trumperie be brought into the Church off God and there be read reverenced aÌ„d receaued as the sacred word of God thrust vpon mens consciences yea vpon God himself whether he wil or no Is not this presuÌ„ptuously to vndertake to teach the spirit of God and to take away his office which as hath beene said instructeth al the children of God to pray eveÌ„ with inward sighes and grones in expressable and giueth both wordes aÌ„d vtteraÌ„ce yea and as the Apostle Ihon saieth we need no other teacher to these thinges then that annointing which we have receaved and dwelleth in vs. Is not this if they wil haue their written stuffe to be held and vsed as prayer to bind the holy Ghost to the froth and leaven of their lips as yt were to the holy word of God Is it not vtterly to quench and extinguish the spirit off God both in the ministerie and people whiles they tye both theÌ„ and God to their stinted numbred praiers Is this the vnitie and vniformitie that ought to be in al Churches and is amongst al Christes servantes to make theÌ„ agree in a stinking patcherie devised apocrypha leitorgie good for nothing but for cushsions and pillowes for the idle priestes and profane carnal Atheistes to rock them a sleepe and keep them in securitie wherby the conscience is no way either touched edified or bettered Truly I am ashamed to think much more to write of so grosse and filthie abhominacion so generally receaved even of al estates of these partes of the world who have by a popish custom and traditioÌ„ receaued yt one off and from an other without any warrant from the word For the Apostles I am sure these maister builders haue left no such president in or commaÌ„dement vnto the churches neither giuen them any such power to bring in or set vp any such apocrypha Lyturgie in the church of God They alwaies vsed spiritual praiers according to their present waÌ„tes and occasions and so taught all churches to pray alwaies with al maner off praier ond supplication in the spirit and therby to make knowen their wantes and shew their requestes in al thinges vnto God their heaueÌ„ly father Our Sauiour Christ also he taugt his disciples that God is a Spirit and wil be worshipped in spirit and truth He hath likewise set downe most excellent rules and a most absolute forme for al praiers in that part of scripture Mat. 6.9.10.11.12.13 commoÌ„ly but falsly called the Lords praier wherin he hath most notably instructed directed aÌ„d restrained our ignorant and inordinate desires to those excellent heades In which whatsoeuer is needful for vs to desire or lawful for vs to pray is in some one or other of those braÌ„ches included euerie one off the being a base and foundatioÌ„ wherevpoÌ„ and wherby to frame many millions of seueral peticions according to the seueral waÌ„tes and occasions at such several times as the saintes haue cause to pray They are al of theÌ„ so many euerrunning fountaines from which Godes seruaÌ„tes by the holy Ghost deriue and draw coÌ„tinually fresh aÌ„d new graces aÌ„d are al together such an abisme and vnmeasured â—ea of wisdome from which al Christes seruaÌ„tes thorough the world haue alwaies fetched all their knowledg graces confort and assurance of aÌ„d in their praiers according to the capacitie of the vessel of their faith some more some lesse al some yet haue not al of theÌ„ together much lesse any one of theÌ„ is able in the litle dish of his shallow vnderstaÌ„ding to comprise the vnmeasurable depth and greatnes of this Ocean of al wisdome aÌ„d grace Wherby yt is euideÌ„t as also by the circumstaÌ„ces and maner of deliuering the same by our Sauiour Christ by his Apostles Disciples and Churches spiritual vse of praier according to their present estate and wantes that these prescript wordes were not giuen or inioyned as a prescript praier so to be vsed by any even the wisest much lesse the simpler vnbroken vp vnexpounded etc. so much as a compendious summarie of al necessarie knowledg aÌ„d rules for al praier gathered by the Author of all wisdome into a brief for the direction and instruction of our weaknes and ignorance Of which endes aÌ„d vses whiles some are ignoraÌ„t or rather as their grosse idolatrie carnal dulnes and superstitious presumptioÌ„ sheweth are ignorant either what faithful praier or the spirit of God is whiles they both popishly abuse this Scripture as a principal collect in their publike leitourgie with their ofteÌ„ and idle repetition therof fiue times in their morrow masse etc. and also through this abuse they grow further bold to mould a new calfe a new Leitourgie of their owne and set that vp also in the church of God as they count yt Yf yt were granted theÌ„ that this scripture and sundry psalmes and other scriptures they alledg out of the prophetts were coÌ„manded and enioyned to be read and vsed as and for the very praiers of the church and of the Saintes then which nothing can be more false or grosly fond to conceaue yet which way if this were granted them can they hereby proue yt lawful for them to bring in thâ—ir owâ—e apocrypha deuises aÌ„d set them vp in the church as aÌ„d with the holy canonical word of God May their stinking filth be compared or placed with the heaueÌ„ly liuely word of God without vâ—sufferable blasphemie may the froth of their lips and follie of their heartes be thrust vpon mens consciences yea euen vpon the Spirit of God himself in this maner In the church of God may nothing come or be heard but the canonical scriptures aÌ„d liuely graces of Godes Spirit according to the same But these their apocrypha Leitourgies can neither be said the word of God neither the liuely graces of Gods spirit according to the same word seing they were made and conceiued long before and are wholy thus vsed without warrant example or commandement in the word of God yea are contrary to the rules of aÌ„d for praier to the exercise and vse of Gods Spirit and directly set against al the lawes of the first Table by worshipping God in vaine afther their owne traditions preceptes aÌ„d devises and not according to his holy Wil and commandement And agayne in his Refutation of Mr. Giffard he briefly summeth vp in generall some especiall reasons against the common prayer book afore said besides the discuâ—sing of it in particular from point to point His reasons concerning it in generall he thus propoundeth Refutat pag. 49.50 1. In that they presume to giue and enioyne their prescript wordes in praier they take the office of the holie Ghost a waye queÌ„ch the spirit of the ministrie and of the whole Church stop and keepe out the graces of God thrust their owne idle devises vpon the whole Church yea vpon God himselfe vvhether he wil or no 2. In that by their Leitourgie they prescribe vvhat and how much to reade at Morne to their Mattens at
Eauen c. teachinge the church and ministrie to pray by nomber slint and proportioÌ„ it is not onely popish but most friuolous and vaine disgracing and not instructing the Church and ministerie 3. In that by this their Leitourgie they prescribe vnto the Church what Scriptures publiquelie to read and vvhen to reade them as these Chapters and Psalmes at their matteÌ„s before noone those at afternoone c. On all the dayes that they have publique meetings and service through the yeere and so from yeere to yeere They therebie take from the Church the â—olie and free vse both of the Scriptures and spirit off God They therbie conceale and shut out of the Church a great part off Gods holie worde which they reade not As also abuse without order those Scriptures they enioyne to be read 4. In that they shread rend and dismember the scriptures from the holie Order and natural sense of their context to make them Epistles Gospels Lessons select Psalmes to their festivals and idol worship aboue-said They most heinouslie pervert and abuse the Scriptures to the high dishonor of God their owne feareful iudgment 5. In that they bring in aÌ„d coÌ„maunde the Apocrypha writings to be publiquelie read in the Church They both mainetaine and publiquelie teach the dangerous errors therin contayned to the poysoning and subverting of the faith of the church They thrust these devises of meÌ„ into the place of Gods worde causing the people therebie to reverence and esteeme theÌ„ as the holie Oracles of God of like aucthoritie dignitie and truth and to resorte vnto theÌ„ to builde their faith thervpoÌ„ and therbie they bring in an other foundation into the Church besides the high iniurie donne vnto God therbie 6. Finallie in that by this their Leitourgie they bring in erect aÌ„d enioyne a nevv straÌ„ge kinde of administratioÌ„ as is aboue proued in the perticulars They make and erect a new Gospel and so must needes also erect vnto yt a new ministrie For the ministrie of Christ is oÌ„ly bounde vnto aÌ„d vvil onlie administer by Christes Testament vvherein they haue a most perfect Leitourgie for the vvhole administration of his Church Therfore this present Leitourgie and ministrie of EnglaÌ„d are by al these reasons in general and particular founde aÌ„d proved at once to be counterfeite vngodlie and Antichristian Hitherto Mr. Barrow aÌ„d much more in his books afore named as the reader there may fynd Now to conclude the end of publishing these things is to stirre vp al that feare God seriously to mynd what true prayer is and to be carefull to vse it aright according to the word off God which in al thinges faith without which it is imyossible to please God must alway respect and build vpoÌ„ Rom. 10.17 and 14.23 Heb. 11.6 Iosh. 1.7.8 That so we may in this as in all other dutyes of godlynes learne to performe it so as whereby we may be coÌ„forted of God and God may be glorifyed off vs in Iesus Christ. 1603. FINIS ¶ TO THE CHRISTIAN READER TOvvching the treatises follovving know Good Reader that Mr. GREENVVOODS first vvriting concerning read prayer c. vvas by the Prelates taken from him Wherevpon he desired Mr. GIFFORD vvho vvrote against him and had the copy of it to publish it also to the vvorld But he vvould not do it and so by their meanes it yet remayneth suppressed For vvhat cause thou mayest vvell conjecture vvith thy selfe These things Mr. GREENVVOOD himself signifyeth here in the Treatise ensuing Novv if by any meanes that first of his come into thy handes be thou entreated for the truths sake eyther thy selfe to publish it or to deliver it to such as vvill That so the vvhole matter and cariage of it may better appeare to all men for the â—urther manifestation of the truth in this behalf In the meane tyme these are published for thy benefit The Lord give thee so to vse them as may be for his prayse and thy comfort in Christ Remembring alvvay that he is Mediator not for any false vvorship vvhatsoever but for that onely vvhich is according to his vvord Which poynt vvell mynded as it ought vvould soone end the question here controverted and all other the like vvith all such as feare God Mynd it therefore and so farevvell in the Lord. The preface 1. Cor. 2. 