practised so the writings of the old testament if they were shadowes ended by Christ yet the writings of the new testament given insted of the other are never to be abolished Secondly let it be considered what M. Sm. hath here left unto vs not ceremoniall and unabolished the thing signifyed sayth he by the book viz the law of God and the new testament but where is this to be had not in letters written with ynk on paper or parchmēt for all these he sayth are ceremoniall and so abolished but written in mens harts as in books with the spirit as with inck and so to be uttered by men out of their harts If Satan can but perswade this point he will bring out of mens harts as out of the bottomlesse pit a smoke of heresies insted of the fyrie law of God who shall control him For mens harts now are the same which Gods book was of old and as Israell fetched their lawes doctrines worship and services from the scriptures written with inck so Christians now must fetch their lawes doctrines worship c. from the harts of men as from the tables of the lavv and vvhat is from thence uttered is to be counted as written with inck of Gods spirit For the hevenly things themselves are as much yea more to be honoured esteemed credited then the book which was but a type and similitude of heavenly things H. N. the enemie of Gods scriptures can shew no stronger ground for his familisme wherein he reprocheth scripture learning then this which is here layd by M. Smyth But the scriptures and reasons which he hath brought be farr from proving so deadly an error For the book of God as alwayes so stil signifieth and representeth to our eyes heavenly things although some figurative extraordinary vse thereof be abolished for it signifieth and teacheth vnto vs the mysteries of the kingdom of heaven And as the book of the lavv was a witnesse against Israel when they walked rebelliously and with a stiffe neck so is it a witnesse to this day against all Christians that walk in like sort But such in Israel as had the word neer vnto them in their mouth and in their hart for to do it the book of the Law was a witnesse for them a sure testimony giving wisdom to the simple a perfect law converting the sowl and the statutes of the Lord therein were right unto them and rejoyced the hart the commaundement of the Lord was pure and gave light unto the eyes even so to all faithful Christians now the writings of the Prophets Apostles is a sure word to which they do wel to take heed as to a light shining in a dark place by it they beleeve and so come to life and by it their joy is made full Agayn M. Sm. erroneously substituteth one extraordinary use of some part of the scripture for the ordinary uses of the whole Moses wrote in a book the old testament or covenant of works summed vp in Exod. 20. 21. 22. and 23. chapters which book was read in the peoples eares and sprinkled with blood as the people also was for a sanction or confirmation of the Testament in which action there was an extraordinary and figurative vse of the book for that time which now is abolished by Christs blood which hath confirmed the new testament and abrogated the old The holy histories prophesies psalmes parables c. were never thus sprinkled with blood but onely that book wherein the conditions of the covenant were written Wherefore there were besides this other ordinarie permanent perpetual uses of the scriptures by reading them privatly and publikly for the teaching exhorting comforting reproving of the people according to their daily need occasion that every child of God might have knowledge of the certainty of the word of truth for to answer words of truth to them that sent unto him as Solomon sayth And therfore as at the publik solemn assemblie of al Israel in the sabbath year the law was read unto them al that they mought learn fear God and keep al his words they their children so at their particular assemblies in their synagogues throughout every citie both Moses and ⸫ the Prophets that wrote after him were read every Sabbath day and this from old time even unto Christs dayes on earth who himself in his own person and action allowed and sanctified this holy custome and commended by his Apostles al the scriptures fore written unto his disciples and gave them also other scriptures for like end and use warned them that no man should presume above that which is written Wherefore it is a deceit of Satan for mans ruine to seek to make the scriptures generally wholly ceremonial and abolished because of that extraordinarie use of them at the sanction of the law at mount Sinai But the counsel of God unto his people is seek in the book of the Lord and read search the scriptures for in them ye think to have eternal life As for the law of God to be written in mens harts by the spirit this taketh not away the use of the law written in books with ynk for in Israel when the bible was read every Sabbath David had the law of God within his bowels whereby he declared righteousnes in the great congregation and as he so every other righteous mans mouth spake of wisdom his tongue talked of judgment the law of his God being in his hart as Moses commanded yet ceased not the reading of the law out of the book So at this day true Christians in wose harts Gods law is written are not no though they be ministers extraordinarily furnished with grace to leave the reading of the law written in books any more then they did in Israel and Christs Apostles have written the word even with paper and ynk as they spake it with voyce to meet with their dotage that dream ynk and paper to be meerly ceremoniall As for al hypocrites they are now as heretofore stony harted and the outward letter written with ynk resembleth their hypocrisie But whereas M S. having cited Deut. 31. 26. inferreth therfore the Apostle caleth it the handwriting in ordinances which was contrary to us which Christ nayled to his crosse Col. 2. 14. Eph. 2 15. he mismatcheth the places for Paul speaketh of worldly rudiments the outward services of the Law which elswhere he caleth also beggerly rudiments such as was circumcisió the observing of dayes moneths c. which ordinances were as an handwriting or obligation against the Iewes witnessing that they were debters unto God synners miserable under the curse unlesse they saw and learned Christ in them by whom the obligation is cancelled and curse done away For by circumcising thēselves they acknowledged as by a bil of their hand that they were born in
common to the Churches of all ages If this be so how ended Christ the ceremonie of book-worship where none was to end If there were no proper worship in the synagogues but exercises of an other nature then Christ reading in the synagogue read not worship and shutting the book there shut not up book worship nor caused it to exspire and so M. Sm. hath lost his dream Agayn if Christ by shutting the book there signified an end of reading and the reading that there was as M. S. even now sayd was such as is common to the Churches of all ages then Christ hath ended all manner reading whatsoever in the Church even that which is common to all ages or else the allegorie will turn to a fansie so all reading must be abolished out of the Church that would the Divil faine bring to passe But the reason of ending reading is slight that because Christ shut the book and gave it to the Minister therfore he ended the work of reading He used not to do such weighty matters by dumb signes without word of signification And if the closing of the book were such a mysterie what was the taking and opening of the book nothing proportion will cary it to be the beginning as well as shutting should be the end But they be vain speculations to gather from mute actions an otherthrow of morall lawes permanent and needful for the the Church in all ages Neyther was this the first or the last time of Christs reading thus for as his custome was sayth the scripture he went into the synagogue and stood vp to read neyther was it a decent thing that he having received the book shut should redeliver it open their books being long rolls or volumes not bound vp like ours Finally this argument against reading hath like weight of truth as the Papists have for their vanities who allege for prayer in a strange tongue that Christ prayed Eli Eli lama sabachthani which the people that heard him vnderstood not and that he preached out of S. Peters bote to signify how in S. Peters chaire his doctrine should alwayes be stedfastly professed Such trifles must be brought wher sound proofs are wanting 2. Because reading words out of a book is the ministration of the letter 2 Cor. 3. 6. namely a part of the Ministerie of the old testament which is abolished Heb. 8. 13. 2 Cor. 3. 11. 13. and the ministerie of the new testament is the ministerie of the spirit 2 Cor. 3. 6. This scripture of the 2. Cor. 3. M. Sm. often allegeth for his purpose pag. 1. 7. 13. 19. and 20. he thought belike it would sound well in simple folks eares that the reading of scriptures should be the ministerie of the letter But the ignorance evil of the allegation is great and fitted for Satans policie to draw men from reading the book of God For if reading be the Ministration of the Letter there spoken of then is it the ministration of death damnation as the Apostle there calleth it vers 7. 9. and then the Papists have doon best of al forbidding the people to read the scriptures least they should gather out of them errors and so death and damnation And who can comfortably read the scriptures if that be the ministerie of the letter and so death But out vpon such a slanderous interpretation it is farr from the Apostles meaning He calleth the Law the letter figuratively because it was written with letters graved on stones he intendeth not the books of the Prophets wherin both law and gospel was written alwayes to be read for instruction comfort salvation to the people The law vvas first spoken and aftervvards vvritten by Moses the gospel of Christ vvas also first spoken and aftervvards vvritten by his Apostles If vvriting and reading made the other the letter then maketh it this the letter also and so the vvord of life shal be the ministration of death The lavv if it had never been vvritten but onely spoken yet had it been the ministration of death for all Israel hearing it vvere afrayd and death seised vpon their consciences and this by hearing Gods lively voice from heaven not by hearing the stony tables read for it is not manifest that ever they vvere read unto them but onely put and kept in the ark for a testimony Deut. 10. 1 5. and when the 10. cōmandements were read out of the book there was no such feare and the glorie of Moses face terrified the people when he spake and talked with them for which he put a veil vpon him but of reading out of a book at that time wherto the Apostle here hath reference there is not a word So it was not reading onely but speaking also without book which was the ministration of the letter to the Iewes and as Paul here calleth the law the letter so elswhere he calleth it the voice of words It is not therefore the writing but the thing written which he intendeth And if M. Sm. should fall to the heresie of iustification by the works of the law and teach this in prophesie out of his hart though he never read line in the holy Bible yet should he be a minister of the letter and of damnation to his disciples Of this letter Paul sayth it is the ministration of death but of the scriptures Christ saith serch them for in them ye think to have eternal life Of this letter Paul sayth it is the ministerie of condēnation but of the holy letters in Gods book he sayth they are able to make one wise unto salvation through the faith vvhich is in Christ Iesus The law is called the letter not letters as the scripture is called by a similitude for a letter is an outward visible thing appearing to the eye of an other that looketh on whereas the thing whereon it is written whither paper or stone is not moved or changed therby Such is the doctrine of the law to the professor of it It maketh him seem a fayre hypocrite before men they look and see the commandments of God written on his forehead on the fringes of his garments and on his dore posts but his hart and mynd are stony stil. For the law renueth no man but syn that is in us taketh occasion by the law and worketh in us al manner transgression of the law and so death But the Gospel is the spirit that renueth quickneth by faith in Christ and changeth the stony hart into flesh and writeth there the lawes of the most high Thus by the letter is not meant the holy scriptures which are Gods instrument for our renovation but the external work of the law upon a man in which sense Paul also mentioneth circumcision in the letter Rom. 2. 29. meaning outward circumcision of the flesh to be seen and read of men where to take it as this man
