we cannot keep one Commaundement and in some things we sinne all In which wordes i plainelie reproued his grossnes that concluded all men idolaters which committed any idolatrye and that no idolater could be sauld and distinguished betweene the sinne of ignorance weaknes and inperfection etc. in Gods children and open professed obstinate idolatrie Yet this godles man would lay to my chardg that i should call all meÌ„ idolaters wheras i neuer vsed such a worde in all my writings But only answered his folly in this running out from the question they were his owne wordes that brought this vpon his owne heade by concluding that if euery sinne against the first table were idolatrie and no idolater could be saued then all are lost let the grosnes then be his and not mine And i leaue it to the consideration of all men whether i may not say that they which traÌ„sgresse the first or second Commaundements do commit Idolatrie without absurdity But saith he though yt be so yet the Scripture calleth not the godly murtherers Idolaters etc. for the reliques of sinne remayning I answere that therfore your former absurd cauilling where you said if we hold it Idolatrie etc. ys by your owne mouth fully answered But to auoyde this foyle he hath an other euasion I thought saith he we had reasoned about such grosse idolatrie as a Church is to be condeÌ„ned and forsaken which is defiled therwith Here againe you misreport me I neuer reasoned to that end in this whole discourse but only laboured to shew all men this error of reading meÌ„s writinges instead of praying that they might learne how to conuerse with God and their owne Conscience in prayer And what mendes wil you make for this sclandering and defacing of the truth to all the world all that I desire is your repentance and amendement which God graunt vnto you if you you be his It followeth in your booke thus But seeing you confess thaâ— all men be Idolaters that is touching the remanents of sinne it must needs follow there is no Church free from spots c. This worde idolaters must still be yours and then i willinglie graunt that no man liuing is free from idolatrie concerning the reliques of sinne Also that no Church vpon earth can be without spot vpon earth So that now by your owne coÌ„fessioÌ„ I pleade not for perfection in this life though the more we want the more we ought to endeuour With what face then could you publish me an Anabaptist in your Epistle and out of one mouth giue contrarie sentence Doth your ordinary teach you to cast out such bitter waters of vntruthes was yt possible I should hold al men Idolatres and some men without committing of sinne after regeneration especially to mainetaine both such heresies as you
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
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