11. What man knoweth the things of a man if not the Spirit of man which is in himself Euen so the things of GOD knoweth no man if not the Spirit of GOD. 12. Now we haue receiued not the Spirit of the world but the Spirit which is of God that we might knowe the thinges of GOD giuen vnto vs. 13. Which things we also speak not in the words taught of mans wisdome but in wordes taught of the Holy Ghost we compare spiritual thinges to spiritual thinges My first writing being about that spiritual exercise of praier and true inuocacion of Gods reuerend name whereby the distressed soule of man loaden with the burden of sinne compassed also about with so many deceitfull enimies contynual assaults of Satan rebellion of the flesh entisements of the world etc. seeketh daylie help of God the Father giuer of all good giftes hauing thorough IESVS CHRIST free accesse by the direction of his holy spirit for all occasions to vnburden yt self of whatsoeuer grief or occasion of thankes yt is moued with I ought still and by Gods assistance shall keepe me in the meeknes of the spirit not witstanding his vnchristian railinges sclanders and reproches against me and the truth I then shewed that no other prayer could vtter and ease the seuerall occasions and distresses of this conscience and that no other mans writing could speake for this soule vnto God but the heart and mouth of him that prayeth for himself or is chosen the mouth of many vttering to God his or ther mindes for their present wantes or occasions of thanckes giuing according to the will of God as neede and occasion vrgeth and the spirit giueth vtterance And I furder proved that onlie this prayer pleaseth God and is grounded of faith to this effect I brought many reasons out of Gods worde admiring the ignorance of this age wherin hauing had the gospell of Christ thus manie yeares in our owne language to search and try al things by whole congregations do make no other prayer to God then reading ouer certeine numbers of wordes vpon a booke from yeare to yeare moneth to moneth day to day c. the same matter and words as they were stinted euen out of that Portâ—is englished out of Antichrists masse-booke besides priuate reading of mens writings instead of praying And seing this counterfeit shew of worship and pretended prayers was made common marchandize in euery assemblie by this Antichristian priesthood and that al men euery where were compelled to bowe downe herevnto and to offer by such counterfeit sacrifices I perceaved the first principle of Religion which is to inuocate the name of
vs we shall by that worde be either iustified or condemned Then either proue your matter from te Schriptures or els giue eare to the Scripture If those Churches you speake of bring mens writinges in to the publique assemblies et in force them to be read for praying I would see their warraÌ„t we belieue not because men say so or do so but because God speaketh And where he speaketh al men must besilent You may accuse â—ther Countries as you wil I knowe not their estate but your drudgery insteade of true worship is lothsome the Priest with his masse-booke and begger with his clapdisch canuize ouer the Pater noster for their bellie which is your com-mon worship with other trinckets We shall speake of a Liturgie in due place Here you breath out your accustomed lyes sclanders and 〈◊〉 First you terme vs Brownists and Donatists wheras I neuer conuersed wit the men nor their writings I detest Donatus his heresies And if they had beene instruments to teach vs anie truth we were not therfore to be named with their name we were baptized into Christs Browne is a member of your Church your brother and al Brownists do frequent your assemblies And here you wish the reader to consider that I condemne all reformed Churches do I condemne all Churched for reprouing a sinne by Gods wordes May not the true Churchâ—â— if they were such err Did I affirme at anie tyme thaâ— they were no true Church that vsed read prayers remember your self you knowe who is the Father of such vntruthes But because your Conscience bare you witnesse you had wrongfully chardged me and for me all true Christians you bring yt in by necessary consequence thus you affirme say you prescript formes of prayer brought into the publique assemblies to be the changing the worke of the Spirit into an idoll a tradition breaking Christian libertie a deade letter queÌ„ching the Spirit c and therfore most detestable But all reformed Churches recieue and vse it c. â— therfore You caÌ„ reason well to bring the thruth into conteÌ„pt your mouth to open and tongue wher as a sworde therunto If the proposition be true drawe what consequence you wil it is yours an not myne if the doctrine be true yt is Gods worde that giueth sentence against the sinne And if you haue 〈◊〉 sparâ—â—e of grace procure that we may decide the truth with other Churches Doth it follow that because imposing of mens writinges to be read for praying is an â—ynous synne therfore they that vse yt are no Church If I should say so I should iustlie be called an Anabaptist And here you accuse me to pleade for such a freedome in the Church that nothing be receaued which is imposed by commaundement Abaddon is the Father of such Prophets Doth yt follow that because we would haue â—he Church free from al traditions of men which haue no warrant in Gods worde that therfore we would not receaue Gods ordinances by Commaundement That we ought to receaue nothing by Commaundement in the worship of God which God hath not commaunded the secoÌ„d coÌ„maundement with the Scriptures I haue rehearsed are euident Deut 5.32 33. Mat. 25.2.3 Gal. 4.9 Collos. 2.20 But seing your self graueled considering all the world cannot lay a Commandement to bring theiâ— owne inventions into the assemblies wher God hath laide none but forbidden yt you ranne to your former places of Scripture to wrast them as before where your collections are but vaine repetitions of that which hath beene coÌ„vinced before Moses the Prophets etc. prescribed formes of prayers therfore men now may thrust their writings into the publique assemblies Your Argument is denied and yet here is no warraÌ„t for the reading them ouer for prayer G. Gifford The Church hath povver to expounde those prayers mentioned in the Scriptures and to apply them to their seuerall necessities c. I. Greenvvood If you meane by expounding the breaking vp off them by doctrine and by doctrine and prayer to aplye theÌ„ to the seueral vses of the church by liuely voyce far be yt from me to thinke otherwise But if you meane by expounding to make homilies vpon them or liturgies by writing to be thrust vpon the publique assemblies you are wide and now iustifie homilies instead of preaching and written prayers instead of praying shew your warrant The CHâ—â—CHES power is limited by the word G. Gifford When the prayers be framed and composed of nothing but the doctrine of the Scriptures and after the rules of true prayer nothing is brougâ— in which God hath not commaunded I. Greenvvood THis might have come in before your raylings but you sawe yt was too silly where is that commaundement of God that all meÌ„s wriâ—tinges in forme of prayer agreable to the Scriptures should bâ— brought into the publique assemblies your bare worde is not enough tâ— put 〈◊〉 to silence And when you have gott them into the Church yoâ— must prove that GOD hath commaunded they should be read foâ— praier Where I said our Sauiour Christ neuer vsed the wordes when hâ— praied of that forme of praier he gaue to his Disciples nether coÌ„mauâ—â—ded his Disciples to say ouer these wordes nether do we reade thaâ— euer his Apostles did use them or enforced others to vse anie certein number of wordes you say I speake vntrulie For say you the Disciple desired him to teach them to pray as Iohn taught his Disciples anâ— he commaunded them when you pray say Our Father etc. Luke 1â— and S. Math. an Apostle hath deliuered the same to the whole Church I answer I haue never heard that Ihon Baptist taught his Disciples to say ouer certeyne wordes nether can yt be gathered by our Sauiour Christes answere for he answeared not alwaies their verie demaunde according to their wordes but thervpon tooke occasioÌ„ to instruct them as he sawe neede And I haue proued by the 6. of Math. that our Sauiour did not commaunde them to say ouer the very wordes when they prayd for the word Houtos in Mathew signifieth after this maner Againe that Math. recordeth not the very number or the very same wordes that Luke doth And now I reason thus if Christ had commaunded those very wordes to be said ouer in praying then we must alwaies wheÌ„ we pray say ouer those wordes for in Math. â— he saith when you pray pray thus Our Father etc. The word when sheweth that this commaundement is to be observed at all tymes And then the Apostles sinned in praying other wordes Acts. 4.24.25 Furder yt being the most summary forme of prayer most ample most perfect etc. if those wordes were commaunded to be said ouer then we ought not to vse any others for he is accursed that bringeth not the best offringâ— he hath Malach. 1.14 By all these yt is euident that our Sauiour nor his Evangelists tyed no man to the very wordes saying ouer but according to that forme and those instructions and now leaue of your popish dreames