scriptures tures as if he should have sayd unto an Israelite no one sheep of thy pasture is the best thou hast seeing the Lord may in time of worship minister a better as he did the ram to Abraham therfore no one sheep of thym may be offred for sacrifice Mal. 1. 8. Nay his reason against translations hath not so good a colour as this for it is certaine that God once ministred a ram to Abraham for sacrifice but it was never heard that God so ministred an other translated book to read then that which was brought to be read The gift of interpreting or expounding by voyce is of an other kind and not properly reading wherof we intreat But let us follow M. Sm. in his circle see whither he wil lead us No translated bible may be read in Gods worship for God may minister a better what then shal I bring the original bible look on that exspecting what interpretation God wil give me to speak seeing I may not read Not so neyther sayth M. S. the holy original scriptures are not to be reteyned as helps before the eye in time of spiritual worship So then neyther is that the best sacrifice yet but I must exspect the Lord to minister a better If neither the translated bible nor the original be the best where then is the word that is best to be read or uttered to the people In a mans owne hart that must be the book out of which M. Sm. wil have Gods lavv to be read in his vvorship al other books are as images and ceremonies abolished ended by Christ. Though he plead here against translations colourably yet he aimeth at Gods book generally even as his holy Prophets and Apostles vvrote it But the vvickednes of this engine is before discovered Also for translations this further I say the scriptures in English are the best for to read unto English eares better then eyther Hebrue or Greek which they cannot hear And seeing it is needful the scriptures should be read the translation is best Yet so as no Christian is tied to the words of the book but if he know any error in print or tralation or any better words to expresse Gods mind he is to do all things for the best unto the church giving the sense togither with his reading as the practise was in Israel Nehem. 8. 8. But he that withdraweth corn the people shal curse him sayth Solomon how much more deserveth this mā the curse of Gods people that hath sought to withdraw from them in al their publik worship the whol scriptures and book of God whereby the true corn and bread of their sovvles is broken unto them Deut. 16. 16. 1 Chro. 21. 24. Eph. 4. 8. Rom. 12. 3. we must worship God with our own not with another mans with that which cost us somthing not with that which cost us nothing But for one ignorant of the tongues to read the translation and offer it to God is to offer to God an other mans labour not his own that which cost him nothing but is an other mans cost therfore it is unlawful Al vvisdoms vvords are playn and straight but M. Smyths are rough and crooked Who ever said before that men read translations and offred them to God He mought as vvel have sayd vve minister the sacraments unto God For if he mean the last end is the glory of God so is it of al a Christian mans actions Did Paul vvhen he charged that his Epistle should be read unto al the brethren the saints mean they should read and offer it unto God Or had it been for them to except as this man here cavilleth we must worship God with our own not with an other mans with that which cost us something not with that which cost us nothing but this Epistle cost us nothing it is another mans cost and paynes therfore it is unlawful to read it and offer it to God If this reason had been ridiculous in them vvhy they vvould not read Pauls Epistle even so is it here in M. Smyth for vve read the bible vvhich is Gods Epistle unto us in no other manner nor to no other end then they read Pauls letter vvhich vvas part of holy scripture in the church and the book costeth us as much as that cost them And David vvhich vvould not offer burnt offrings wtihout cost vvould he not read or be at the reading of the book of the lavv in the church because it cost him nothing but had been vvritten by Moses and freely given unto Israel Never vvas ther heard more childish sophismes But vvhat if a man translate a book or chapter or text himself and vvriteth it this is his ovvn cost I think then he may read and offer it to God or els M. S. cavilling is litle vvorth Reading a translatiō is not cōmanded nor was ever practised by Christ the Apostles or primitive churches in time of worship so being devised by mā is the account of vain worship Mat. 15. 9. and wil-worship Col. 2. 23. and so a kind of idolatrie and therfore the translation is self before the eye in time of worship an idol and so hath a curse denounced against the use of it in time of worship Rev. 22. 18. Exod. 20. 4. 5. Though they curse yet thou wilt blesse sayth David to God against his enemies and so say I against this adversary who curseth the reading of the scriptures as a wil-worship which God hath blessed so maketh he himself by his blasphemie a child of the curse And by his own mouth let him be judged for thus he writeth in his book Mat. 28. Christ commandeth to goe teach al nations and therefore al nations may have the holy scriptures translated into their own vernacular tongue that thereby they may learn the truth Then further he addeth The translation agreable to the originals may be read in the church and sung in tunes may be expounded in the church may be made a ground of our faith c. From whence I reason if Christ commanding the Apostles to teach Mat. 28. did therby intimate a commandement or permission of translations to learn the truth by and such translations may be read expounded in the church made a ground of our faith then we al other Christian churches that have made and used translations to this end are not idolaters neyther have used wil-worship nor incurred the curse but it hangeth over M. S. own head if he prevent it not by repentance Writing and reading the law is a part of preaching the law Act. 15. 21. Deut. 33. 10. with Nehem. 8 7 8 Mat. 28. 19. with 1 Thes. 5 27 Eph. 3 4 Col. 4 16 Rev. 10 10 11. with Rev. 1 19 and 22. 18. Preaching must be in al languages therefore writing and reading must be in al lāguages being a part of preaching of
runns on in error His cōceipt of mental reading as it hath no groūd frō Christ here nor any prophet or Apostle to be the ordinary way of reading or interpreting scripture so mind we it to be a far more vncertayn and erroneous course let the man make as many Querees after it as he will Having answered these few objections as we see he afterwards questioneth whither the hearers may have their translations or the originals to read or search in time of prophesie Which he deneyeth Of this point though it was not controverted between us yet I wil speak what I mind about it Not condemning it as dooth he nor iustifying it as it is abused by some but shewing the mean which I take to be best His first reason is that the Prophets and Apostles wrote books but never divided them into chapters or verses Henry Stephen first made the verses of the N. Testament whereupon he concludeth that the hearers could not serch their bookes in time of hearing I deney the consequence for in reading the law expounding it comparing words with that which went before and after the hearers mought serch and see though it were with more difficultie Secondly the Hebrue bibles that we have are all divided into chapters and verses as also into other sections noting where the lecture of the law began and ended and the lecture of the Prophets answerable to it Whither the first writers did this or the Church after them I wil not dispute but that thus they might doe I make no doubt For God hath left to the discretiō of the Church and Ministers what quantitie of scripture to read and teach of And this was the practise in th' Apostles dayes for it was not possible that every sabbathall the law and prophets should be read over the Hebrue letters and marginall notes are sufficient records of the antiquitie of them The Churches practise in the books of the Prophets sheweth us our libertie in the Apostles writings which cannot be read over at once And long before Henry Stephens time the Greek copies of the new Testament had chapters and sections though otherweise then we now have And Matthewes gospel parted into 68. chapters or titles and 355. sections was in a manner as easie for the readers to serch as it is now with us and so the rest His second reason is that th' Apostles in citing scriptures quote not chapter and verse but onely say it is written by Zacharie by Jeremie the scripture sayth c. This reason dependeth on the former and is there answered in part Further I observe the Apostles speak diversly sometime naming no book at all sometime naming the book as the Psalmes sometime a part of the book as the second psalme and how they particulated matters in their doctrine is not set down the summonely of things is recorded The argument therfore concluding thus it is not written that they quoted chapters therefore they did it not is not of force negatively But if if be true which Hilarie an ancient writer recordeth that the seventie Greek interpreters did number and order the Psalmes and we find that sometimes the Apostles quoted what Psalm in nōber they alleged it may warrant us such like use of humane labours for help of our memorie His third reason is of like nature that no mention is made of any hearer that had his book c. yet mought it be say I though it were not mentioned they used to dispute in their synagogues after the lecture was ended and that by the scriptures and the hearers serched the scriptures dayly for trial of doctrine Who now can say that the hearers had or used no books in the synagogues His 4. reason is that serching quotations hindreth attention for the mind and affections are distracted from hearing by seeking the places c. This I grant to be amysse in all that so use their books for diligent eare shoud be given to all that is spoken Howbeit this abuse may not abolish the lawful use for as by turning of leaves many hinder thēselves in time of hearing so many againe attentively hearkning and comparing things spoken with the matters before and after in the chapter are not hindred at all but greatly furthered by looking on their books And for this matter I rest with that rule given by th' Apostle for all things to be doon unto edification seemlily and with order 1 Cor. 14. 12. 40. His last reason is that manuscripts being few and very dear there being yet no printing found out all could not have or bring their bookes but there is onely one kind of true aad profitable hearing eyther all to have bookes and serch or none If God have left it to the wisdom and discretion of his people when and how to use the scriptures so it be not to confound actions or hinder their good I wil not bring their libertie into bondage nor prescribe a law where God hath given none Though written copies were dear yet were they many many had them not all for all now have not That such as have not books or cannot read should prejudice other that have can there is no reason It is not therefore for us to walk by example in this case but by general ground and equitie from Gods law who permitteth us free use of the scriptures for our edification according to which if men use them in private or publik they do well Thus am I at an end about the mayn cōtroversie of the scriptures which for the readers good I have beaten out and explaned shewing the true differences which he handled covertly for his best advantage Wherein the judicious may discern how Mr. Sm. hath been up and down wavering like a reed shaken of the wind sometimes seming to allow translations sometime bitterly writing against them that as easie it is to know the way of a serpent upon the rock as the way of a man with his mineon error A DEFENCE OF CHRISTS MINISTERIE in the church against the contradiction of M. Smyth VNto the former battel against the scriptures M. Sm. addeth strife about the ministerie affirming that the triformed presbyterie as he calleth it consisting of three kind of Elders viz. Pastors Teachers Rulers is none of Gods ordinance but mans devise and that lay elders so called are antichristian That other point being an idol of his own invention which he would have had worshiped in our church I have more largely dealt against this latter being a thing oft discussed heretofore and no new thing by him alleged I wil the more briefly answer M. Smyth a while before both agreed in judgment with us and wrote in defence of this ministerie which now he oppugneth but that his first fayth and labours he retracteth in this book and sithence is fallen into further error about the covenant between God and his people So by degrees he is come to undermine the
the book be to him that readeth of the nature that an image is to him that gazeth who would not plead for them both alike to be used or rejected But what if an other would come and say that words or speaches are in the nature of trumpets or bells and therefore in the nature of ceremonies and so by consequent as the silver trumpets golden bells in the Law were ceremonies ended by Christ so speaking or preaching of the word is likeweise ceremonial men now must be all taught by the spirit Hath not this as good a colour against the audible voice as the other against the visible writing For as the sound of the voice affecteth the eare and understanding of the hearer so the sight of the letter affecteth the eye understanding of the reader and as far dooth a book differ from an image in this respect as a man from a bell A bell when it soundeth in the eare yeeldeth no distinct articulate voice for the edifying of the hearer but a man when he speaketh is vnderstood of the hearers his reanable voice dooth edify so an image when it is looked vpō affoardeth a man no edification no not if it were an image sent frō heaven unlesse it had a voice withall but a book when it is read informeth the mind and feedeth not the eye onely as dooth a picture An image picture hath a mouth speaks not no spirit or breath of life is in thē but the book of God is theopneustos inspired of God his spirit life is in it it is not a dumb teacher but speaketh testifyeth the mind of God and by that which is there written the spirit speaketh to the Churches Wherfore a mayn difference is to be put between livelesse pictures Gods lively oracles in his book so in all writings And if M. S. continue in this mind that a book and an image are both of a nature I could with he would set out no more books but images in their sted so should lesse harm come unto mens soules then now dooth by reading his hereticall writings But if books and writings be in nature of ceremonies reading as he sayth ceremonial wherof he giveth this reason for as the beast in the sacrifices of the old testament was ceremonial so was the killing of the beast ceremoniall how is it that he sayd before of reading that it is a lawful ecclesiastical action dooth not the lying tongue vary incōtinently For shall we have legall ceremonies the shadow of things to come whose body is in Christ to be used as lawful ecclesiasticall actions may we not then have pictures images of cherubims c. for ecclesiastical use as we have the holy scriptures which by M. S. religion are in the nature of images ceremonies In another place he sayth As musicall instruments and playing vpon them was typicall because it was artificial so reading of a book was typicall also because it is meerartificial So then the playing on the organs and the reading of the scriptures are both of a nature both types and ceremonies so abolished How near these reasons groūds do reach to Iudaism Familism I leave unto the wise to judge and future things wil shew more for as yet the wandring starrs have not run al their course Of the Original scriptures AFter his censure of books in general to be of the nature of images M. Sm. cometh to fight against the use of Gods scriptures in his worship beginning even with the Originals the Hebrue and Greek as they were written by the prophets Apostles Wherin he is fallen into a higher degree of error or of frawd then when we had controversie with him for then his plea was no translation for it is apocrypha but onely the canonical scriptures are to used in the church in tyme of Gods worship Now he wil out with canonical scripture also for the reading of it he thinketh was a ceremonie ended by Christ thus see we fulfilled the saying of the Prophet they proceed from evil to worse And first to prove them ceremonies he layeth these grounds The holy Originals sayth he signifie and represent to our eyes heavēly things therfore the book of the law is called the similitude of an heavenly thing Heb. 9. 