More Work for Priests, Answer 3 – Answer 4
IOHN GREENWODS Answer.
IN the answere of this, you will needes oppose against both Propositions, & yet have nothing to say, if not, to royle the doctrines delivered with your feete, least others should drinke therof. The part of a wise man had beene to lay his hand on his mouth. In the first Proposition you would oppose the worde Apocripha against the lively voyce of Gods graces when you see I said onlie, that no Apocripha might be brought into the publique assemblies. And further to explane my minde, least you should willingly finde such a cavill, I added this reason for there only Gods worde & the lively voyces of his graces are to be heard: where I acknowledged those livelie voyces to be Gods ordinance, yet nether to be called Apocrypha nor Canonical. How can you say th̄e I would have these, or that these are banished, if all Apocrypha writings be banished the publique assemblies? Yet as I told you, I take Apocrypha to be all writings, but the Canonicall Authenique Scriptures. But (say you) then I will exclude the Paraphrases upon the Scriptures and the Psalmes in Metre etc. Affirme you them to be Apocrypha as you doe, and can do no other, & I wil through Gods grace prove they ought not to be brought into the publique assemblies. First, no mans writings are given to the Church by testimonie of Gods spirit, & we are onelie commaunded to heare what the spirit saith: therefore though mens writings be permitted to be read privatelie of them that will, and therupon called Apocrypha (that is hidden) they may not be brought into the publique assemblies.Rev. 2. 11. Secondly no mans writings are without errour and imperfections, therfore not to be brought into the publique assemblies:1 Tim. 3. 15. The Church is the pillar of truth. Thirdlie the Church is builded upon the foundation of the Prophets and the Apostles Christ Iesus being the cheif corner stone,Other foundatiō can no mā laye, &c. and not upon mens writings, Therefore mens writings may not be brought into the publique assemblies. Ephes. 2. 20. and 1 Cor. 3. Fourthlie if we might bring in anie mens writings into the publique assemblies, thē all mens writings which we judge agreable to the Scriptures. But this is forbidden, Ecclesiastes 12. 11. 12. My proof of the first Proposition is this: If anie mens writings are to be brought into the publique assemblies by Gods commaundement because they are agreable to the Scriptures, as you in an other place alleadge, then all that are thought agreable to the Scriptures ought of necessitie by the same commandement, and if ther be no commandement, then none are to be make Authentique which God hath not made Authentique,Gal. 3. 15 Heb. 2▪ 3 4. & 9. 14 Mat. 5. 18. 2 Timot. 3 15. 16. 17 Rev. 22. 18. 19. For that were to set man in the place of God. No mans writings cary that majestie, as doth the pen of the holy Ghost. No mans writinges are Cecuromenai, Authentique, confirmed by signes and wonders from heaven, sealed by Christes blood, that not one worde of title shalbe vnfulfilled, The Scriptures are all sufficient. All men must walke by that one rule; To thinke ther were not rules enough prescribed by the Lord for his house were blasphemous and papisticall. Now for the explication, interpretation, etc. and speach vntounto God in prayer: God hath given giftes vntounto men to pray and prophecye, and ordeyned his ministery of Pastors, Teachers, whose lively voice is appointed to be the mouth of God vntounto the people, & of his people vntounto himself, in the publique assemblies. And these graces are not Apocryphall, for no prophecie of the Scripture is of private interpretation idias epiluseos: to eueryevery one is given the manifestation of the spirit to proffit withal. Most execelent,2. Pet. 1. 20. 1 Cor. 12 7. men serve but their tyme in the publique assemblies. Now J may conclude as J beganne.
That onelyonly Gods holy word & the lively graces of his holy Spirit are to be heard & offred vp vntounto in him the publique assemblies.
Where then in way of answere to the Minor Proposition, you say you see not how our speach vntounto God should be Apocrypha: It answeareth not me, who deny an other mans writing to be our speach in prayer unto God. But c̄onvinceth your selfe by you, own mouth thus: True praier is not Apocrypha, but all mens writings are Apocr.; Therefore mens writing is not true praier. Here when you have nothing to say for your self, you woulde make me believe that I accompt the Psalmes and the other formes of prayer in the Scripture to be Apocrypha when they be read, though a litle before you consested, you had in your last writing donne me wrong therin. I do accompt the reading of thé for praying, to be a groffe and superstitious abuse of them, yet them to be holie & canonical script. And here you have flatly ouerthrowen your self: saying the worde Apocrypha is vsed with vsus for that which is not Gods vndoubted worde vntounto vsus: And in your last writing, which should have beene your answere, you said, God speaketh to vsus onelyonly by the Canonicall Scriptures. Now seing you would make your liturgie and devised formes of prayer, helpes and instruction, and yet cannot make them Canonicall or Gods vndoubted truth, they must not be brought into the publique assemblie, much lesse imposed by lawe vponupon 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 answeare to this most firme Proposition: which I will still leave upon you, thus.
OnelyOnly the Canonicall Scriptures and lively voice of Gods own graces are to be brought into the publique assemblies for doctrine and prayer.
But mens writings are neyther Canonicall scripture nor the lively voice of Gods graces in such as he hath appointed to speake in the publique assemblies.
Therefore no mans writings, may be brought into, nor imposed upon the publique assemblies.
Thus might I make an ende with this vaine man, considering the whole matter is proved against him, all that followes being but repetitions of these former cavills, but that I must cleare my self of his unconscionable slanders.
The Second Argument.
We must doe nothing in the worship of God without warrant of his worde. But read prayers have no warrant in his worde. Therfore read prayers are not to be used in the worship of God.
GEORGE GIFFORD.
To this I answere at the first, that it is a greate audacitie to affirme that there is no warrant in the worde for read prayers. When ther be sundry testimonies to warrant the same, unless you will make difference, betweene that which a man readeth upon a booke, and that which he hath learned out of the booke. Furder I said, I doe not remember that ever. I have read that God commaunded in the Scriptures that prayer shalbe read upon a Booke, &c.