commaundements of God to sett vp your owne traditioÌ„s And here vpon I demaunded wherupon you would make your stinted and sett prayers You marueile I should be so babling and make such questions you meane about your babling worship You saye of the particulars of the Lordes prayer I demaunde nowe againe whether you can number the starres of heauen or the sandes of the sea if not much lesse theâ— particulars of the Lordes prayer There is medecine and direction of prayer for euerie soule and euerie disease therof to be drawen fourth by doctrine and prayer as the need requireth you would sett a liturgie vpoÌ„ some thinges and compell meÌ„ thervnto euerie meeting which were nothing els but to seale vp the fountaine and send men to the drye pitts of your execrable devises from the whole fountaine to a pitcher of water from the liuely graces of doctrine and prayer to your owne writinges Paul commaunded to pray for Kings and Princes yet bounde no man what wordes to vse The Lord gyve you repentance of such presumptuous sinne as to alter his worship If you caÌ„not knowe the estate of the soule before hand you can make no formes of wordes for yt Read praiers were deuised by Antechrist and maintaine supersâ—ition an Idoll ministery therfore read praiers such stinted service are intollerable c. Antichrist devised manie blasphemous wicked praiers But to say that the reading or following a prescript forme of praier was his is most false for there were Liturgies in the Church of olde before Antichrist was set in his throne c. THe Scripture never inforced to reade praiers for praying nether stinted vâ— what or how manie wordes to vse nether is the formes of praier prescribed in the Scripture anie deuise of man Let vs then hold these two to be the matters in hand the one reading in steade of praying the other stinting and limiting by a written liturgie what and howe â—anie wordes to pray with all other such prescriptions as your liturgie conteyneth All may be affirmed antichristian which is not warranted by Christes worde Yet your liturgie is eueÌ„ from that Antichrist lifted vp into the throne you speake of as may of all men be seene that will coÌ„pare yt with the Portuis And as I haue heard the Pope would haue approued of your liturgie if yt might haue bene receaued in his name Nowe we haue proued in the discourse before that reading for praying hath no warrant from Gods Worde which maketh them two seuerall and divers actions euery where Here then we must consider something for an other liturgie theÌ„ Christes Testament which we shall find to be nothing els then an other gospell And because Mr. Gifford saith ther were liturgies in the Church before Antichrist was lifted vp into his throne which I will not denye I would have all men vnderstand that I do not go about to proue the Church no Church that hath a liturgie as mine Arguments are falslie wrested to that purpose but to proue the vnlawfullnes og such liturgies thrust vpon meÌ„s Consciences is onlie my determination through Gods assistance The worde liturgia signifieth publicum munus ergon Laou the worck of or for the people that is the very execution of the mâ—nisteriall actions in the Church according to the worde of all the officers therof that is the practise of those ministeriall duties prescribed by Christ we may euery where reade In the first of the Gospell of Luke the 23. verse it is said And it came to passe that when the daies of his ministration were past he went home to his house meaning Zacharias where we see the worde Leitourgia for his execution of his ministeriall functioÌ„ Now this Leitourgia of the newe Testament is euen the rule and function prescribed by Christ for the publique actions to be donne in his Church which leiturgie of Christ is perfect and he pronounced accursed that addeth any thing therto or taketh any there from yea all meÌ„ are bound to keep the true patterne therof without alteration or innouating anie part of the same yt is called a commaundemeÌ„t to be kept without spott till the appearing of our Lorde Iesus Christ. Nowe to make an other leiturgie is to lay an other foundation and to make an other Gospell not that ther is an other Gospell but that ther are some willing to peruert the Gospell of Christ. TheÌ„ your leiturgies to which you are sworne and by which you administer being as you cannot denie an other leiturgâ—e theÌ„ Christes TestameÌ„t is plaine an other Gospell for the CanoÌ„s and rules you prescribe and impose are such as he hath not prescribed or commaanded or at the best a transforming of his ordinances Now if you should say you do nothing but make lawes of particular thinges collected froÌ„ the scriptures aÌ„d with that collour impose your liturgies we haue shewed the vnlawfullnes of bringing anie mans writinges as rules into the Church For the explaning of the whole will of Christ so far as is meet for vs he hath giuen vs his officers to administer according to his liturgie by liuely voyce and due executioÌ„ of all things by one rule Making then a newe litourgia you must also make a newe ministerie for Christs ministerie caÌ„not administer after a counterfeit liturgie And that Antichrist was the theif Innouator of this liturgie howsoeuer the thing might be long a working by litle and litle yt is plaine when he is called Antikeimenos that opposite man or laier of an other foundation Now we must not make all liturgies beside the Testament of like wickednes or blasphemie But how neere the most heynousest yours approach let him that answereth the other part of your booke witnesse vnto me Nowe where I said you had confessed that you neuer read in the Scriptures any warrant to reade praiers vnto God you say now I knowe I haue falsified your wordes Surely yt would be knoweÌ„ for I would not willinglie so do your wordes you say were these to your remembrance God neuer commaunded a man to reade praier vpoÌ„ the booke Is not this the same that I saye you confesse ther is no warrant for reading prayer is ther anie thing warranted in his worship that he hath not commaunded Then you aske me if I will gather thus is it not expresse coÌ„maunded therfore yt is not warraÌ„ted No you forgot the worde expressie to help your self to saye and vnsaye I gathered that because you said absolutely it was not coÌ„maunded therfore yt was not warranted Here you come againe to shewe your ignorance in the Scriptures to say ther is not anie expresse commaundement to vse praier before or after doctrine And remember you here will haue it a commaundement and said before you hold yt not of necessitie There vvould sundry inconueniences grovve for vvant of a Liturgie or prescript formes of publique prayers STill I must put you in minde of the wisedome of that gouernour of
then wee thinck of your counterfeit playes and pleas for your Idolls and detestable sacriledge and high prophanation of GODS ordinances with Iannes and Iambres to resist the truth Paraphrases wee hold to be mens writinges and expositions and not the word of GOD nor the liuely voice of Gods grace of interpretation or prayer therefore to be excluded this place of service vnto GOD. Thus you see the further you wrastle the further you make your wares the best of them odious to euerie godly conscience You say I deceiue the simple by gyuing them one crabbe amongst many apples but you may behold your best apples such as the holy GHOST hath foretold vs Revelation 18. to be entisements to euil It is well you will grant my Propositions so sound and I would wish if such de GODS wil they might be better sauoured Nowe because I wil not stand either repeating or contending about Syllogismes I will take this much yeilded of your owne conclusions which is as much in effect as I haue affirmed were you teach me thus to reason No mans writings are the vndoubted truth of God but haue errours and imperfections therfore men cannot further ground vpon them then they be consonant to the Canonicall Scriptures Againe The Church is builded vpon the foundation of the Apostles and Prophets therfore our faith is not to rest vpon meÌ„s writings Wherevpon doth necessarily follow that if mens writings may not be builded vpon nor rested vpon howe should you dreame it lawfull to impose them for lawes vpon the publick assemblies or to haue them there read to beare rule as the wordes of God And this you confessed in an other of your writings that GOD spake vnto vs out of his vndoubted worde or by his owne word If then GOD speake not vnto vs by mens writinges that be of priuate interpretation in the assemblie nor that they can be made groundwork to buyld our faith vpon or to rest assured vpon yt will be granted I hope that they are not to be imposed vâ—on the publick assemblies as lawes and rules but left to euerie mans private vse in their libertie as they will answere for themselues what vse they put them to and whither they doe not prefer them before the booke of GOD or preiudice themselves by them This first poinct is then plaine That only GODS vndoubted worde is to be imposed brought in aÌ„d maintayned in the publick assemblies as lawes and rules no other writings being authentick or Canonical But here Mr. Giffard doth in effect affirme that the word of God yt self is not authentick or Canonical except in the Hebrew or Greeke Copie Wherin he goeth a litle beyond the Papists that wil yet allow the worde of GOD in latine And if it shoulde be defended that the worde of GOD were not the worde yt self that wee haue in our owne language it will follow that no man could haue assurance of faith except he vnderstoode both Hebrew and Greeke yea be able soundly to interpret the Scriptures in both If the translations be so far mens writings that yt ceaseth generally to be the word of GOD that is not written in Hebrew or Greek and mens writinges not to be grounded or rested vpon where shall our assurance stand And might not Mr. Giffard as well say the Hebrew and Greek Copiâ— are but paper ankyâ—ck many faults and errours by the print in vowells accents letters and so conclude we had not Authentick or canonicall Scriptures at al except mens erronious writings might be of equall authoritie in the assemblie that the Scriptures must he not beare with mee in accompting him an Atheist or Libertine in thus reasoning Hence then we see whiles you go about to abase the Canonicall Scriptures and extol your patched Leâ—tourgie you fall into manie blasphemies as I haue before told you Wee hold yt the word of GOD in what language soeuer stil reiecting the errours in the print in the translations etc. as they are knowne vnto vs and not the word yâ— self for the imperfections or errours in the translation and print Now when you can make that which remayneth the vndoubted worde of God not agreable only but an Authentick approued Canonicall Scripture authorised from God to be the verie eternal foundation and rules limitts and lawes giuen by himself vnto his people you may lift vp your 〈◊〉 DagoÌ„ into this place if there be some truth in their writings as what mens writings haue not some and the holy name of GOD verie much yet is that truth in the Scripture yt self and here so mingled with chaffe that it were not only vnprofitable and a hinderance of the true vse of GODS worde but an abolishing and defacing of the word yt self the maiestie whereof ought to terrifie you from this presumption And where you say that you decide not controversies by anie translation but by the Authentick Copies of the Hebrew and Greke I trust you speak only of such as are able by the interpretation thereof so to decide controversies and holde it not vnlawfull for anie such as haue not that help to convince errour by the powre of the word and conferring one place with an other in anie translation according to the analogie of faith though I grant we ought to vse the best approued But if this were not lawfull surely no man might prophesie in the Church which hath not the gift of interpretation of the tongue neither might any affirme any Scripture to be true but they wich haue knowledg of tongues How blasphemous is this gâ—are whiles you are ignorant of the powre wisdome and agreement of the word and Spirit and diuersitie of giftes giuen vnto men The Word and the Spirit approue ech other and beare wâ—â—ness ech of other in what language soeuer GOD giueth yt to our vnderstanding Prophesie and knowledg of tongues are two seueral giftes not alwayes giuen to one member but distributed as God in his wisdome hath appointed 1. Cor. 12. and prophesie commanded for the more excellent Cap. 14. But this is sufficient in this place that the word of God is the word of God in what language soeuer and to accompt yt being verbatim translated or at least so far foorth faithfully translated mans writing were blasphemie but mens writings can neuer be so holden the authentick Scriptures of God how agreable to the woâ—â— soeuer they be My argument is then firme and thus left vpon you Those writings which be not the word of God being imperfect and neuer without error may not be imponed as lawes and Canons vpon the publick assemblies or there be read or interpreted or offred vp in worship But such are al mens writings that be not the authentick word of God yt self The publick assemblies are only bound to the reading and interpretation of the Scriptures which God hath ordeined to be read in a knowne language aÌ„d for prayer and prophesie hath ordeined the liuely voice of his owne graces in the mouth