19 23. Holy scriptures or writings began with Moses Exo. 24 4. and 31. 18. Ioh. 1. 17. 2 Cor. 3 7. Before Moses holy men prophesied out of their harts and received and kept the truth of doctrine by tradition from hand to hand 2 Pet. 2 5. Jude ver 14 15. Deut. 31 24. When Moses had written the law he caused it to be put by the ark in the most holy place as a witnesse against the people Deut. 31 26. therefore the Apostle caleth it the handwriting in ordinances which was contrary to us which Christ nayled to his crosse Col. 2 14 Eph. 2 15. Hence it followeth that the holy Originals the Hebrue scripture of the old testament are ceremonies 2 Cor. 3 3 7 Num. 5 23. 24. by necessarie consequent The book or tables of stone typed unto the Jewes their hard hart void of the true understāding of the law 2 Cor 3 3. Hebr. 8. 10. Ezek. 36 26 27. 2 Cor. 3 14 15. The ynk wherwith the letters were written signified the spirit of God 2 Cor. 3 3 Heb. 8 10. with Exod. 31 18. The letters written or characters ingraven signifieth the work of the spirit who alone doth write the law in our harts by proportion also Deut. 9 10. with Heb. 8 10. Reading the words of the law out of the book signifieth the vttering of the word of God out of the hart by proportion See also 2 Cor. 3. 2. 3. 6. 1 Cor. 12 7. The writings of the old testament being ceremonial are therefore abolished by Christ onely so far forth as they are ceremonial Col. 2. 14. 20. Gal. 4. 9. The thing signifyed by the book viz the law of God the new testament remayneth 2 Cor. 3. 11. 7. Heb. 8. 6. 7. 13. Here first may be observed how M. Sm. professing to treat of the originall scriptures in which both old and new testament both law and gospel are written unto vs taketh one part onely to weet the law or old testament and from it will conclude against the whole body of the scriptures and this fallacie he often useth in his writings But if all he here sayth were graunted that the writings of Moses were abolished by Christ Yet will it not therevpon follow that the writings of the other Prophets and of the Apostles also are typicall ceremoniall and abolished Nay rather the contrary would follow thus that as circumcision and the passeover c. were figurative shadowes ended by Christ no more to be used but baptisme and the Lords supper instituted by Christ in sted of the former are continually to be
doth 2 Cor. 3. of reading the scriptures were to follow the devouring words of the deceitful tongue 3. Because upon the day of pentecost and many yeares after the churches of the new testament did use no bookes in time of spiritual worship but prayed prophesied and sang psalmes merely out of their harts Act. 2 4. 42. and 10. 44. 48. and 19 6. 1 Cor. 14 15 17 26 37. 4. Because no example of the scripture can be shewed of any man ordinarie or extraordinarie that at or after the day of pentecost used a book in praying prophesying and singing psalmes if yea let it be don and wee yeeld Nay it is not in mens power to yeeld to the truth though it be shewed them or though their own writings convince them it is in God that shevveth mercy First M. Smyth holdeth that such reading as vvas in the Ievves synagogues was common to the churches of all ages Secondly he sayth the scriptures are to be read in the church and to be interpreted Col. 4. 16. compared with Luk. 24 27 1 Cor 14 27. and 12. 10 by proportion 2 Pet. 3. 16. If these assertions and these places alleged let the reader look and examine them prove that the scriptures are to be read in churches as in deed some of them doe we need fight no longer the enemie unawares hath yeilded the feild His florish that he maketh how the churches of the new testament used no books because no example can be shewed is a deceitful argument For when there is a ground from God to doe the thing we are to suppose men did it although it be not expressly written And this adversary granteth the scriptures were to be read and we are sure that the churches were to be taught by the men of God and Paul sayth that al the scripture is profitable to teach to improve to correct to instruct in righteousnes that the man of God that is the minister of the new testament as wel as of the old may be absolute made perfect unto al good works Wherfore as the Preists and Levits which were to teach Israel taught them by reading expounding the scriptures so doubtlesse did the ministers in the Apostles dayes upon the same ground and proportion though their particular form of administration be not expressed That cavil of spiritual worship which as a leprosie overspreadeth al M. Smyths book is before taken away Praying never was by reading out of a book prophesying singing psalmes being extraordinary gifts of the spirit were also uttered by the spirit without a book Al this notwithstanding the scriptures were read and expounded to the people so must be stil and this though it be not proskunesis adoration supplicatiō or worshiping of God in the strict sense yet is it latreia his worship or service in general 5 Because none of the bookes of the newe Testament were written many yeres after the day of penticost at the least 7. yeares and the Churches al that time could not use the books of the new Testament which they had not But they could use the books of the prophets which they had wherin both old newe Testament were conteyned And Peter cōmended the Churches for taking heed vnto them as to a light that shined in a dark place 6. Because the Churches of the Greeks had no books to use that they might use lawfully for they understood not hebrue and the septuagints translation ought not to be used or made the Apostles made no Greeke translatiō c. If they had no books to use they were blamelesse if they used none But they had the Greek translation which was lawful to be made and used in the Iewes synagogues as anon shall be shewed when the Septuagints work cometh to be scanned 7 Because as in prayer the spirit onely is our help and ther is no outward help given of God for that kind of worship so also in prophesying and singing 1. Cor. 11. 4. and 14. 16. God never gave books to read for prayers unto him but pre pared mens harts and bended his ear And as every man knew the plague and consequently the benefit in his owne hart so was he to pray supplicate unto God who heard in heaven and was mercifull and did as he knew every mans wayes and hart But as in praying men speak their minds to God so in preaching God speaketh his mind to us and this he doth by his scriptures and by gifts unto men for teaching and applying them ordinarily to his Church Prophesying and singing hath often been performed by the spirit without book both in the old Testament and in the new If any now have such gifts it were folly to say they must read them out of a book Reading the scriptures is for ordinary teaching which by extraordinary gifts was never destroyed and things coordinate ar not contraries 8 Because it is against the nature of spirituall worship for when we read we receive matter from the book into the hart when we pray prophesy or sing we utter matter out of the hart unto the ear of the Church Ezek 2. 8. 19 and 3. 1. 4. Rev. 10. 8. 11. If Ezekiel a Preist under the law prophesyed without a book and yet reading the book of the lawe and expounding it was their ordinary service every sabbath as before is manifested all men may see that these two may stand together in Gods worship and not one throw out an other as M. Sm. would have it Neyther is it against the nature of spiritual worship to read Gods book in the eares of the Church for if it be worship in them to heare the spirit speak out of the Ministers hart it is worship also in them to hear the spirit speak out of the holy book And it cannot be deneyed but Gods spirit speaketh there and that which commeth out of the hart of man must be tried by that book and accordingly accepted or refused As for the Minister himself when he readeth out of Gods book and when he speaketh by gift of the spirit the meaning of the scripture to the people he serveth God in them both having Christ himself for an example Luk. 4. 17. 21. 9. Because upon the day of Pentecost fyerie cloven tongues did appear not fyerie cloven books Act. 2. 3. and alwayes there must be a proportion betwixt the type and the thing typed Upon the day of Pentecost the fyerie law was given in books Deut. 33. 2. Exod. 24. 4. 12. upon the day of Pentecost the fyerie gospel was given in tongues Act. 2. 3. Mat 3. 11. Act. 1. 5. the book therfore was proper for them the tongue for vs. In deed if any fyerie bookes had appeared at the giving of the law M. Smyths allegorie would have had some light but when as no such thing was seen but
men to open and expound them to the understanding of al but this expounding is not reading Reading is first exactly to the letter exposition cometh after with such words as God putteth in the expositors hart as by Daniels practise we may learn Neyther are the words of the expositor comparable to the words of the writer these being divine are al as silver fined seven times no drosse mixed with them The other being humane I speak of ordinary men as we are and shewing the mans judgmēt that expoundeth them are mixed with humane infirmities mistakings and sometime deadly errors Wherfore reading of the Original scriptures wherof here we treat must be strictly literal as is in the book Translations are after to be spoken of and is here vainly inserted for Paul wrote in Greek which al in Colosse Laodicea Thessalonica and the whol country over used as their vulgar tongue that they needed none to translate for them Further M. S. answereth that the Apostle wrote upon particular occasions for particular ends and the commandment of reading was special in these respects to them c. yet acknowledgeth he at last an absolute necessity of reading onely he denyeth it to be a lawful help or part of spiritual worship c. As the Apostles so the prophets wrote upon particular occasions yet is there a general use for whatsoever is fore written is fore written for our learning as Paul himself teacheth Wherefore this cavil is frivolous An absolute necessitie of reading the scriptures now as they were read in Israel and in the Christian churches and to the same end is al that we hold and stand for Which how it is worship is before shewed The Apostle 1 Tim. 4. 13. 16. commanded Timothee and so al Elders to attend to reading wher reading is ioyned with exhortation and doctrine so importeth that it is to be understood of the ioyning of reading in the time of spiritual worship This obiection as the rest is made of M. Smyths own fashion and was never thus framed by us And here he excepteth that it is not spoken of the execution of his office but of preparing himself to the execution of it c. That reading in the publik church is necessary he is forced to acknowledge and in that we rest If he think this place is not meant of publik but of private reading he may keep his iudgment My self see no cause why it may not also be meant of the publik execution of his office for Paul departing from Ephesus besought Timothee to abide there and look unto the Church and after wrote this letter for his direction how to behave himself in Gods howse whiles he taried away and in it sayth til I come attend to reading to exhortation to doctrine where seing al these are publik ecclesiastical actions as M. Sm. himself granteth seing they are joyned thus togither with this limitatiō til J come what letteth but these al should be executed by him in publik Private reading for his own preparation was to be alwaies and not onely til Pauls coming And as for such preparation it is mentioned after in vers 15 and both again jointly vers 16. for the salvation of himself and others Let it be granted that the Apostles and Evangelists used no books being extraordinay men and having the extraordinary direction of the spirit for they needed no such helps of books as we doe yet wee being ordinarie men have need of books c. This last objection I reject as frivolous and falsly intimated to be ours The Apostles I am sure had no greater measure of the spirit then Christ yet he read publikly in the book and so did holy men of God before him publik reading is grāted yet necessary therfore we are to use it Though we have more need of the book then the Apostles our memories and judgements not being sanctified like theirs yet had they their infirmities and used books But it is Gods ordinance of reading that we stād for which how M S. hath sought to undermine and how he is snared in the work of his own hands is worthy to be noted with Higgajon Selah and meditated to the praise of God OF TRANSLATIONS THe first and onely controversie between M. Sm. and us being about the scriptures translated or overset into other tongues which he affirmed to be apocrypha and humane writings how ever he hath sought to excuse and hide his error yet hath he no wil to forsake it as appeareth by this that having spoken of writings 1. by men inspired of God as the prophets and Apostles and 2. by ordinarie men of al sorts he shuffleth the translations of the holy scriptures among these latter and affirmeth that * there is no better warrant to bring translations of scripture written into the church and to read them as parts or helps of worship then to bring in expositions resolutions paraphrasts and sermons upon the scripture seing al these are equally humane in respect of the work equal ly divine in respect of the matter they handle Very impious is this comparison which thus matcheth a mans comment or written sermon with Gods written word set over into an other tongue for it debaseth the majestie of Gods law and advanceth too high the basenes of men Translation is that in writing which interpretation is in speaking namely the expressing of an others mind but commenting or expounding is the expressing of ones own mind or understanding The scriptures first written in Hebrue and secondarily written in English do set forth one and the same word mind of God unto us though which different letters sownds as Emmanuel is interpreted and translated God with us Mat. 1 23. Messias is interpreted CHRJST in Greek ANOJNTED in English Iohn 1. 41. Here the Hebrue Greeke and English differ onely in outward letter sound the meaning substance or essential form being one in them al the word of God so caled by relation because the mind of God is made knowne hereby to the mind or understanding of man The different letter or character changeth not the nature of the thing for if it did then Emmanuel written by Matthew in Greek letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by Esaias in Hebrew letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should not be one and the same name of Christ and so the Apostle should be made a falser our gospel betrayed to faithlesse Iewes The different sound or pronūciation changeth not the nature of the thing for then Messias and Christ shoul not be one and the same and so the gospel and new testament and our faith were overthrown and more then Iewish superstition should prevail But God who hath sanctified by his spirit all sounds and languages to the ear hath also sanctified by the same spirit all letters and characters to the eye as th'Apostles practise sheweth writing with
