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
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
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
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
vsed with vs for that which is not Gods vndoubted worde vnto vs And in your last writing which should have beene your answere you said God speaketh to vs only by the Canonicall Scriptures Now seing you would make your liturgies aÌ„d deuised formes of prayer helpes and instructioÌ„ and yet cannot make them Canonical or Gods vndoubted truth they must not be brought into the publique assemblie much lesse imposed by lawe vpon the Consciences of all men And here remember all your Liturgies are cast out of the doore besides that you have not made in both writinges one direct answere to this most firme Proposition which I will still leaue vpon you thus Only the Canonicall Scriptures liuely voice of Gods owne graces are to be brought into the publique assemblies for doctrine prayer But meÌ„s writings are neyther Canonicall Scripture nor the liuely voice of Gods graces in such as he hath appointed to speake in the publique assemblies Therfore no mans writings may be brought into nor imposed vpon the publique assemblies Thus migt I make an ende with this vayne maÌ„ considering the whole matter is proved against him all that followe being but repetitions of these former cauills but that I must cleare my self of his vnconscionable sclanders The second Argument We must do nothing in the worship of God without warrant of his worde â—ut read praiers haue no warrant in his worde Therfore read prayers are not to be vsed in the worship of God G. Gifford To this I answere at the first that it is a greate audacitie to affirme that there is no vvarrant in the vvorde for read prayers vvhen ther be sundry testimonies to vvarrant the same vnless you vvill make difference betvveene that which a man readeth vpon a booke and that which he hath learned out of the booke Furder I said I do not remember that euer I haue read that God commaunded in the Scriptures the prayer shal be read vpon a Booke c. I. Greenvvood SEing you haue indeed not answered one reason or proof I alleadged in my last writing but with much euill conscience as the handling sheweth perverred them I will leaue them to be iudged of them that shall see my writing And here seing you would not prynt yt I will answere your cheif obieâ—â—â—oâ—â— First then you graunt that if I put difference betweene reading vpoÌ„ the booke and that which he hath learned out of the booke mine Argument to sounde For by your owne confession God hath not giuen anie Commandement to read prayer and so yt hath no warraÌ„t WhervpoÌ„ I gayne thus much First thaâ— they which impose read prayer vpon the Church do that wherof they haue no warrant in the worde and that in the high seruice of God Then that they which reade vpon a booke for praying do that wherof they haue no warrant in Gods woorde whervpon all your Ministers must leaue reading their sâ—nted prayers vpon the booke or els stand vnder Gods wrath and all that so pray with them which wil be a fearefull reckoning if they repent not their sinne shewed them And although our question he cheiflie concerning the reading of mens writings instead of praying yet I am content the other abuse of the Scriptures be included also though I make not both in the same height of sinne as shall appeare in my seuerall reasons As an vnconstant man then you in the latter ende of the answere to this Argument would cal backe agayne that which you here haue granted Namely that there is no Commandement to reade prayer vpon a booke for praiyng Of the contrary thus you reason The people of God did reade the Psalmes vpon a booke wheâ— they did singe therfore men may reade vpon a booke vvhen they pray I deny your Argument besides that all men may see your vnstablenes in denying and affirming with one breath you now go about to make reading of prayer a Commandement thus you prove yt Singing say you is a part of prayer Singing may be read vpon a Booke therfore praier may be read vpon a booke Admit that Singing were a part of prayer yet doth it not followe that all prayer may be read vpon a booke But you speake like an ignorant man to say that Singing is praier seing they are twoo diuers actioÌ„s and exercises of our faithâ— the one neuer read for the other nor said to be a part of the other through the Scriptures but are playnely distinguished 1. Cor. 14.15 what is it then I will pray with the spirit buâ— y will pray with vnderstanding I wil sing with the spirit etc. agayne if you be sad pray and if you be merye sing Psalmes proâ—â—â—xon ai and psalo I will pray and I wil sing are diuers exercises of the faith if a man should say reading a chapter of the scripture and prophecying were all one were he not wide EueÌ„ so euery part of Gods service is not prayer I graunt we are euery where commaunded to singe Psalmes vnto God And alleadged that place of the Apostle to the Ephes. 5.19 Speaking to your selves in Psalmes and Himnes and Spirituall songes etc. aÌ„d that of the Colo. onlie to this end that in Psalmes singing we do not alwaies speake vnto God as in those Psalmes which are only instructions and prophesies in the 1. and 2. Psalmes you have not one worde spoken vnto God Againe as all reading of the prayers in the Scriptures is not praying or speaking vnto God so the reading or singing of Psalmes I tooke to haue beene a speaking to our selves a stirring vp of Gods graces in vs etc. But I do not now nor did not then hold yt so in al Psalmes singing And where you say I purposely left out the latter part in both places which was this sing vnto God with a grace in your heartes the Lorde knowes I had no purpose to injurie the Scripture nor maintayne an vntruth But thought we might do those thinges with a grace to God in our heartes which were not properly aÌ„d directly a conversing by thought aÌ„d worde with him alone but one thing might haue kept you froÌ„ crying out heresie in that I added this that I would not staÌ„d vpoÌ„ that reason but desired to knowe yt furder But how vniustly could you nuÌ„ber this for an heresie maynteyned of vs al in your Epistle that we should denie that Psalmes should be songe vnto God The Lorde keepe me froÌ„ such errour And a wofull Phisition you are if I had bene in such errour For the 102. Psalme I never denied but that yt was a most excellent Psalme penned by Daniell or some other PROPHET aÌ„d gyueÌ„ to the whole Church to be soÌ„ge or read as other Psalmes in the forme of praier But you must prove that the Church did vse yt as you say to reade yt ouer for praying or were coÌ„mauÌ„ded so to do This is proof inoug they did not because yt is a Psalme Now thoug the Church speake manie tymes in the singular
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
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