his house the builder beginner and finisher of our Faith Christ Iesus he foresawe what inconuenieÌ„ce would haue growne if either meÌ„ or Angells should make newe liturgies or other formes of praier theÌ„ he hath prescribed for the publique assemblies Here therfore you deeply chardge him not to haue donne all thinges that were needfull in not prescribing you more formes then he hath donne or not suffred learned diuines to impose their owne writinges vpon publique assemblies as rules for the Church and worship vnto God But see what the Scripture saith who hath knoweÌ„ the mynde of the Lord that he might instruct him Againe wher is the wise where the Scribe where the disputer of this world hath not God made the wisedome of this world foolishnes To put you out of doubt then that we neede not any newe liturgie nor anie mens writinges to be brought into the publique assemblies the Holie Ghost saith 2. Timot. 3.16 The whole Scripture is Theopneustos inspired of God and profitable vnto doctrine vnto improof vnto correction vnto erudition which is in righteousnes that the maÌ„ of God may be absolute perfect fully furnished vnto euerie good worcke Nowe if onlye the Scriptures be Theopnestos and sufficieÌ„t to make Gods children absolutely perfect even fully furnistied to euery good worck what blasphemie is yt to say sundrie inconueniences would growe if mens writinges were not imposed vpon the publique assemblies And in this your wisedome let vs see what is the chiefest inconuenieÌ„cy that would growe You say euerie fraÌ„ticke spirit of which sorte ther be manie in the ministerie would not only be vnlike themselues but varie from others I answered and still do that the Papists haue not so weake a reason for their Idolatrous liturgies Rubricks Canons You say yt appeareth by all my Arguments how meete a man I am to iudge the weight of reasons alleadged by the Papists and others well I am weake and you strong foolish and you wise yet might you haue shewed me a weaker reason which they alleadge for their constitutious ecclesiastical as they call them But my chief answere was wherby you might haue beene satisfied that if it were but in Phrases the ministerie should differ yt is no sufficient cause to ordeine liturgies And if they offend in matter of doctrine or conversation the censure of the Church should help that The first you graunt the second also you confesse that the Church should censure such thinges But you say ther are sundrie other differeÌ„ces in administration of publique prayers and SacrameÌ„ts as in order and ceremonies which the Church is to haue regard of and not to leaue arbitrarie All other ceremonies in Gods worship then Christ and his Apostles haue prescribed vs are diabolicall and not Apostolical Then for all thinges donne in the Church in those publique actions the offenders must be admonished if they transgresse the rules of the word And for the orers you speake of you meane circumstaÌ„ces of time place kneeling sitting standing etc. of them thet can be no furder lawes then Christ hath prescribed that all things be donne to edifying in comelyues and decency etc. of these to set particular lawes were to breake the lawe of God which leaueth them in the Churches liberty as neede requireth to the glorie of God In these thinges to do anie thing contrarie to the generall rules of order edifying decencye etc. the traÌ„sgressour is by those rules to be instructed admonished and ceÌ„sured Well here you haue made a faire hand to make read prayers but a matter of order which is all the worship you haue to bring in mens writings into the publique assemblies to make then ether rules to bind the conscience and so put them in the place of Gods booke or to reade them ouer for praying is but a matter of order well then put them in your cornerd Capp we haue enough rules for the ordering of Christs spouse without such Babilonish ware Here you say mine experience is not so great as my boldnes I passe not to be iudged of you yt is not like that the enchaunters of egipt should knowe the beautye of Sion ther is a cloude betweene you and vs we haue blessed be our God a pillar of fire before vs. An other fault you say in my former reason is that because the censure of the Church should redresse defaultes therfore ther needeth no liturgie Naye take all with you No fault caÌ„ be censured that is not a transgression against the rules of Gods worde and those to be censured by the doctrine and admonitions of the Church theâ—fore we neede no leiturgies To the worde of God only ought all meÌ„ to be bounde by covenant and for the transgressions therof only to be censured G. Gifford The Church hath this power to ordeine according to Gods worde to appointe such orders in matters of circumstance c. as shall most fitly serue to edification And then these orders being established the Church is to driue men to the obseruation of them I. Greenvvood FIrst in this your papisticall mudde I must tell you your reading of meÌ„s writinges for prayer is a false worship of God and not a matter of circumstance And for matters of order and circumstance which are no part of the worship ther can be no other lawes made of theÌ„ theÌ„ Christ hath made As for ordeyning of lawes in the church it is to plead for vnwritten verities and to make the lawe of God vnsufficieÌ„t nether caÌ„ yt be according to the worde to make anie lawe that God hath not made but an adding to his worde which is execrable pride these your wordes then according to Gods worde was but a cloake to couer the grosseues of your position for the worde ordeyne or create lawes is to make some that are not made before let vs theÌ„ see your cleane sentence to be this The Church hath aucthority in matters of order circumstance to make ordeine lawes in his Church for his worship nowe see how you contradict these Scriptures Rev. 22.18.19 Prov. 30.5.6 euerie worde of God is pure etc. put nothing to his worde least he reprooue thee aÌ„d thou be found a liar likwise Deut. 4.2 and 12.32 and Gal. 3.15 though it be but a mans covenant when it is confirmed no man doth abrogate it or superordeine anie thing to it And the second CommaundemeÌ„t forbiddeth anie such humane tradition in the worship of God all the Popes trinckets might be brought in by the same grounde We would willingly haue seene your warraÌ„t for this doctrine your bare worde is not sufficient to impose other lawes then God hath made vpoÌ„ his Church This is the foundation of poperie and Anabaptistrie to giue libertie to make lawes in the worship of God Yet you will go furder that such lawes being ordeyned and established by publique auctoritye the discipline and censures of the CHVRCH are to driue men to the observation of the same By your iudgment our
that do it but sinne that dwelleth in me for if the yoake wherwith he was held captiue in part could not take from him but that he was the Lordes free seruaunt it is no reasoÌ„ that some outwarde bondage should make the Church not to be the spouse of Christ. If a man commaund his wife saith he to do a thinge and ther be violent force to withhold her shee is not to be blamed Rom. 7. Mine answere to this he durst not print but peruerteth my wordes so manie as pleaseth him nether can I yet come by a copie of my former writing to shew what I theÌ„ replyed Now consider what gouernmnet is and what bondage is and then behold the wickednes of this man Spirituall gouernmet is that souereigntie Dominion and regiment that Christ Iesus by his spirit lawes ordinaÌ„ces and officers exerciseth in aÌ„d ouer hys church as yt is writteÌ„ And thou BethleeÌ„ Iuda art not the least among the Princes of Iuda for out of thee shall come a gouernour that shall gouerne my people Israell againe thy Scepter is an uer lasting Scepter I haue set my king vpon Syon my Holy mountaine Mat. 2.6 Psa. 2. and 45. and 110. these lawes aÌ„d ordinaÌ„ces wherby this kinge raigneth are caled a kingdome that caÌ„not be shakeÌ„ Heb. 12.28 they that haue not him to reigne ouer theÌ„ are by outward professioÌ„ none of his If I be your lord where is my honor againe those myne enimies which would not that I should reigne ouer theÌ„ bring bether and slay theÌ„ before me Luke 19.27 Also bondage or seruitude is to be al commaundement and to yeild obedience in subiection Now to be in outward bondage to an other outward government other lawes officers and ordinances then Christs is to be by outward subiection servantes of Antichrist which layeth an other foundation for by outward profession we cannot stand to mans iudgment professed subiects to two kings at enimitye But we must be an enimie to the one and so esteemed of all meÌ„ much lesse members vnto two divers heades This then is mine answere here 1. That it is an heresie to say a man may stand in bondage to open knowen sinne and the free seruaunt of Christ to vs by outward profession both at one instant 2. That it is a falsifying of the Scripture to say that St. Paul in the 7. to the Romanes was in bondage to sinne when he in the inner man resisted sinne and daylie preuailed against the sinne which his flesh would haue led him captiue in if there had not beene a stronger power to ouercome that enimie For he ther reasoneth of the benefite of the lawe to manifest our sinne and our conquest ouer sinne by daylie repentance and reprouing of sinne in our selues fighting against sinne victory ouer sinne thoughe yt contynuallie rebell 3. How blasphemous were yt to contynue in knowen sinne in bondage to yt and to say it is sinne that dwelleth in vs and not we and so still to blesse our selves without amendement O horrible peruertinge of the Scriptures to mens destruction 2. Pet. 3.16.4 That ther is no Argument to be drawen nor consequence to followe from the reliques of sinne and corruption of the fleshe in one man or the whole Church and a professed bondage to al false government no not betweene the open committing of sinne in the whole Church or some mâ—mbers therof and a professed homage and subiection vnto a false gouernment we cannot be partakers with the false Church