Greek letters words and phrases which had beene profaned by lying histories and lascivious poets unto all manner idolatry and wickednes Herevpon it followeth that the word of God in whatsoever letter or language it be written or spoken vnto vs is the word of God stil so to be reverenced and regarded and not to be basely and profanely counted among humane and apocryphal writings A comment or exposition of scripture as for example vpon this word Emmanuel sheweth the mans iudgement mind or understanding that commenteth telleth the reason of this name why it was given to Christ discourseth of his godhed of his manhood of the uniting of these two in one person of the end and use of these and many such like things This being done by ordinary men is properly an humane writing though it may be agreeable to the word of God shewing by letters as by signes what is the mind or understanding of such a man in this mysterie of Christs incarnation even as Paul sayth of his owne divine writing when ye read ye may know myne understanding in the mysterie of Christ. Ephes. 3. 4. Now God hath by his Prophets and Apostles written to his Church a short summ of his mind and will guiding and carying them and inspiring their writings with his good spirit that there should be nothing but words of truth faithfulnes equitie and perfection in them that men mought have a sure ground for their faith and actions throughout all generations And minding mans weaknes the holy Ghost hath omitted to write many things though otherweise in their nature very good penning such onely as were needful and profitable for our faith and salvation giving vs warning also to take heed of other things because there is no end of making many books and much reading is a wearynes to the flesh Ecclesiast 12. 12. But because in these scriptures somethings are hard to be vnderstood and all men know not how to use and apply Gods word unto their times estates actions c. therefore hath Christ given gifts unto men to open and apply the scriptures for the edification of the Church vnto the worlds end alwayes binding them both teachers and hearers to the foundation layd by the Prophets and Apostles whose writings are sufficient to make men wise unto salvation through the faith which is in Christ Iesns For this cause the holy scriptures are necessarie for al Churches to be read expounded unto the people as every nation differeth in language so to have the word spoken and written in their vulgar tongue which change of the tongue or letter changeth not the nature of the word spoken or written but it is stil divine and heavenly Onely because in this changing or translating imperfections wants errors may fal in therfore the first writings as the Prophets Apostles penned them are to be made the absolute canon rule touchstone whereby al translations are to be tried by which being tried found faithful it is the same word of God in what language or letter soever differeth as much frō humane cōmentaries or expositions as heaven dooth from earth But Mr. Sm. avoucheth mens written sermons or cōments upon the scripture the scripture it self written in English to be equally humane in respect of the work equally divine in respect of the matter they handle Of this his bold and false assertion he maketh no proof at al it is a speculation of his own hart Two carnal reasons he setteth down which are these To translate the originals into any mother tongue is as wel and asmuch the worke of a mans wit and learning as to analyse the scriptures rhetorically or logically to collect doctrines and uses theologically to give expositions and interpretations of places doubtful Where first if M. S. mean the action of translating simply without reference to the mater and thing translated he doth but dally and seek to deceiv for writing printing translating are al alike humane actions but the things written printed translated are differēt some good some evil some of God some of men and of the divil The books of Moses written printed or translated are Gods law the book of Mahomet written printed or translated is the divils law the actions of writing printing translating are mere humane actions in all of these Now if because translating is an humane action therefore the thing translated must also be humane the work of mans wit and learning then also because writing and printing are humane actions therefore the bible written or printed in Hebreue Greek al languages must likewise be humane and the work of mens wit and learning and then there can be no divine scriptures but the very first copies which the Prophets Apostles wrote with their owne hands And if Satan could perswade this he would be glad Secondly if Mr. Sm. meaneth the thing translated as Moses law Davids psalmes or other like in English that these are as wel and as much the work of a mans wit and learning as an exposition of doubtful places in them or doctrines and uses collected from them he teacheth wicked error which al of judgment cōscience wil abhorr The holy scriptures faithfully expressed in English or any language is the work of Gods wisdome unserchable knowledge and cannot without injury to his majestie be said to be the work of mans wit learning though man have used his skil in writing or translating it according to the original copie given of God This plea of Mr. Sm. is like as if Ieroboam should have sayd the cherubims and the brazen bulls in Solomons temple are as wel and as much the work of mans wit skil as my golden calves if they may be admitted into the house and worship of God then why not these If M. Sm. should answer that the cherubims and bulls which Solomon made were commanded of God and from the divine pattern though humane art did make them but Ieroboams calves were from his own hart so answer I in this case the translation is from the divine pattern of Gods original book and commanded to be made and used but to write comments or homilies to read in the Church is frō a mans own hart and hath no commandement or warrant from God so to be used but are forbidden Eccles. 12. 12. Secondly he sayth The translator cannot conceive nor expresse in writing the whol mind of the holy spirit conteyned in the originals but onely some good part of it the expositor paraphrast commentator may expresse as much as the translator yea and in respect of some particulars as Hebraisms Grecismes and the like considerations much more If a translator cannot expresse the whol mind of the spirit in al the bible by his interpretation litteral or grammatical then much lesse can the expositor expresse the whol mind of the spirit in the bible by his exposition theological For it is a thowsand
Moses and it should continue after the end of the world for moralities indure for ever but books and so reading of books shal perish Men should kisse the lips of him that answereth upright words but our adversary answereth with a froward mouth He sayth the law was commanded to be read but once in seven year these words but once are not of the law but of his own false comment There was a special charge to read the book then in the eares of al togither not intending to read it but then For every sabbath was to be sanctified and al things are sanctified by the word and prayer and Israel knew this wel and therfore from old tyme read the word in the synagogues every sabbath and our Lord Christ accompanied thē in this holy work so that he is more then Sadducean blind which sayth it was commanded to be doon but once in seven year No better is the next plea that because writing reading began with Moses was not frō the beginning of the world therfore the law of reading is not perpetual neither bindeth us now a Familist or Atheist may likewise say baptisme or the Lords supper in the particular outward act is not to cōtinue til the worlds end because it was not from the beginning but began with Christ. A practise commanded of God at what time soever is to continue til by him it be repeled which reading the scriptures never was but repeted and augmented by the Apostles writings Like vanitie is in the reason following books and reading of books shal perish when the world is at an end therefore now whiles the world continueth we are not bound to read Gods book Mought he not have made these reasons against preaching the word and other ordinances of God as wel as against reading seeing these shal cease also at the end of the world But a seduced hart hath deceived this man that he cannot deliver his sowl nor say Js there not a lye in my right hand Secondly sayth he it is moral in the equity that is that al meanes must be used to attayn the knowledge of the truth wherof reading is a principal and yet hence it followeth not that reading is eyther part or meanes of spiritual worship For books are things meerly artificial as are pictures and images Gen. 4. 22. Here again the enemie is caught in the snare of his own tongue for if reading Gods law be a principal mean to attayn the knowledge of the truth now as it was in Israel Deut. 31. 12. and so moral perpetual then his former cavils against the objection may be cast as dung upon his own face Then do we wel to read Gods word in our church for that end and M. Sm. hath doon wickedly for it to blame us and charge us with idolatrie To hide this his shame he runs into his old borough that it is no part or meanes of spirituall worship but out of this he hath been often hunted before and wee are sure that observing it according to Gods wil we worship serv God in spirit and truth as wel in this as in other like ordinances of the gospel His matching of books with Tubal-cains craft Gen. 4. 22. images sheweth how his idol error hath shut his eyes that he cannot see his hart that he cannot understand For in holy scriptures wherof we speak the mynd of God is made known unto us and his spirit is in them so as when we read in the book of Moses we read that which is spoken to us of God as the Evangelists in playn words teach us whereas in handicrafts we see or enjoy but the fruit of mans wit and skil and an image without life is the teacher of lyes Such impious comparisons seem rather to come from Tubal-cains forge then from any possessed with the spirit of God Reading the law was performed in the Synagogue and not tyed to the temple an argument that reading is not ceremonial but moral for no part of ceremonial worship was performed from the tabernacle or temple This objection with the reason I think was never so made of any but by M. Smyth himself It is true that reading was not tyed to the temple it is true also though this argument thus framed hardly proveth it that reading is not ceremonial The last branch is untrue for some ceremonies or figurative services were performed out of the temple His answers to this obiection are for the most part true being wel understood but in part false when by the way he denyeth reading the law to be a moral action wherof he giveth no reason at al and the thing is handled before Luk 4. 16. Christ stood up to read and redd his text and then preached out of it Now his actions are our instructions and therefore we are to read words out of a book in time of preaching or prophesying This objection M. Smyth hath falsified it was never thus pressed by us for translations whereof now we treat but thus Luke reporteth that Christ read where it was written The spirit of the Lord is upon me c. This text Luke setteth down in Greek which Esaias wrote in Hebrue whereupon it followeth that the scripture translated into an other language is the same scripture stil for the substance of it though the letter and language differ and is not an apocryphal humane vvriting and so an idol in Gods vvorship as Mr. Smyth blasphemed Els Luke and the new testament cannot be defended against Ievves that should cavil hovv humane apocryphal vvritings are cited for divine and canonical Thvs serveth it to prove the reading of translated scriptures by necessary consequence and that vve are not bound to bring the book of the law and prophets in Hebrue when we vvould read to the people and so interpret or read mentally out of it as M. Smyth then dreamed though since he is fallen to forbid the Original Hebrue also in Gods vvorship as vve have heard before But M. S. finding as seemeth this objection too heavie for him hath sought to change it as he could best make ansvver vvhich is thus First in that it was doon in the synagogue by Christ which was neither Priest nor Levite it is an argument that it was no proper part of the worship of the old Testament but of that nature as was the exercise performed by Christ and the doctors in the temple so that reading most properly is searching the scripture which is not worship Christ as his custome was sayth the scripture went into the synagogue on the Sabbath day and stood up to read and after speaking from the scripture which he had read al bare him witnesse and wōdred at the gracious words which proceeded out of his mouth He sate dayly teaching in the temple and in the synagogues among the people But al this reading and teaching vvas no