and true at no hand 1. Cor. 10.21 5. Lastlie that the subiection to an other gouernement is as a wife that committeth adulterie Hosea 2. I then reason thus on the contrary with you Any man that after regeneration committeth open knowen sinne and contynueth obstinate as a bond seruaunt thervnto standeth not the professed seruaunt of Christ but of synne Ezechiel 18. till he repent so the whole Church that persisteth in open knowen sinne and persequuieth the messengers that reproue the same Then as euerie member of the false Church standeth a professed seruaunt of sinne so the whole assemblies that stand professed subiects of false gouernment no censures sf admonition belonging vnto them but calling of them to repentance and seperation from the false Church Then as the wife that geueth her self to be one with an other man is an adulteresse Rom. 7.3 so that Church that subiecteth herself to an other gouernment ordinances and lawes then Christs is an harlot Now lett all men say whether I had not iust cause to say you spake like a carnall libertine and an Athiest yea nowe as one having his conscience â—eared to affirme that the Church remayninge in open knowe bondage to a false gouernment may saye as Paul said it is not I that sinne And that contynuing in that adulterie she is the spouse of Christ by outward profession You would saye it were a false Argument to say the Church hath manie imperfections ignorances transgressions etc. therfore standeth in bondage to sinne nay standeth in bondage to an other heade and an other government then Christs Euen so to saye the Church doth sinne therfore may contynue in bondage to sinne is false doctrine nay to say it may stand in open professed subiection to Antichrist and be esteemed the CHURCH of CHRIST by outward profession in that estate is damnable doctrine It is the flat contradiction of all the rules of the Scripture to say a man may stand in bondage to sinne and the free servauntâ— of Christ by outward profession by mans iudgment at one tyme seing the obstinate offenders are to be cast out of the assemblie But nowe though the regenerate may fall into these highe sinnes and contynue in their sinne a long time yea manie yeares depriued of GODS grace to mans seeming and to vs is the seruant of Satan for anie thing wee see yet the Spirit of GOD is never vtterlie extinguished or departed after regeneration but will recouer the man againe and bring him to repentance as David after a whole yeare for the stronge man once displaced and cast out by a stronger then he the spirit neuer vtterly departeth againe for then yt were impossible that maÌ„ should be renewed Mat. 1.2.31 Heb. 10.26 and 6.4 And herevpon I might saye Paul never contynued captiue in sinne but was alwaies renewed by repentance Furder this spirit of God the sparkes wherof were never quenched vtterlie did not nor could not consent or giue place vnto sinne for here is the enimitye and battel betweene the spirite and the flesh euerie where spoken of Gal. 5,16.17 Rom. 7. May I not now say then that Paul never contynued captiue vnto sinne nor consented vnto sin concerninge the Inner man or gave place vnto sinne in that place mentioned without heresie And still reproue you that when Paul reasoneth of the old man or corruption in him you will conclude yt of the new man or inner man and of the whole man when you see euidently he opposeth the
commandement the others hearts going with the wordes aÌ„d saying Amen they that heare pray not as wel as he that according to Gods ordinance speaketh our publique prayers are not the prayers of the Church but of him that speaketh only But now God hath otherwise taught 1. Cor. 14. aÌ„d Acts. 4. yt must needs be that Mr. Giss is in great error to thinke none but he that speaketh prayeth I take then such hearing of an others voyce praying aÌ„d this to be a foule error to publish the contrarie but that prayer both edifieth him that speaketh and him that heareth and together in heart prayeth I make no doubt Yet herevpon to affirme that here are other meanes of instruction to be vsed in the instant action of praying then praying yt self were as grosse as the other and both a confounding of spiritual exercises and flat contradiction of the Scripture especially so diverse weightie actions of minde and bodie as proseuche aÌ„d anagnosis powring out our hearts to God in prayer and reading At other times I did not only allow but teach that we haue al the dayes of our lyves need to be instructed to pray aright and that reading is a blessed meanes therevnto So that you see whiles you of purpose will oppose you runne your self vpon the rocke in stead of justifying your accusatioÌ„ of two heresies to be found in my first reason you haue published this follie which you must retract if you wil obey the truth Mr. Giffard theÌ„ granting that reading is but to help to prayer and not praying aÌ„d now being shewed that it caÌ„ be no help in that instant action of praying let vs proceede to pervse an other of his mistakings and willful peruertings I affirming that the holy Ghost neuer enioyned vs to any certaine nuÌ„ber of words by stint and limitatioÌ„ in praying as commanding the very words to be said ouer wheÌ„ we pray he euery where in his wrytings as a supposed foundatioÌ„ to their Leitourgie and Collects alledged out of Numbers the 6. Mat. 6. Lu. 11. exaÌ„ple of Psalmes aÌ„d now Deu. 26. that the Lord did by coÌ„maÌ„demeÌ„t binde theÌ„ to those verie words saiing ouer wheÌ„ they prayed or blessed in those formes which are there prescribed For my reasons in disproving this popish carnal coÌ„ceipt I refer the Reader to my former answeare to his plublished pretended defence of reading for praying One reasoÌ„ was draweÌ„ froÌ„ the words of the text Numb 6.32 where the hebrew words Coh Tebaraâ—u thus shal you blesse do not import a tying theÌ„ to the verie words of this forme in blessing but to the rules and instructions there taught them concerning the matter yt self for their direction which I collected by this word Coh which is an adverb of similitude signifiing with vs as much as after this maner and therfore caÌ„not be â—o say the same words but according to the same instructions Where first he reprocheth me for that Tebaracu was false printed therevpon chardging me I cannot reade twoo words right of hebrue which were no great ignominie in their priesthood But shall we say Mr. Giff. cannot reade two words in latine rightly because in the 28. page of his booke he repeateth out of Augustine upoli sui for populi sui This I mention as sory to see the defendor of his false Hierarchie so emptie to leaue founde doctrine and thus to trifle if he had bene at the print it should haue bene ameÌ„ded it seemeth Now to the doctrine gathered of this word Coh Mr. Gif would invert the words in his owne seÌ„se thus that where I said the Lord did not coÌ„maund to say the same words but the like that is according to those directions of doctrine he gathereth that I should affirme yt vnlawfull to vse those words at all yea that they might not vse all or anie of these words at anie tyme Whether this be a Christian interpretation of my words or no I leaue not only to all mens but chieflie to his owne conscience to be considered Yet he still couertly persisting in his error produceth a place of scripture where the word Coh as he thinketh is vsed for the saying of the verie words Exod. The Lord said to Moses Thus shalt thou say vnto the children of Israel Eheie hath sent me vnto yee moreouer God said vnto Moses thus shalt thou say vnto them The God of your Fathers etc. According to Mr. Grenewoods interpretation saith he Moses is not commanded to say those words but the like True he is not here bound to this certeine number of words or the same words If then they should say what is his name that hath sent thee he may not say Eheie hath sent me because God said Coh etc. Now Mr. Giffard sheweth himself ashifter I did neuer hold it vnlawfull to vse anie wordes of the Scripture as need required it is your sclander where you have in all your bookes affirmed we hold it vnlawfull to say thy kingdome come or vse anie phrase of Scripture to right vse your woeful wresting of the tongue for vntruthes wil tourne to your further iudgment I proued only by the word Coh which signifieth after this maner that God commaunded not the very certaine number of words to be said And where I sayd the word Coh was so vsed in all the Prophets when they say Thus saith the Lord to this end that neither the holy Ghost had registredal their verie words they spake nor that they were tyed to the prescript number of words he would haue it thought I should hold those words which are recorded not to be the words of God which wresting of my words is but his emptie quarreling to turne away this firme doctrine namely that God did in those formes of prayer mentioned by him prescribe the somme of their blessings aÌ„d petitions whervnto they ought according to their seuerall occasions within the limits of these doctrines frame their suites and desires aÌ„d did not tye them to a certaine number of words Now he finding himself pressed in that al his proofes are at once brought to be weapoÌ„s against him rather then warrant It being prooved vnto him that those formes are repeated in other words in other places and that the Priests vsed other in blessing the people as Eli blessed Hanna also that the Apostles vsed other words in prayer and neuer that verie forme and number of words he playnly denyeth that our question was about the bynding and limiting to the verie words by commandement and saith our question was whither it were idolatrie to vse those prescript phrases or no. Thus the man is sled not only contradicting all his writinges making voide his proofes but granting as much as I affirmed vpon the word COH hath gyven mee the whole cause against â—is will For if these places will not serue to prove an apportioning by number and stint vpon commandement then Mr. Gissard hath no profe for his Collectâ— no though these had bene so yet his patched
broken mass booke shoulde haue bene far from comming in place of true prâ—yer But that this is a popish dreame to think in prayer they were bound to some certeyne number of words saying ouer it was also conuinced vnto him by the Greeke word Houtos where Christ commandeth his Disciples saying When you pray pray thus Our Father c. Which word Thus Mat. 6.9 singnifieth after this maner or according to this forme rules and instructions for if the commandement shoulde goe to bynde vs to the very words then this word when you pray would bynd vs never to vse other words for the text saith when you pray say thus To this he answereth that respecting the rules for matters when is as much as whensoeuer you pray because we may not depart from those matters conteyned in those general petitions But in words it is not so there We must consider to distinguish etâ—3 Wel hath he not lost himself and still against his will yeilded the matter namely that wee are not in these formes of prayer bound to the verie words saying ouer and that the holy Ghost did neuer by commandement stint or limit vs to anie words in praying which in deed is common with inchanters And I take it he will easily yeild me this point for if he remember Augustine to teach that then we pray that prayer which Christ taught his Disciples when our prayers are grounded vpon those doctrines and instructions or to that effect And Calvine to say the Sonne of maÌ„ would not prescribe vs what words we must vse in prayer he should haue put vs to lesse trouble So that besids his mass-booke was neuer prescribed by the Lord himself or warrant of his word he seeth it vnlawful to apportion limit and stint as by measure and waight certeine numbers of wordes senteÌ„ces etc. in prayer As for his examples of the Psalmes I refer to my former answere namely that praying is our thing and singing a psalme an other Now then we haue heard that reading is not praying or any help to pray in the instant action of praying when we should powre forth our owne hearts to God Also that it is vnlawful to bynde maÌ„ to numbers of words or sentences in praying Let vs come to the first generall argument which is this No Apocrypha must be brought into the publick assemblies for there only Gods word and the lively voyce of his owne graces must be heard in the publick assemblies But mens wrytings and the reading them ouer for prayer are Apocrypha Therfore may not be brought into the publick assemblies eyther for lawes or worship Here hee finds fault with the worde Apocrypha although it hath bene an antient word in this sense and now published in their Bibles to distinguish other writings from the authentick scriptures willing mee to goe to the matter yt self drawing by firme conclusion that nothing is to be allowed any place in the Church which is not the perfect rule yt self in writing or without errour vttered in speach and he wil yeild This I did proue vnto him by an Argument hee was not able to answere and did leaue out the word Apocrypha thus Only the Canonical Scriptures and liuely voice of Gods owne graces are to be brought into the publick assemblies for doctrine and prayer But mens writings or Collections are neither Canonical Scripture nor the liuely voice of Gods graces in such as he hath appointed to speake in the publick asseÌ„blies Therfore no mans writings may be brought into nor imposed vpon the publick assemblies for doctrine and prayer Now where he cauilleth about the perfectnes of the rule and absolute perfectnes of the graces it doth not help him For the word of GOD being of necessitie by the lawe and ordinance of God to be read in our owne language I trust he will not denye yt to be the written word of GOD for the vnperfectnes of the translation being to the best search the Church can make skanned by the original tongue and stil amended or at least the Church no further bound to yt then yt shal be found to be the perfect rule so likewise the liuely voice of GODS graces are not for the imperfectnes to be excluded being God 's appointed ordinance neither is anie fault in the translation to be allowed and errour in doctrine or prayer are presently to be admonished and repented of Maister Giffard then must denye the Bible translated into our owne language to be the Canonicall Scriptures and denye the liuely voice of GODS lawfull officers and such as are therevnto called in doctrine and prayer to be the manifestations of the Spirit and vtterance of Gods graces for the assemblie or els grant the proposition firme And if hee can put dead mens writinges into the place of either of these I will yeild In the meane time I hold such translations to be the worde of GOD and by Gods ordinance put into our owne laÌ„guage to all our knowledges retayning the words of GOD which word and the lyuely vse of Gods owne graces in the mouth of such as he therevnto appointeth are only to be brought into the publicke assemblies for prayer and doctrine for GOD hath commanded these vnto vs as his owne ordinances in his assemblies and no other means wherby either God speaketh vnto vs or his people vnto him in the Congregation To this all the Scriptures beare witnesse the word is always firme confirmed with miracles from heauen and commended to vs by Christ the Prophetts and Apostles to be the foundation Canon light lanterne etc. the graces of the Spirit gyven for the interpretation prayer doctrine etc. Christ is ascended vp into heauen and hath giuen giftes vnto men to serve their tyme and minister in their place in this house These graces stil renewed not only in those called of GOD in this seruice for their dayly administration but newe workmen thrust forth into this haruest as the Lord of the house disposeth which graces of his Spirit are compared to two oliue branches which emptie out of themselues thorow two golden pipes Zacharie 4.12 And to seuen thunders which vtter their voices that cannot be written Away therfore with your patched mass-booke yt may neither stande for a foundation in Gods house nor for the lyuely voyces of these thunders you make yt a monstrous Idoll by putting yt in either of these vses yet you will make yt serve for both Wee haue nothing to do with your matters of order as you vnderstaÌ„d that order for tyme place etc. wee reason of the Spirituall action yt self when wee entreat of the meanes whereby God speaketh to vs and appointeth vs to speake vnto him Wee can cast out the errours in the translatioÌ„ or doctrine or prayer and yet reeaine Gods worde in our owne language and the liuely voice of his graces in the â—assemblie When you can do so with your deuises and newe hatched Leitourgies wee will giue eare vnto you and them till
consider how it lyeth vpon him whiles he speaketh out of the mouth of the Beast if he repent not to turne from his euil wayes Let it further be weighed how ignorantly he chargeth me to condemne al Churches for this finale examplifying of this Egiptian darknes Idolatrous worship and exalting mens writings into this defacing of Gods word and true worship they neither being guylty of such a sacrilegious Leitourgie as this Egiptian Calf hatched at Rome neither are to be presently iudged no Church for others sinne till they ioyne obstinacie to their transgression But shift the matter as you wil or rather as you can appeare before God I wil not make lesse the sinne or the iudgment due to sinne for mens persons no not of whole Churches if they shal be guilty therin My desire is by discouerie of the sinne to bring men to repentance and vnto the awe of God in his worship who are guyltie besides your selues in such sacriledge as to abrogate the Leitourgy of Christ and set vp an other or to restraine Gods true worship and to giue life to the image of the Beast it shilleth me not let sinne be sinne and GOD righteous and them examine yourselves if they or you be cleare I reioyce neither do I thinck or can charge them with such Idolatrie as is here erected I take it you wil be found the sclanderer of other Churches to hide your owne filthines But saith Mr. Giffard those Scriptures are against the adding of humane preceptes and lawes to be kept as parâ—â—s of Gods wurship to â—ind the conscience to seek righteousnes and the forgiuenes of sinnes or the merit of eternal life in them or against such rules of gouernment as God hath set to be perpetual In which we must take your meaning to be this that you grant where anie humane precepts and lawes be enforced as a part of GODS worship or as lawes to bind the conscience or when righteousnes is sought in them and forgiuenes of sinnes by observing of them or merit by them or if they be against such rules of gouernment as GOD hath let to be perpetuall if the additions or constitutions be such as anie of these then such lawes and constitutions are against the perfection of the word of God against Christian libertie and in the chief things which concerne Gods worship against the ground and foundation of our faith and so a thing most detestable and accursed which our Sauiour CHRIST refused iustly to obserue with the blinde Pharisâ—is wherein you haue granted as much as I euer affirmed For is not your whole Leitournie being an other then CHRISTS Testament your whole reading mens writings in place and in stead of laying forth your owne present wantes and occasions in prayer to God humane constitutions aÌ„d made a parte of Gods worship at least such pretended worship as you thinke good enough for him Weygh the matter vnrightly Againe whither your whole Antichristian gouernment offices Courtes and ministerie be not constitutions and ordinances against such rules of Christs gouernment as be perpetual and an innovating of his Testament examine which you shall soone perceiue if you looke but what Christs perpetuall ordinances offices officers and lawes for the guyding ordering and gouerning of his CHURCH be prescribing euerie one their place dutie and limits iointly and seuerally and not finde your ministerie registered there but a strange Leitourgie and worship borrowed from the Pope which came out of the bottomlesse pit confesse your sacriledge in suppressing CHRISTS whole ministerie and ordinances and erecting an other for the perpetuitie of his euen to euerie naile and pâ—â—n The holy Ghost sheweth that only to be his ministerie till we be all a perfect body in him and his whole ministerie and ordinances a kingdome that cannot be shaken Hebre. 12. Ephes. 