forbid not any unbaptised to come into our assemblies 1 Cor. 14. 23 25 Notwithstanding his I find amōg them that Solomon asked received outward things as timber for the temple of Huram King of Tyre king Darius gave of his owne revenues towards the tēple worship of God it was not refused In Israel I find not that any admitted into the publik place of the word and prayers was forbidden there if he would to contribute neither any such law made by Christ. Rather the ground layd by the Apostle sheweth the contrarie if the Gentiles sayth he be made partakers of their spiritual thinges their duetie is also to minister unto them in carnal things Rom. 15. 27. Vnbeleevers are admitted to the ministerie of the word in Christian assemblies so made partakers of our spiritual things if then there they wil give of their carnal things upon what ground may we refuse them It is alleged how 2 Cor. 8. 7. the communion of almose is called a grace and in Heb. 13. 16. a sacrifice I acknowledge it thus to be in the saincts whither they give it in publik or private For when he sayth to do good and to communicate forget not for with such sacrifices God is wel pleased he meaneth it not onely of publik contribution in the church but of private distribution to any at any time Paul brought almose and offrings to his nation Act. 24. 17. and himself received such a sacrifice from the Philippians Philip. 4. 18. And if any one Christian in private had sent him the like had it not been a sacrifice also Wherfore the Almose of the Saincts are sacrifices though one give to another in secret yea if a Christian releev an unbeleever in povertie and distresse it is a sacrifice and sweet odour to God If therfore upon this ground we may not receiv it of unbeleevers in the publik Church because it is in the saincts a communion of grace and sacrifice how may we receiv it of such in private But sayth M. Sm. they that are without if they give any thing must lay it apart several from the treasurie it must be imployed to common use Mat. 27. 6. 7. This position I wil not absolutely condemn neyther can I yet grant it for the proof is insufficient For wheras the Iewes Mat. 27 would not put Iudas wages into their treasurie it was not because he was one without for Iudas was a Iew no strāger unto them but because it was the price of blood therfore they mought not put it into the treasurie This teacheth us that goods gotten by violence extorsion murder theft or other like evil way may not be put into the treasurie though the members of the Church do offer them But this is no more for those without then for those within And for common use of al unbeleevers gifts I suppose this example wil not bear it out For if in the povertie and distresse of Christs church they which are not of the same minister releif thereunto which if they doe not it shal be one reason of their condemnation at the day of judgment hath not the church libertie to use injoy these benefits for themselves seing the earth is the Lords and the plentie thereof must they needs bestow it for the behoof of strangers as was Iudas hire I am otherwise minded for the reasons before rendred Howbeit concerning these things if any shall better inform us by the word of God we shal be willing to receiv it For the latter branch that it should be sanctified with blessing or thanks giving to God we do wel approve upō that general ground of thanks unto God for al his benefits and as any do give or send more special releef so more special thanks to be rendred therfore as we are directed 2 Cor. 9. 12 15. Albeit for the manner of performing this thing as whither a special prayer is to be made before the contributiō a special thanksgiving after or whither in the general prayers of the Church it is to be sanctified among other the publik actions there may be some question and I wil not contend let every one use herein the wisedom that God giveth them Onely I do observ how M. Sm. himself makes a quere at what time of the Lords day and after what manner the treasurie is to be collected which sheweth in him no certaintie for the form of this busines I doubt not but as he so we al may be to seek for the most covenient māner order of doing many things wherein if any lust to be contentious I say with the Apostle we have no such custome neither the churches of God A FEW OBSERVATIONS UPON SOME OF M. SMYTHES Censures in his answer to M. Bernard Mr Smyth in his late book caled Parallels censures c. seeks occasion to censure some things which I had written in answer to Mr. Bern. but cheifly insisteth upon the question of ecclesiastical goverment wherabout he chargeth me with antichristianisme If it were not for others that may stumble at this reproch I would bear it in silence minding my adversarie so fickle and unconstant as he holdeth almost to nothing that himself hath written and I would restin Gods work who as already he hath made this man like unto a wheel so if he repent not in due time will make him †like stubble before the wind For from the faith which he defended in that his book he presently after in great mesure fel away himself The constitutiō of our Church in which estate himself then professed to be with us he writeth of it thus I am bould to pronounce c. our true constitution to be the most honorable and bewtiful ornament of our Church more glorious then our true Ministerie worship and goverment Contrary to this a few dayes after he setts out The character of the Beast wherin having dissolved forsaking his former true and glorious constitution he exclaimeth against us as before I haue shewed as having a false Church falsly constituted and therfore no one ordinance of the Lord true among us Thus Wormwood fell from heaven Agayn in this answer to Mr. Bernard he acknowledgeth the apostate Church of the 10. tribes in the old Testament to be a Church falsly constituted and so the Churches of Antichrist in the N. Testament contraryweise in his Character of the Beast seking shifts for his anabaptisme he sayth Israels apostasie did not destroy the true constitution of the Church but Antichrists doeth c. I leave these and other like flowers of contradiction for others to gather that deal in that controversie Onely because his answer to Mr. Bern. seemeth to be written in defence of our cause and so may be taken of posteritie I would have the reader take notice that the silver there is mixt with drosse and the wine with the gal of
member must yeeld to the voice of the multitude in every thing they lyst If so then Aaron had been blamelesse for making the golden calf because it was the peoples lyst and they importuned him thereto Exod. 32. 1. 22. 23. But M. S. proceedeth saying nor that the Eldership hath in their hands the power of Christ to rule contrarie to their liking I answer the Elders are to teach and rule the Church by Christs own word and lawes as I have expressed And herein I presuppose that both the Elders wil teach and rule according unto godlynes the people wil obey the godly doctrines directions of their Elders without mislike or discontentment For Christs sheep wil hear his voice his kingdom is peaceable his subjects loyal and obedient Now whiles I speak of the ordinary power that the Elders have to teach and rule the Church as Christ hath constituted it in peace it is but from a contentious humour to obiect that they have not power to rule contrary to the peoples liking as if there could be no rule but when the Elders and brethren are at warr one with another Of the Church it is written the multitude of them that beleeved were of one hart and of one sowl yet none I think doubteth but ther was rule goverment amōg them And of such quiet rule spake I though M. Sm. would disturb it with his exception which he mought also have alledged against the Presbyteries authoritie to pray preach and administer the sacraments seing these ar no more to be done contrary to the peoples liking then rule and goverment for God hath caled us in peace So for ought that is yet sayd the government by Elders standeth fast The last battry foloweth But sayth M. S. the intent of the Apostle is to show that all the particular members in all their affaires must submit themselves to the instruction and guidance of the Elders For although Christ hath placed the Elders as stewards over the servants yet he hath not appointed them as Lords over his spowse wife Your argument therfore sayth he is a fallacian a coniunctione divisione thus Al the particular members must obey the elders in their lawful instructions and their wholsome admonitions severally Ergo the whole body must ioyntly obey the voyce of the Elders Here M. Sm. running himself into a fallacie by dividing those that are joyned togither of the Lord would bear himself out in his evil by blaming an other first but without al equitie as the judicious reader may easily perceiv For his reason is to this effect Jf Elders be stewards over the servants and not Lords over the wife the church then is not the church to obey or submit unto them Where learned the man this logik Is there no obedience or submission thinks he but unto Lords Then is there no obedience ecclesiastical which the church may yeeld to any save unto Christ for he is the onely Lord. But this man is blinded with his erroneous conceipt For as in civil goverment we are to obey and submit not onely to the King as unto the superior but also to the governours that are sent of him so in goverment ecclesiastical we are to obey and submit not onely to the King Christ but to the Elders his ministers sent of him to the one we submit as to the Lord and King to the other as to servants and ministers set over us by the Lord. Agayn I would fayn know whither Mr. Sm. thinketh the Elders to be Lords over the particular members If he say yea I abhor his pride for it is injurious to Christ the sole Lord of al every one in the church if nay then I detest his sophistrie for by the same reason that he disswadeth the whol flock from obedience he mought also disswade each particular member which yet he dooth not but yeeldeth the contrary Now that the Apostle intendeth not onely the particular mēbers but the general flock also is apparant First by his reason which he annexeth for they watch for your soules as they that must give accounts Al good Elders I ween do watch as well for the publik church as for the private members and shal give account for the whol If then the Apostles reason be of weight the vvhol flock as vvel as the particular sheep must obey and submit to such as vvatch over them Secondly the Apostle sayth elsvvhere to the Elders of an other church take heed to al the flock wherof the holy ghost hath made you overseers poimainein that is to feed rule govern guid direct and doe al other duties of good shepheards unto the church of God Novv these vvords flock church mean not particular members but the general company under charge guidance And if the holy Ghost have set Elders and shepherds over the whole flock can any man doubt but they must teach rule and direct the whol if they must doe this by authoritie from God is not the whol flock bound to be taught ruled directed by them in the Lord What perverting of the scripture then is this that when the Apostle writing to a whol church to obey and submit unto their guides it should be restreyned unto particular members for to obey Such doctrines fitt rather the confusion of Babylon then the holy order goverment of Sion But it seemeth the stinch of this restreynt went up into the nose of the man himself as he wrote it for presently he seeketh to sweeten the yll savor with these flowers that Al the saincts shal yeeld obedience to the Elders in things commanded by God and the Elders shal al of them obey the voyce of the church in things commanded of God He might also have added that both Elders and people should obey the voyce of any particular person in things commanded by God For if the whol church doe syn and any one make it known unto them and shew them the law of God they are bound to obey him submit to his good coūsel in the Lord. But what is this to the purpose The question is into whose hands Christ hath committed the ordinarie teaching guiding governing and ruling of his saincts here on earth The scriptures teach and we accordingly have long since professed that it is into the hands of the Bishops or Elders This is that which I defend in my answer to M. Bernard for this if for any thing M. S. also inveigheth against me being indeed against himself also herein For besides the testimonies fore alleged out of his book he hath further in the same book written thus Christ is not their king seing he onely ruleth by his own lawes and officers and not by Antichristian Lords and lawes c. And agayn You refuse Christs testament and his kingdome and will not have him to reign over you in his own offices and lawes which is contrarie to these places Luk.
syn and impure by nature even as we by baptising our selves doe the like By offring sacrifices for syns they acknowledged themselves actual transgressors of the law and the killing of beasts argued themselves were vvorthy of death Novv it vvas not possible for the blood of buls and goats to take avvay synns and the lavv taught them so much therfore it vvas a schoolmaster to lead them to Christ that they mought be made righteous by faith This handwriting vvhich stood thus in decrees against the Ievves and vvhich rose up as an adversarie and contrary unto them Christ blotted or vviped out by his death on the crosse vvhere he spoiled also the principalities and powers the Divils vvhich vvere readie to plead against Israel urge this hādvvriting these ordinances vvhich they practised against them if they used them not vvith fayth in Christ but vvith expectation of justice by works of the law Now this word handwriting figuratively used and applied to the legal ordinances M. Smyth taketh properly for the written law and prophets as if Christ had blotted out them and taken them from his Church even as he took circumcision altars sacrifices c. which how far it is from truth I leave unto every conscience 〈◊〉 judge But were it as he thinketh the writtten word of God yet must it then be limited so farr forth onely as men do abuse it and learn not Christ by it for to such onely it is a handwriting contrary to them and so is at this day But this is not the proper use or end of the law or scripture in it self for it preacheth to men the word of fayth and righteousnes therby in Christ as wel as righteousnes by works of the law and the gospel hath witnesse of the law and prophets and they testifie of Christ are a sure word unto Christians Wherefore it were woe vvith us if these vvere blotted out and taken avvay as ceremonies and shadovves abolished the reading vvhereof both publik and private is a continual light and comfort to our harts and confirmation of our holy fayth And to substitute mens harts vvhich are by testimonie of the prophet deceitful and wicked above al things in sted of the holy bible vvhose vvords are al true and faithful is a miserable exchang for eyther men must be as vvere the prophets moved and caried by the holy ghost and so all their vvords taken for heavenly oracles or else vve shal be fed vvith chaffe in sted of vvheat and drink deadly poyson in sted of vvholesome liquor The serpent is subtile more then any beast of the field he savv this ground of making the scriptures of God ceremonies and abolished by Christ vvould be distasted of many yea of any that feareth God therefore he laboureth to svveeten this vvormvvood vvith an after receipt vvhich yet is so tempered as it may serve to help forward his purpose in taking the book of God out of the church