4. a commandement to be kept vndefiled till the apearing of IESUS CHRIST his Scepter an euerlasting Scepter the Sonne as faithfull in his house as Moses a servant in the Tabernacle who made all things according to the paterne So that it is to be wondred Mr. Giffard should think anie part of Christs gouernment should not be perpetuall that was giuen by his Apostles the master buylders and layers of the foundation wherby all actions should be tried to the worlds end May not Mr. Giffard as wel cal into question the perpetuite of the TestameÌ„t as the lawes and rules for the governmeÌ„t of his Church Now if your whole false Hierarchie Offices Officers Lawes Worship be plainly other then Christs as in our other writings are proued and shame will inhibit you to deny how can you be so drunke with the cup of the Whores fornication to think you haue no constitutions lawes or traditions which are a part of worship and against such rules of Christs gouernment as the Apostles haue prescribed for the ordring of his howse and the same ordeyned for all Churches til we become all a perfect bodye in him But if Mr. Giffard wil shew himself so voide of al conscieÌ„ce aÌ„d truth to say al their traditionall worship and Antichristian Offices and ordinances be neither part of their worship nor constitutions disanulling the ordinances of Christ yet wil he confesse I doubt not this kinde of worship and gouernment to be imposed as matters to binde the conscieÌ„ce being all the seruice of God they haue seeing hee woulde also haue al that obserue them not to be censured and excommunicat for this marchandize yt were a sore matter a man should be cut of from Christ and his Church gyuen ouer to Satan and the iudgment ratified in heauen against soule and bodye for a matter that byndes not the conscience As though the soule and bodye howsoeuer some things perteine to the one or is done by the one as proper worke there of were not both to be counted when the conscience shal be opened to answere for all done in both or by eyther of both even whatsoeuer wee haue done in soule and bodye and Calvine would but diuide the soule and the bodye in Ciuile causes But Maister Giffard would goe a note further â— namely that in the seruice of GOD in such causes as the transgression deserue excommunication to be no matter bynding the conscience But it may be Maister Giffard doth suppose that except the constitutions ecclesiasticall be such as righteousnes be commanded to be sought in the doing them and forgiuenes of sinnes and merit by them all is wel Then besides the other hbuses granted he must de demanded whither those traditions of the Fathers which our Sauiour Christ and his Disciples refused to observe were imposed as meritorious whervnto wee answere No For in the superstitious washings of cuppes of beddes with al such trincketts wee see to be no such matter Marke 7. and Christs words in saying they layde the commandements of God aside to set vp their owne traditions doth shew wherin the sinne was namelie to do and observe such things of vaine glorie
superstition or custome as God had not inioyned them and to leaue vndone the lawes and commandements of God which sinne is your transgression at this day Reade therfore the 7. of Marke and 15. of Mathew more diligently Further those superstitious traditioÌ„s Gal 4. and Colos. 2. the observing wherof were the denyall of Christ were neither held meritorious nor iustification sought by them manie of them being Iewish ceremonies sometimes as rudiments commanded of God now abolished and no further burden to be layde in such outward thinges no We reade not that the law of God yt self was eyther commanded or so observed as to seeke righteousnes by yt Now then to the matter Mr. Giff. thinketh Christ and his Apostles did well in refusing to obey the traditions of the Fathers at the Pharisies commandement and so must confesse it lawful and a dutie of vs to refuse to observe your Iewish cerimonies and Romish superstitious traditions which are so manie as euen your whole Leitourgie and worship conteine nothing els God 's lawes and ordinances not only left vndone but al that pleade for them and seeke to walke in them persecuted with deadly hatred And how Mr. Giffard will proue that there is no adding or diminishing to or from the word of God by imposing and creating more lawes theÌ„ God hath made in his worship and gouernmeÌ„t of his Church but such as bee made part of the worship or bynde the conscieÌ„ce or bee meritorious or against such rules of his gouernment as bee perpetuall though I take all your orders lawes worship in this compasse yet howe you can poue this I know not for looke againe vpon the scriptures Pro. 30.5.6 Deut. 4.2 and 12.32 and Gal. 3.15 Revel 22.18.19 and you shal finde that to add superordeine innovate or diminish or take anie thing from the lawes of God already prescribed for his worship were to abrogate his lawe to laye further burdens then hee hath layde to make his lawe vnperfect and set our selves in his seate yea whatsoeuer wee put to which hee hath not commanded or whatsoeuer wee inhibit that hee hath commanded is here forbidden For this saith the Lorde Ye shall put nothing vnto the word which I command you neither shall you take ought therefrom that you may keepe the preceptes of the Lorde your God which I commande you Deut. 4.2 And that this was as well in the outwarde ordinaÌ„ces of the Temple as in the iudgments is plaine in the first verse Againe in the 12. Chap. 32. Whatsoeuer I command you take heede you do yt Thou shalt put nothing therto nor take anie thing therfrom and in the Proverbs Euerie word of God is pure put nothing vnto his wordes lest hee reproue the aÌ„d thow bee found a lyer Now the scripture speaking so absolutely and generaly against al addition or detraction to or from his ordinances Mr. Giffard ouershooteth himself of his bare word to contradict and limit so expresse commandementes for these Scriptures saith hee are against adding of humane preceptes and lawes to bee kept as partes of Gods worship to bynde the conscience to seeke righteousnes forgeuenes of sinne merit in them or against such rules of gouernmeÌ„t as God hath set to be perpetuall This is true but this is not all for the lawe is generall against all inventioÌ„s traditions constitutions whatsoeuer God hath not commanded as the second Commandment doth also teach Thou shalt not make to thy self etc. so that God hath left nothing to be layde vpon his Church by commandement Which he hath not commanded And therfore that place of the Apostle to the Gal. 3.15 must be better pervsed If it be but a mans Testament when yt is confirmed no man doth abrogate yt or superordeine anie thing to yt CHRISTS Testament then being much more perfect his whole minde for the ordering of his house manifested therin it is wicked presumption to alter the ordinances thereof or to holde them vnmeete or vnsufficient for anie age or estate Well Mr. Giffard coulde nowe bee content thus far to limit the power of the Church namelie to haue her subiect and obedient to his voice but that he supposeth there may be lawes ecclesiastical made of things in themselues indifferent that where the scripture hath commanded such things to be vsed at our libertie for order for comelynes edification and glorye of God as matters of place time and such circumstance But hee here mistaketh his text for the Lorde commandeth by the Apostle in that place â— Corint 14. that those publique busines and exercises of the assembliâ—s shoulde be done in order in comlynes to edifying and doth not leaue somthing to bee commanded which the maister buylders hath not prescribed For to binde those thinges by lawe which God hath not bound in his worship were to add newe traditioâ—s to bring vs into bondage of the creatures which the same Apostle denyeth euer to bee brought into bondage vnto 1. Cor. 6.12 in his owne person teaching vs so to walke the Lord see in his wisdome cause to leaue them in our libertie knowing there woulde bee no end of such perticular lawes especially if he had left it to mans wyt to make and vnmake lawes therin For the orders you speake of then meaning circumstances of time place kneeling sitting standing etc. there can be no further lawes of them then the Apostle hath set and as the Minister of Christ prescribed that al be donne to edifying in comlynies order etc. Of theis to set perticular lawes were to break these generall lawes of God whereby he teacheth vs the true vse of them and leaueth them in the Churches libertie as need requireth to vse them or not vse them Neither can all assemblies bee bound in these thinges to the same in perticular that being needfull and decent in one that is not in an other And in that you woulde haue them no further commanded then they bee needfull convenient decent etc. you condiscend that there can bee no setled lawe in perticular layde vpoÌ„ the Church in theÌ„ For to vse them so far as they bee convenient necessarie and to edifijng is the lawe and commandement of God and to vse them further at anie mans commandement were both a breach of Gods lawe and making the creatures stumbling blockes Idolles bondages and euerie way sinnefull And when the Church commandeth them so far to be vsed as they are commanded of God the Churche doth but ratifye and see GODS lawe executed so that you haue lost your selfe whiles you sholde haue proued your bold affection That the Church hath power to ordeyne lawes for to create or make lawes which you see the folly of being nowe driuen to another shift that in the perticular thinges whereof GOD hath giuen generall lawes wee may make setled lawes and yet but for the tyme they be convenient Wheras in deed GODS lawe is the same and nothing ells But because they bee necessarye in one place that bee not in another
at one tyme that bee not at another of somme persons that bee not to other ther can bee no lawe sett in the perticular one daye for all assemblies in such thinges Neither shall anye disagrement bee such amongst the seuerall Churches as need anye contention for them whiles euerie assemblye doe that wich is to themselues most meet most convenient and necessary in such things for the present tyme. The Pastor and Elders were of small discretion if they might not haue these thinges in their libertie and even these doctrines and examples are in this point against your selfe which you haue alledged from other CHURCHES But my purpose is not to contend about mens writings nor to be drawen into controuersie with other Churches when I am to deale with your present sinne for the auoiding wherof you thus rage If your cause be good plead it by the Scriptures and I wil be so farre from casting out darts against al CHURCHES as I wil not deale with their estate till I be further occasioned the rather may I omitt this labour for that you haue alledged one place of scripture which you suppose wil beare vp all your matter If yt helpe you not I see not how you wil defend your assertion In the 15. of the Acts where it is said the Apostles Elders and brethren at Ierusalem met about the question of Circumcision and other Ceremonies of Moses lawe which some would haue burdened the Gentiles with we see there saith he that the Apostles themselves did decree some thing for the time which afterward were to be altered when the occasion was taken away namelie that the Gentiles should absteyne from blood and from strangled for auoiding offence to the weak Iues. First let vs see what the decree was and then it will appeare how litle yt serueth Maister Giffard his purpose these be the wordes Act. 15.28.29 It seemed good to the holy Ghost and to vs to lay no more burden vpon you then that which is necessary of these thinges to absteyne from Idolothytes and from blood and from strangled and from fornication from which keeping your selues yee doe well For one of these which is fornication we haue here no question it being by the moral lawe alwayes forbiden For the other Maister Giffard would thus reason The Apostles themselves did decree them for the tyme therfore the Church hath power to make and ordeyne lawes in things of themselues indifferent about the worship of God and publick exercises For our answere wee would haue Maister Giffard first learne that he in saying the Apostles themselves did this by the direction of the holy Ghost hath ouerthrowen