M. Smyth in the next place granteth that the holy scriptures are the fountain of al truth the ground and foundation of our fayth that by them al doctrines and every spirit is to be iudged that they are to be read in the church and to be interpreted neverthelesse not reteyned as helps before the eye in tyme of spiritual worship There is no such battel as when a man is at warr with himself it is a special judgment wher with God smiteth his enemies Would any man think that such bitter sweet waters could come out of one fountain as have flowed here Standeth this eyther with religion or with reason that that which as an adversary is blotted out nayled to Christs crosse abolished as being ceremonial and a worldly rudiment should yet be the fountayne of all truth the ground of faith c. If these will stand togither what wil not Then also may circumcision altars sacrifices and other Iewish services although they were shadowes and abolished by Christ yet be reteyned and used of Christians with a little qualification and distinction of worship properly so called and this will like the Iewes very well But we that have learned Christ cannot brook such contrary potions For if the book writing reading of it be Iewish shadowes ended and abolished by Christ and the hart and speaking out of it be the shadowed thing the heavenly truth figured by and substituted for the other we would keep the substance leave the ceremony for such as follow shadowes But if the book of God the written scriptures be the fountaine of all truth and foundation of our faith as it is in deed and we so esteem it then can we not but detest that former plot as a groundwork of Satan that hung vp the scriptures as our enemy vpon the crosse so blotting them out as a cancelled bond and abolishing them for ever Wherefore the reading and expounding of the scriptures continueth now as of old in Israel where the lavv and prophets were read in the synagogues every sabbath for to teach inform Gods people in his vvayes so read vve them still for like end and vse and shall by Gods grace maugre Satans slights so do vnto the end And as for the snare the distinction I mean of spiritual worship properly so called Which vvas set to take the simple it is broken before and the adversary himself if any man be is caught vvith the same Yet ceaseth he not but proceedeth vvith reasons that the originall scriptures are not given as helpes before the ey in worship But the foundations being already overthrovvn vve shall vvith lesse difficultie and more brevitie discover and do away the errors His reasons are Because Christ used the book to fulfil all righteousnes Mat. 3. 15. having by the use of the book fulfilled the law of reading he shut the book in the synagogue to signifie that the ceremonie of book worship or the Ministerie of the letter was now expired and finished Luk. 4. 20. Ioh. 19. 30. First here is the law of reading brought to an end according to that first ground of ceremonies contrary to the second grant that the scriptures are to be read in the Church and to be interpreted which reading and interpreting if it be not Gods worship and service it is the worship of the Divil Thus M. Sm. wavereth as a reed shaken with the wind Secondly in the other side of the leaf M. Sm forgetting himself as a drunken man sayth all the worship that was appointed by Moses for the Preists was limitted to the holy place whether the people were not admitted and therefore reading was of an other nature performed in the utter court or synagogue or elsewhere eyther by the Levites or any other learned men quoting againe Luke 4. 16. and so no part of worship properly so called but onely a ceremonial ground or foundation of inward or outward spirituall worship
onely a voice of words was heard as Moses telleth vs we should beware of such clowdy collections The fyerie law mentioned Deut. 33. 2. hath plain reference to Gods promulgating of the law by voice out of the midds of fyre Exod. 19. 18. 19. 20. 1 18. Deut. 4. 11. 12. Afterwards those other lawes were written by Moses in a book Exod. 24. 4 and God himself vvrote the ten words on tables of stone not then at Pentecost but 40. dayes after Deut. 9. 9. 10. Even so the fyery doctrine of the gospel was first uttered by voice and afterwards written in books Luk 1. 1. 3. Act. 1. 1. c. Ioh. 20. 30. 31. The book then was not proper to them as M. S. feighneth but common also with vs. God by Moses first spake then wrote to his Church Christ by his Apostles first spake then wrote also to the same Church and though the son of thonder wanted no gift of utterance by voice yet Christ bad him write when if he had pleased he could have sent him to speak And blessed is he that readeth and they that heare the words of that prophesie and keep those things vvhich are vvritten therin but cursed is he that despiseth reading of the Lords book and dissvvadeth the Church from that use thereof by colourable reasons causing the blind to goe out of the vvay and all people should say Amen 10. Because as all the worship which Moses taught began in the letter outwardly and so proceeded inwardly to the spirit of the faithful so contraryweise all the worship of the N. Testament signified by that typicall worship of Moses must begin at the spirit and not at the letter originally 2 Cor. 3. 6. 8. 1 Cor. 12. 7. or els the heavenly thing is not answerable to the similitude therof The true and proper worship which Moses taught Israel was the worship of God in spirit and truth Deut. 5. 7. 8. and 6. 4. 5. 6. though he led them herevnto under veiles and shadowes and by the covenaÌ„t of works brought them to Christ who doeth both that covenant and shadowes away as the wise did vnderstand Psal. 32. 1. 2. with Rom. 4. 4. 5. 6. 7. Psalm 40. 6. and 51. 6. 16. c. vvith Heb. 10. 8. 9. Their spiritual vvorship proceeded from the spirit and hart unto God 1 King 8. 22. 23. 33. 35. 38. c. Ezra 9. 5. 6. c. Nehem. 9. 5. 6. c. Of the legal worship M. Smythes inept allegorizing therof is spoken before also his abuse of that scripture 2 Cor. 3. 6. is already manifested vvith his aequivocation about this vvord worship that the reader may be vvearied to have the same things oft repeated Onely novv the falshood and snare of these reasons against reading Gods vvord being discovered let him learne to bevvare of Satans deceipt For the mouth of an heretik is a deep pit like the strange vvomans he with whom the Lord is angrie shal fall therin After this M. Sm. feighneth 4. obiections for bookworship as he termeth it and then frameth ansvvers as he seeth good but ever and anon retyring to his old skonce of spiritual worship thinking therby to vvard off all blovves Though it be a vvearynes to follovv such an empty clovvd yet for help to the vveak I vvil briefly shew his vanity Reading in the old testament was commanded by Moses Deut. 31. 9-13 was amplified by David 1 Chron. 16. 25. was practised by Josiah 2 ChroÌ„ 34. 30. by Ezra and Nehemiah Neh. 8. 8. and 9. 3. allowed by our Saviour Christ Luk. 4. 16. by the Apostles Act. 13. 14. 15. and reported as a thing of ancient approved continuance Act. 15. 21. To this hs answereth First the reading commanded by Moses was onely once every 7. yere Deut. 31. 10. 11. and therefore it was no part of ordinary worship and there is no commandement in Moses given eyther to the Preists or Levites for ordinary reading of the law in the tabernacle Secondly hence it foloweth that reading in the old testament was no part of the worship of the tabernacle or temple or of the service performed by the preists therin c. Thirdly therfore reading was of another nature performed in the utter court or synagogue or elswhere eyther by the Levites or any other learned men of what tribe soever Math. 23. 2. Luk. 4. 16. Act. 13. 14. and 15 21. Deut. 31. 9 -11 1 Chron. 16. 4. 7. 37. 39. 15. 1. 8. 28. 13. 2 Chron. 34. 14. 30. 31. Neh. 8. 9. and so no part of worship properly so called but onely a ceremonial ground or foundation of inward or outward spiritual worship common to the Churches of all ages Lastly it is not deneyed but that reading now is to be used in the Church onely we say it is not a part of spiritual worship or a lawful meanes in time of spiritual worship M. Smyth cannot see any commandement in Moses for ordinary reading of the law in the tabernacle and no marvel for neyther could all the Sadducees see any doctrine in Moses that taught the resurrection of the dead but Christ could find it by necessary consequence Moses commanded the feast of boothes to be kept seven dayes to â—he Lord mentioning but holy convocations sacrifices M. Sm. I dare say will not gather reading out of this commandement But Ezra the Preist and all Israel with him saw it here implyed and practised it by reading the book of the law of God every day from the first day unto the last when they kept this feast If every seventh day was to be sanctified in Israel all things be sanctified by the word and prayer and in the synagogues they sanctified the Sabbathes by reading the scriptures reason mought teach us that the tabernacle was not behind the synagogues in holynes And where findeth M. Sm. a commaundement to read the law in the synagogues yet was it commanded or els it was will worship and vanitie The ordinance for Levi to teach Israel Gods law was commandment ynough both to read and preach it as they did dayly and they were not so dul or carnal but they could wel perceive this to belong to their charge and ministerie But here M. Sm. sayth that the reading in Israel was no part of worship properly so called forgetting himself it seemeth when elswhere he sayth that the worship that beginneth in the book is from the letter or ceremonie and so is not properly of the new testament but of the old and againe that book-worship is Iudaisme and so Antichristian and idolatrie now vnder the New testament and againe that Christ shut the book in the synagogue to signifie that that ceremonie of bookworship or Ministerie of the letter was now exspired Thus fighteth he against himself one while they had book worship an other while it was no
known before the Apostles time as Tullie testifyeth and the poets taxed the people for it And if they understood not Greek is it likely that Paul would have written his Epistle to the Romans in Greek as he did seeing he misliked speaking and consequently writing in an unknown tongue 1 Cor. 14. 6. 18. 19. M. Sm. having spent his strength though in vain to heap syn upon Israel for translating the bible procedeth unto arguments against reading translations in time of worship Where first I wil give the reader advertisement how contrary this enemie is to himself and then I wil come to his frawd against the truth Of the scriptures set over into other languages commonly caled translations he thus affirmeth A translation is as much and as truly an humane writing as the apocrypha so commonly caled writings are Againe he sayth Translations are not the pure word of God and so contrary to Eccles. 12. 10. Mat. 15 9. Agayn that translations of scripture and written sermons upon the scripture are equally humane in respect of the work equally divine in respect of the matter they handle These and the like blasphemous opinions he sought to infect our church withal for which he was resisted these laboured he by word and writing to confirm with sophistical reasons the pillars of al heresie Yet even in this same book he pulleth down this his former uncouth building it being the nature of error as the foolish woman to destroy her howse with her own hands For afterwards he writeth thus The translation agreable to the originals is a secondary scripture yet much inferiour to the originals So then it is not apocryphal unlesse he use a fallacie in this word scripture for we understand hereby as Christ himself did holy scripture inspired of God as 2 Tim. 3. 15. 16. It may be read sayth he in the church and sung in tunes Then say I it is not as the apocryphal so commonly called writings are for their very name signifying hidden teacheth that they are not to be read in the publik church Jt may sayth he be expounded in the church But so say I may not homilies be nor apocryphal writings And if M. S. in his synagogue doe read and expound such scriptures to his people he maketh thē with himself notorious idolaters Exod. 20. 4. 5. 2 Tim. 3. 16. 17. Eccle. 12. 10. The matter of it sayth he agreable to the originals is inspired to weet of God But the matter say I of the Apocryphal books as Iudith Tobie c. though exactly translated is not inspired vnlesse of the Divil for lyes and fables are in them both the translations I mean and the original Greek copies Jt may be made a ground of our faith sayth he and an instrument to try doctrine by Then is it say I not apocryphal but Canonical for it is made a canon that is a rule of our faith and walking But far be it that humane apocryphal writings should have such vse in the Church of God Wil M. Sm. ground his faith upon this that ther are seven holy Angels which present the prayers of the Saincts and that lying Raphael of the kinred of Azarias is one of them wil he ground his faith upon this that the smel of the hart and liver of a fish perfumed on the coles wil so drive away the Divil that he shal never come againe any more or wil he have his disciples to try their religion by such crooked instruments no marvell though they be led with him into the ditch when they try his doctrine by that which they professe to be as much and as truly an humane writing as the Apocrypha comonly so called writings are For it argueth that eyther they use the Bible but for a shew and colour seing they esteme so vily of it or else that they honour the base borne apocrypha as inspired of God Which is the very syn snare that they have sought to bring upon us Now let vs examine his arguments 1 Thes. 5. 21. Try all things keep that good thing But no man ignorant of the tongues can trie whither the translation be fit or good therfore no man ignorant of the tongues can strictly keep or read a translation in time of worship Here first M. Sm. striking at the translation mysseth that and hitteth onely the ignorant reader of it for if one have skil of the tongues know it to be truely translated this reason maketh nothing against his reading but for it So M. Sm. playes the sophister to argue against a holy thing because of the ignorances infirmities of some men He mought thus have cavilled against reading the law in Israel that no man blind of sight as was Ahijah the prophet could trie whither the original scriptures were truly written or not Secondly if he proceed further as he hath begun hereafter he may come with like reason thus Try al things keep the good thing but no man ignorant of the tongues can trie whither the interpretation of scriptures which the minister giveth in preaching the word or any text that he allegeth in his doctrine be fitt or good then mind what conclusion the Divil wil make hereupon in a simple mans conscience to draw him to doubt of and consequently to forsake and despise not onely al reading but also preaching of the word because he being ignorant of the tongues cannot judge or trie whither that which is read or taught be true according to the original scriptures And thus he falleth into the snare of Satan which Mr. Sm. here hath set in secret Thirdly this reason overthwarteth that which elsewhere the man granteth that the translation may be made the ground of our faith and an instrument to try doctrine by This being so how dooth Pauls counsel Trie al things c. make against translations Rom. 14 23. 1. Tim. 1. 4. 7. Heb. 11. 6. whatsoever cōmeth not from faith is syn but no man ignorant of the tongues can of faith use the translation seing he cannot examin it whither it be good or bad and so beleve or refuse it Therefore it is not of faith in him and so it is syn for him to use it before the eye in time of worship Like sophistrie and impietie is in this argument as in the former for it concludes not the thing unlawful in it selfe but onely in him that is ignorant of the tongues and his faith it seeks to shake For ther is no faith without Gods word and where to have this word he cannot tell If it be set over from the originals to his mother tongue in writing he cannot trie whither it be good or bad if the Minister translate or interpret it by voice the poor man is as much uncertain or more whither the teacher speak true or false Thus can he neyther read nor hear of sayth if M. Smyths engine once take