himselfe for these were the Maister builders apointed of God to be law makers for the whole Leitourgie and worship of Christ to all posterities euen all the lawes and ordinances of the newe Testament confirmed by miracles from heauen deliuered by their ministery vnto vs It will not follow then if the APOSTLES had made and ordeyned some lawe here that therefore euerie Synoode or anie Synode may impose lawes and commandements by themselves ordeyned till they shew they haue that power giuen them the Apostles had and an other Leitourgie to be made which they shall neuer de able to doe without a newe CHRIST Wee haue a sure foundation alreadie laid wherevpon all Synods and Counsells must build and suffer their actions to be tryed therby they haue not power to inioyne one title which is not by the word of GOD inioyned vs. Further what did the Apostles here that they had not warrant for neither would they lay anie yoke or burthen And as for these thinges they doe as much binde vs nowe if ther be like cause namelie not in Idolothyts blood or that which is strangled to offend our weak brethren if the Iues should be now againe called neither to offend anie in meate or drinke for whome Christ hath dyed Neither was ther here any absolute law made of these thinges nor necessitye for the present tyme furder then it should bee necessary for the respect set downe for otherwise it had bene to build againe the thinges destroied onlye they thus counselled and admonished the Gentiles to vse their libertye in these thinges as they might gyve noe offence to theyr weake brethren of the Iues the more to drawe them on in the wayes of CHRIST for they doe not inioyne yt as a lawe but tell them they shall doe well if they obserue these thinges by no necessitye inforced But wee doe not nowe observe these thinges the occasions being remoued True therfore I trust you will grant that no man shall bee furder bounde to anye constitution in such thinges indifferent then there shall bee cause neyther need wee publicke order to retract so that you leaue the matter to me that wee can bee no further bounde in such thinges then by those rules of edifijng order comlines occasion shall require so that wee neither need nor can haue setled lawes herein howe much more bondage and burden is imposed vnder this Antichristian yoke the thinges being of themselves most lothsome and detestable Popery abrogating and making voide all the true ordinances lawes and worship of CHRIST and so inforced as whot persecution procedeth against anie that of conscience absteyne from them let it bee considered Neither hath there euer bene detracting this thirtye yeares of anye your abhominations neither is held lawefull for them that seeth them vnlawfull to forbeare them without deadlye hate to bee followed to the death Blessed bee our GOD that hath deliuered our soules out of such Egiptian seruitude our liues are not deare vnto vs neither shall your reproch moue vs. Nowe concerning the last places of the Treatise where hee is vtterlye mute in this that all whiche stand vnder another Hierarchie or spirituall Regiment then CHRISTS bee by outward profession no true Christians or vnder the promise of salvation also for the freedome wee professe in holye obedience to all statutes and ordinances off GOD as hee hath left vntouched the matter for which hee aledged the 7. to the Romanes namelye the outward professed bondage to a false Spirituall government so I having before largely expressed my minde in that poinct of doctrine and in such as then were about these thinges opposed referre anye that desire the truth herein to ponder the reasons and proofes there set downe not minding to repeate againe or to bee set aworke in vnfolding his troublesome and confuse cauills in abusing this place or to make further replye till I see more capeable conceypt in him of such principles of regeneration and sanctification of freedome and bondage yet for others direction one cauil or two shal be breifly set in veiwe First where hee supposing I had bene in error and he himself fast fettered in heresie and seeth it not chargeth mee to runne as farre on the other side as a wheele turned with contrarye motions of the streame for saying I helde the deare children of GOD might
number yet it is expressed in some other verse that yt is so But now admit that you could proue that the psalmes were read insteade of or for invocatioÌ„ which you shall neuer be able to do it doth not followe that meÌ„s writinges shoud be brought into the assemblies and read for praier The 6. of NoÌ„bers I haue answerd before FroÌ„ the 92. Psalme you reason thus If the psalmes other formes of prayer in the Scrìpturés were read or said by rote the verie forme of wordes for praying The reading instead of or for praying Here you durst not set your assumption it was so false which should be thus But the Psalmes other formes of prayer were read for praying c. This I shewed you was verie vntrue they were neuer coÌ„maunded so to be vsed nor never so vsed My proof was this they are giueÌ„ by the holy Ghost for other vses as singing reading etc. aÌ„d not comaunded anie where so to be vsed so that you do but cauill not hauing one proof for all your shameles assertioÌ„s Now where I demaunded what this made for your liturgies aÌ„d reading meÌ„s writinges for praying except you would make your owne writinges of equall authoritie with the Scriptures You aÌ„swere That if I denie the coÌ„sequence it was lawfull to use the Psalmes therfore mens writings theÌ„ I wil shut out all praiers eueÌ„ the prayer of the Pastor See your carnall handling shuffling and coÌ„founding Gods ordinances Doth yt followe that because meÌ„s writinges may not be brought into the publique asseÌ„blies or there read for praying therfore the prayers vttered by the liuely voice of the pastor should herebie be excluded this your shift was answered in the first ArgumeÌ„t your cavils are stale you are againe convinced Touching the other matter of coÌ„ning phrases aÌ„d formes of praier by roate to say ouer certeine number of wordes yt is popish and a meere euasioÌ„ and bewrayeth your ignoraÌ„ce in praier In this you haue granted me that he which prayeth not with a feeling of his preseÌ„t waÌ„ts of his soule but saith ouer certeine number of wordes of custome or affectatioÌ„ he is an hipocrite which is true proved Mat 6.7 Now by this examine your daylie monethlie annuall etc. saying ouer nay reading ouer certeine wordes euery tyme the same as you are stinted It is plaine the sacrifice of fooles Ecclesiastes 4.17 The two pointes wherin you protest so willinglie to agree with me were these First whether only such prayers as were made without the booke were accepted of Gods childreÌ„ Secondly whether the same spirit teacheth vs to pray that taught the holie men of God before tyme. You grant both these but that you would seeme to alter the first question wel then God 's owne spirit that taught theÌ„ to pray without a booke or stinting of wordes teacheth vs so to pray nowe and in the action of praying giueth the mouth to vtter what the heart desireth moved with the same spirit Still then after your long shifting to and fro I trust you will stand to your first wordes that you never read in the Scriptures anie coÌ„maundement for reading of prayers Secondlie to say ouer certeine numbers of words or phrases of the Scripture of custome or affectatioÌ„ without feeling of or asking for our present wantes is hipocresie Therfore I will conclude as I beganne myne Argument standing good that To do any thing in the worship of God werof we have no warraÌ„t of Gods worde is synne But read prayers haue no warrant in Gods Word Ergo. etc. The third Argument We may not in the worship of God receaue anie tradition which bringeth our libertie into bondadge Read praier vpon commandement brought into the publique assemblies is a tradition that bringeth our libertie into bondage Therfore read prayer c. The Minor is thus proved that God hath left it in all mens freedome to pray as the present occasion requireth and the spirit giveth vtterance according to his will Againe no man hath power to commaunde anie thing in the worship of God which God hath not coÌ„maunded etc. Marke 7.7.8.9 Mat. 15. Gal. 5 1. etc. G. Gifford I say it is vngodlie and neere vnto blasphemie to affirme that prescript forme of prayer is a tradition bringing our libertie into bondage c. my reason was is that the Lord by Moses prescribed a forme of blessing c. Nom 6. the Prophetes in the Psalmes have prescribed manie formes of prayer Our Sauiour Christ prescribed a forme of praier c. I. Greenvvood HEre is a greate storme and yet nothing but wynde If you were in Caiâ—has his place you would either have rent your clothes for zeale or els condemne me before you vnderstand what I say Is yt simple dealing do you thinke to say I hold it a bondage breaking our libertie for the Lord by Moses 〈◊〉 Prophetes our Sauiouâ— Christ also to set downe a forme of praier or to prescribe a forme of praier Did you not see that the Minor PropositioÌ„ speaketh of the reading for praing and not of the forme of prayer Agayne of the commandement wher by men are compelled to reade instead of praying Did you not see that these wordes brought in to the publique assemblies did specifye the matter to be mens writtings to be read in the assemblies as a worship yea invocation of Gods name which is a grosse mockery Not that ther is any Commandement to reade ouer those formes of praier mentioned by you for praying and so the CoÌ„mandement so to reade them for praying is an abuse of them and a Commandement of men and not of God etc. But that much more odious yt is to bring in mens writtings into the publique assemblies proved vnlawfull in the first argument and then to commit Idolatrie with them by reading them instead of praying and that to coÌ„pell men by Commandement wher God had set no Commandement 〈◊〉 vse them was a bringing all men into bondage of popish traditions So that your common recitall of these places of Scripture is abuse of them and you do but palinodian canere I thincke if you get St. IHONS gospell about your necke as the Papists you wil thincke you haue religion ynough The more fearful is your Apostacy you proceede from euill to worse G. Gifford About the Commaunding a prescript forme of prayer to be vsed our Church doth agree with all godly Churches yea the reformed Churches haue and do practize the same here therfore I wish the reader to obserue that you Brovvnists do not only condemne the Church of England but all the reformed Churches whatsoeuer and can be no other but Donatistes I. Greenvvod I Trust your madnes will appeare to all men the poyson of Aspes is vnder your tongue he that cannot rule his tongue his Religion is in vayne Shall I in your heaâ—e be pressed with multitude of Churches theÌ„ heare what the Lorde saith Thou shalt not followe a multitude to do euill we have the worde amongst