him But eyther he must look for enthusiasmes or revelations from heaven vvhich some Anabaptists have dreamed of or els he faleth to profanenes or desperation And it is not M. Sm. distinction of worship properly so called that here vvil comfort the troubled sovvl for he must doe al especially his ecclesiastical religious actions of fayth and not his proper vvorship onely Yea the serpent wil build more on this rotten foundation and assault him also that hath skil in the tongues and trouble him saying though thou hast knowledge of Hebrue and Greek yet hovv canst thou tel vvhither this that thou readest be the pure vvord of God There be many Ievvish fables and humane traditions that have been vvritten in Hebrue and in Greek also and vvhither God spake or vvrote these things as novv thou readest them thou knovvest not and therfore canst not of faith make this book a ground of thy religion and vvorship And if thou vvilt credit M. Smyth loe he telleth thee that as Antichrist hath polluted al Gods ordinances so hath he violated the original scriptures Do not thou therfore build thy fayth upon the scriptures any longer but beleev that which M. Smyth and his like shal prophesie out of their harts for so he sayth holy men prophesied before Moses time and indeed so some prophesyed in Ezekiels time though they vvere blamed for it books are in the nature of pictures and images and therfore ceremonies and reading a book is ceremonial and reading Prophesies in the time of the law was a type of prophesying and reading the words of the law out of the book signified the lettering of the words of God out of the hart and Christ fulfilled the law of reading and shut the book in the synagogue to signifie that the ceremonie of book-worship or ministerie of the letter was now exspired and finished and now the worship of the new testament must proceed originally from the hart and spirit Wherfore lay aside the scriptures and hear what men shal prophesy out of their harts orif that like thee not exspect thou revelations and visions from heaven Thus M. Sm. as a snare on Mispah a net spred upon Tabor hath layd in his book such a groundwork against the script as fitteth the Divils purpose to intāgle mens sovvls although to deceive the birds withall he hath strewed some wheat at the mouth of the pit as that translations may be made the ground of our faith an instrument to trie doctrine by c. so breathing out of one mouth both hot and cold A translation made verbatim from the originals is absurd by reason of the difference of the dialects therfore unlawful seing it edifieth not 1 Cor. 14. 26. a translation paraphrastical or a paraphrast if it be lawful in time of worship to be read then why not a written sermon These are but blocks to make the blind stumble Gods word may be set over into English for the most part word for word without absurditie and where our language wilnot bear the strict proprietie of the original phrases we are warranted by the Apostles allegations of scriptures in an other tongue to use such words as the language wil affoard to expresse the other withall Though tongues differ one from another in proprietie of speeches yet God hath sanctified them all for instruments to convey his word and law unto us and this in writing as well as in speaking Dan. 2. 4. c. Act. 1. 4. 8. 9. 11. 15. 23. Rev. 1. 11. 19. Written sermons are the works of men Gods book set over into English though with some diversitie of phrase is Gods book and word stil for as hath been shewed it is not the letter or sound but the thing signified meant by them which properly is Gods word and which we are so to reverence But M. Sm. having granted that the translation may be read in the Church made a ground of our faith c. and now asking why a written sermon is not also lawful in Gods worship eyther alloweth humane writings to be read in the Church as wel as Gods writings translated which is a notable error or els he cavilleth against the truth contrary to his cōscience And in his reasoning dealeth like a false coyner who because the gold of the common wealth is not so fine perhaps as the gold of Ophir or Vphaz sayth to the merchant if such course metal may be taken for mony then why not brasse or copper A paraphrast commentarie or exposition upon a chapter which conteyneth more of the contents of the originals and the holy Ghosts meaning is vnlawful to be read in time of worship therefore a translation of a chapter which conteyneth lesse is unlawful also to be read in time of worship First by Mr. Sm. grownd layd in the beginning a paraphrase comment or any humane writing may be used in the administration of Christs kingdome in like sorte as the scriptures which is erroneous Secondly he addeth more to his error in teaching here that a cōmentary hath more of the contents of the holy Ghosts meaning then the text it self in English or othertrāslatiōs His cōclusiō therfore bringeth forth vanitie and his belly hath prepared deceit No cōmentary in the world made by an ordinarie man conteyneth the meaning of God so as the text it self in a faithful translation of the book or chapter dooth Thirdly Mr. Sm. confesseth that the matter of the translation agreable to the originals is inspired but not the writing or character If the thing written be inspired of God then is it canonical scripture 2. Tim. 3. 16. then not apocryphal nor an humane work as a commentarie then conteyneth it more of the contents of the originals then any mans exposition As for his exception of the writing or character it is but vanitie for the Apostles had the matter of their writings by inspiration frō God as for the writing or character that was not inspired but Gods word was written in such characters words phrases as the hethen Greeks philosophers and Poets had used long before Lev. 22. 22. Mal. 1. 8. 13. 14. Mat. 22. 37. Rō 12. 1. 2. Ps. 119. 45. 103. 1. God wil be served with the best we have But ther is no one translation the best we hav seing the Lord may in time of worship minister better to him that administreth if he understand the originals if he understand not the originals he hath it not at all for it is an other mans work and therefore no one translation written may be read in time of worship M. Sm. is like one of them that hunteth the sowles of Gods people setting reasons as hayes to intangle No one translation sayth he is the best we have seing the Lord may in time of worship minister a better as good a reason against reading the translated
the word and one joynt action with it so as one and the same word is used in the holy tongue both for to read and to preach it is a part of the vvorship or service of God in spirit in the gospel of his son as Paul speaketh Rom. 1. 9. But woe unto them that speak good of evil and evil of good and vvith feighned vvords make merchandise of mens sovvls their judgment long agon is not farr off and their damnation sleepeth not A translation being the work of a mans wit and learning is asmuch and as truly an humane writing as the Apocrypha so commonly called writings are and seeing it hath not the allowance of holy men inspired but is of an hidden authoritie it may be iustly caled Apocryphon for the signification of the word importeth so much and therfore not to be brought into the worship of God to be read The Apocryphal vvritings are humane both in matter and form in language letter vvords sentences method and order the book of God set over into English notwithstanding the difference of the letters and sounds is yet for the substance divine the words sentences and methode heavenly He that translateth faythfully altereth not the nature of the work translated neyther maketh he it his own Luke translating into Greek Esaias prophesie from the Hebrue Luk. 4. 17. 18. and we translating it into English have not changed the prophesie it self from divine to humane from Gods work to mans it was no fruit of our wit or learning to find out such a prophesie of Christ but we understanding the originals expresse the same thing in English which Esaias wrote and it is his prophesie not ours And the visions of Iohn in the Revelation now Englished are not as much and as truely an humane writing as if M. Smyth should make a book of visions or dreames out of his own witt and learning and set it forth in English Wherefore his hart is striken with the darknes of Aegypt that can see no difference betwixt the Prophets and Apostles set over into our tongue and other mens apocryphal writings but maketh these alike asmuch and as truly humane Agayn this enemy of Gods book is herein condemned by his own mouth for the apocrypha commonly so called are holden and described thus These books c. are called apocrypha that is books which were not received by a common consent to be read and expounded publikly in the church neyther yet served to prove any poynt of Christian religion save inasmuch as they had the consent of the other scriptures called canonical to confirm the same or rather whereon they were grounded These things are spoken of the Apocrypha not as touching the outward letter or language but for the substance or things in them conteyned But M. Smyth alloweth translations to be read and expounded publikly in in the Church and made a ground of our fayth which agreeth as wel with this his argument as did the evil servāts plea with his practise Luk 19. 20. 22. c. Al the arguments used against the reading of homilies and prayers may be applied against the reading of translations in time of worship as 1. they do stint or quench the spirit which is contrary to 1 Thes. 5. 19. 20. 2 Cor. 3. 17. 2. They are not the pure word of God and so contrary to Eccles. 12. 10. Mat. 15. 9. 3. They are the private works of men contrary to 1 Cor. 12. 7. 8. 2 Pet. 1. 20. 4. They are the private openings or interpretations of the prophesies of scripture contrary to 2 Pet. 1. 20. 5. They contradict the gifts bestowed by Christ upon the church for the work of the ministerie contrary to Eph. 4. 8. 11. 12. Act. 2. 4. Joh. 16. 7. 6. They derogate from the vertue of Christs ascention and dignity of his kingdom contrary to Ephe. 4. 8. 7. They blemish Christs bountie to and care of his church contrarie to Ioh. 14. 16. 18. 26. 8. They disgrace the spirit of God setting him to schole contrarie to 1 Ioh. 2. 27. 9. They bring into the church a strange ministration contrarie to 1 Cor. 12. 5. and so a new part of the Gospel or covenant contrarie to Gal. 3. 15. 10. They do not manifest the spirit which cometh from within but the letter which cometh from without 2 Cor. 3. 6. Therfore they are not spiritual worship Joh. 4 24. with 2 Cor. 3. 17. Gal. 5. 1. and 4. 31. Indeed if lyes may goe for arguments here is a heap What Lucian could have written more reprochfully slanderously of the holy scriptures Cannot the written word and spirit of God his scriptures and his gifts to open them stand togither but one must contradict stint quench and disgrace another Did Christ when he took the book read the text and after spake from the same to the people did he herein contradict his own gifts blemish his own boūtie stint or quench the spirit in him or did the church of Israel contradict Gods gifts or quench his spirit when they preached read the law every sabbath Or did the churches of Colosse Thessalonica c. run into any of these evils by reading the scriptures in the publik assemblies Nay rather this adversary would quench the spirit by abolishing the scriptures out of Gods worship seeing Gods spirit is in his scriptures and he having commanded them to be written commandeth also him that hath an ear to hear what in them the spirit speaketh to the churches Let him not here cavil that he meaneth these things of translations onely for vve have heard before hovv even the original scriptures are also by him shut out of Gods vvorship and the reading of them so condemned for ministration of the letter Iudaisme Antichristian But some special things here are vvhich he seemeth to bend at translations onely as that they are not the pure word of God and so cōtrary to Eccles. 12. 10. Math. 15. 9. So then belike vvhen vve read the lavves of God thou shalt not kil thou shalt not steal honour thy father and thy mother or any other scriptures hovv faythfully soever translated into English vve read not the pure word of God nor as Solomon sayth an upright writing the words of truth but we do that which Christ blamed the Pharisees for Matth. 15. 9. worship God in vain teaching doctrines the precepts of men Loe here some part of the deepnes of Satan who would perswade that the pure word of God the upright writing the words of truth cannot be written in English no nor spoken for if they may be spoken they may be written but vvhatsoevet is written by consequent spoken of us in our mother tongue is a doctrine and precept of men For thus farr reacheth this impious argument Againe wher he calleth them private works of men private openings or interpretations of prophesies contrarie to 1 Corin. 12. 7.
be the genus to these 5. species folowing then I say that Diaconia signifieth not an office but a work and of workes there are those 5. kindes That diaconia doth sometime signify a work is plaine 2 Cor. 8. 4. 1 Pet. 4. 10. Lastly the Apostle that knew how to speak would never have made teaching and exhortation members distributive with prophesie and diaconia if he had intended to make them species subordinate to diaconia therfore questionlesse that is not his intention Rather then he wil yeeld to the truth he seeks every corner of error and now the diverse use of the word diaconia must agayne be urged against the proper meaning of the same against the evident light of this scripture against the mans own former interpretation And sure he is used to rough wayes and words that sayth it is playne diaconia signifies a work the scriptures that he quoteth shew it not The word signifieth ministerie or office and ministration or service doon unto any other but work is an unproper interpretation Let linguists judge Nay let M. S. himself judge if he wil be tried by himself for in his book against M. Bernard written after this he hath this proposition The true ministerie hath a true office in execution wherof it is exercised Rom. 12. 7. 1. Cor. 12. 5. 28 Eph. 4. 11. I would gladly know how M. Sm. wil prove his aslertion from these scriptures if diaconia do not signify an office in this place But it is Gods special judgement against haeretiks that they should be autocatacritâ—i condemned of themselves Yet were it translated work what would it help him Of workes there are 5. kindes sayth he Who denyes it but are there not also as many kind of workers let this be disproved otherweise to strive for the former is to fight with his shadow The Apostle we doubt not knew wel how to speak and therefore spake not as M. S. feighneth of teaching exhortation as distributive members but of the teacher and exhorter And all men know that an office and officer have fit reference each to other so ministerie being mentioned in generall the several ministers ar fitly next named But of this point I spake before The 4. objection The Apostle by the commandement of Christ writeth to the Angels of the â— Churches of Asia Rev. 1. 2. 3. That is to the Pastors which ar but one in every particular Church For so the wordes are to the Angel of the Church c. Mr Smythes answer First it can never be proved by scriptures that there was but one Pastor in a Church it is playn Act. 20. 28. that ther were many in the Church of Ephesus that was one of those 7. Churches that did perform the work of the Pastor which is poimainein to feed even all the elders vers 17. with verf. 28. And therefore ther were many Pastors in that Church in Pauls time Againe al churches had officers of one sort one kind of Presbyterie c. Replie This is the last objection which M. Sm. maketh and answereth Other reasons many there are more pregnant this alone without conference with other scriptures I know will not prove many sorts of officers But it may serve to confirm the point thus seing in Ephesus the were many Elders Christ here directeth his Epistle to the Angel or Messenger of that Church this seemeth to be one that had the principal charge of the whol that is the Pastor But it can not be proved sayth M. S. that there was but one Pastor in a church Neyther can it be proved say I that there were many Yes sayth he al the Elders in Ephesus were poimainein to feed or doe the Pastors work therfore there were many Pastors I answer it followeth not for the reasoÌ„ deceiveth by aequivocatioÌ„ or double meaning of the word Pastor generally taken is any governour paricularly and strictly wherof now we speak it is the Exhorter or he that hath the word of wisdome In the general meaning Christ is the Pastor the Apostles Pastors all the Elders of a particular Church ar Pastors Wil he conclude hereupon that an Apostle and a Pastor properly so called is all one office The Apostle sheweth the contrarie Ephes. 4. 11. As then an Apostle and a Pastor be diverse officers though both doe poimainein feed so Pastors Teachers Rulers may be different officers though all do poimainein that is feed rule the flock The Pastors in Israel in the scriptures which he before alleged Ier. 23. 1. Ezek. 34. 2 had they al one particular office Farr otherwise For Preists and Levites were distinct in office and other Elders distinct from them both as before I have manifested yea not onely the Sacrificers but the civil governors were Pastors K. Dauid was a Pastor taken to feed Iaakob and Israel Accordingly in Act. 20. 1. Pet. 5. al the Elders may feed yet not al be in one the same but in distinct office Answer Further sayth Mr. Sm. the Angel of every one of those Churches dooth not signfy one Pastor onely in every Church but eyther the college of Pastors if they were many or the company of the most sincere and holy men that most opposed the corruptions of the Church or were most holy and zelous in life doctrine That an Angel signifieth a company of men is plaine Rev. 14. 6. 8. 9. 18 4. Replie It is not playn but very obscure and figurative if an Angel signifies at any time a company of men the scriptures alleged shew it not For though there is no Angel or messenger mentioned but there is a people also implied to whom he is a messenger as there is no Pastor but implieth a flock yet is not the Pastor the flock nor the Angel the people Special persons are rather noted by the Angels in my judgement To take the Angel for a company of the most syncere and holy men is further from the mark seing some are written to in whom little zele or sinceritie can be gathered Rev. 3. 1. 15. and to passe by the officers and direct the Letters to private persons and such especially is not according to order encommended by Christ to the Church 1 Cor. 14. 40. Answer Lastly sayth M. S. in all likelyhood there were some extraordinary men yet living in the Churches eyther Prophets or Evangelists that had extraordinarie gifts whose zele and holynes might win them special estimation in the Churches in regard whereof it might be the holy Ghost intending his Epistles to the whole Church cheefly directeth them to these Persons so qualified as men best able to prevayl with the Church and caleth them Angels whether one or more as Iohn the Baptist is caled an Angel Mark 1. 2. Replie Any thing hath more likelihood with Mr. Sm. then that which is most likely to be true Can this have all likelihood that the
Evangelists or Prophets extraordinarie on whose foundation Christs Church is builded should come to that corrupt estate which some of these Angels were come into Rev. 3. 1. 15. Hath it al likelihood that such as were officers of all the Churches in generall should be intitled Angels of particular Churches But it seemeth M. Sm. thinketh the name Angel must needs import some zelous or godly person wherin he is mistaken For the Angels are the starrs in the firmament of the Church and of these starrs or Angels many are cast by the Dragons tayl from heaven to earth and some have the key of the bottomlesse pit some Angels hold the wind of Gods spirit from blowing on the earth So that the Angels or starrs in the book of Revelation usually signify the ministers of the Churches whither good or evil Who rather in likelihood haue the title of angels or messengers given unto them both from the like title given by God himself to the Preists of Israel Mal. 2. 7. and by the Iewes common phrase who called him that was cheif ruler in their Synagogues Sheliach tsibbur that is the Legate or Messenger of the congregation which name Sheliach the Rabbines use for Maleach an Angel and the Chaldee paraphrast putteth Meshammesh that is a Minister in the sted Now Christ used to speak familiarly and to the understanding of the people so I doubt not but he dooth here And although it be questionable whither there may be moe pastors then one in a Church yet see I no likelihood of moe then one here though many Elders For the Pastor both by his name gift imployment hath special charge of the flock in such things as Christ writeth of to these Churches And as Archippus in the Church at Colosse is in special charged to take heed to his Ministerie to fulfil it though it is to be thought there were moe Elders with him as in al other Churches so mought Polycarpus the Pastor in Iohns time of the Church in Smyrna as writers record be written to in special to look to his Ministerie and so the other Pastors the Angels in their severall Churches that by them Christs mind mought be signified to the congregations This course God taketh usually his messengers the watchmen are to hear the word at his mouth and give the people warning from him Ezek. 3. 17. Things that concerned the whole Church of Israel were first spoken from God to Moses from Moses to the Elders from them to the people Exod. 19. 3. 7. and Exod. 12 1 3 21. God doth nothing but he reveleth his secret to his servants the prophets Amos. 3. 7. So in this Revelation God gave it to Christ Christ to an Angel properly so called the Angel to Iohn and Iohn writeth to the Angel of the church the Minister that by him it may come to al the Congregation Thus have we heard the reasons and arguments whereby M. Sm. laboureth to manifest that the triformed presbyterie as he calleth it consisting of three kinds of Elders Pastors Teachers Rulers is none of Gods ordinance but mans device and Antichristian wherein what weaknes or vanity rather hath appeared the judicious reader may discern how litle cause this chalenger had to cry out the second time for an answer with loe we protest against them to have a false government of a triformed presbyterie But Christ who hath set these for officers in his church and holdeth al the starrs in his right hand wil rescue deliver them from the hand of aliants whose mouth talketh vanitie and their right hand is a right hand of falshood OF THE TREASVRIE THe last point of difference from us Mr. Smyth setteth down thus We hold that in contributing to the church treasurie there ought to be both a separation from them that ar without and a sanctification of the whole action by prayer and thanksgiving Of these other points about the Deacons office he speaketh after in his book Wherein if he would have his readers think we differ in al he notably abuseth both them and us But of the two points mentioned in his article I will breifly intreat First for the separatioÌ„ froÌ„ theÌ„ vvithout thus he writeth There ought to be a separation in almes and contribution to the treasurie as wel as in other parts of our spiritual coÌ„â—union Act. 4. 32. 5. 13. 2 Cor. 6. 17. Act. 2. 42. Heb. 13. 16. 2 Cor. 8. 7. therfâ—â—e they that are without if they give any thing must lay it a part severally from the treasurie it must be imployed to common use Mat. 27. 6. 7. How M. S. gathereth his proposition froÌ„ those scriptures how farr he wil stretch them I cannot tel the first place Act 4 32. mentioneth coÌ„munitie of al goods among the saincts the second place Act. 5. 13. sheweth how no other man durst joyn unto theÌ„ the third place 2 Cor. 6. 17. requireth Gods people to come out and separate from unbeleevers and touch no unclean thing If he match these things thus togither as if the goods of unbeleevers ar uncleaÌ„ not to be touched or received of the Saincts he misseth of Pauls intent for upon this ground that the earth is the Lords and the plentie of it the Apostle proveth it lawful for Christians to partake with unbeleevers at their table in whatsoever things is set before them so that meat drink clothing or money may be received from them neither are these or any like outward things the unclean things that he forbids to touch 2 Cor. 6. 17. Consequently if we may goe to their table we may hav them at ours if in our povertie we may receiv releef of theÌ„ in their povertie we may and should releev them wherfore there is that coÌ„munion in these carnal things permitted which in spiritual things as prayer sacraments c. is unlawful though it be sayd Act 2. 42. they continued in the Apost doctrine fellowship breaking of bread prayer yet he that shal gather we may have no more communion with an unbeleever in eating drinking then in prayer mistaketh quite We know that to the defiled unbeleeving no thing is pure as Paul sayth but unto the pure al things are pure and if an idol caÌ„not defile Gods creature so but a Christian may use it so it be not with offence neither can the idolater In some outward things I observe difference between the Iewes state and ours They went not in to nor ate with men uncircuÌ„cised Act. 10. 28. 11 3. we go in to men unbaptised eat with them 1 Cor. 10 27. They did not eat of al meats set before theÌ„ by infidels Dan. 1. 8. we do eat of al that is set before us by such 1 Cor. 10. 25. 26 27. They admitted not an uncircumcised into the temple Eze. 44 9. Act. 21 28 29. we
aspes As where Mr. Sm. sayth that to the constitution of the typical Church meaning the church of Israel there was not required true holynes but ceremonial cleannes This is a false and blasphemous assertioÌ„ injurious to Gods holy majestie as making him to constitutea Church of hypocrites it is evidently overthrown by the covenants made between God and them Gen. 17. Exod. 19. 5. 6. 8. Exod. 20. and 21. c. and 24. 3. 4. 7. 8. Levit. 19. 2. with 1. pet 1. 15 16. Deut. 5. 1. 2. 3. and 26. 17. 18. 19. and 29. 10. 11. 12. 13. c. So when he sayth the Israelites did worship to repentance we doo worship from repentance therfore they might and did worship therby to reconcile themselves to God we being reconciled to God and accepted in Christ doe proceed to offer to the Lord the calves of our lips the best grace we have with us first men declare their repentance and then we receive them into our coÌ„munioÌ„ to worship with us with theÌ„ first men were received into typical coÌ„munioÌ„ and then they were trayned up to repentance and faith in Christ c. These the like distinctions Mr. Sm. hath fetched out of his own hart not from the word of God for although ther be differences many between them and us as touching outward rites and services ended abolished by Christ as the Epistle to the Ebrues sheweth yet as touching the substance of their religion worship constitution c. as touching repentance faith reconciliation to God c. ther was no such differences as Mr. Sm. feighneth They had the law to shew them their fyn and to bring them to Christ so have we Mat. 5. 17. Rom. 3 30. 31 and 7. 7. 12. 21. c. Iam. 2. 8. 9. 10. 11. We have the gospel to shew us our righteousnes by Christ without works of the law so had they Heb. 4. 2. Levit. 26 42 45. with Luk. 1. 54. 55 72. 73. Deut. 30. 1. 12. 13. 14. with Rom. 10. 5. 6. 8. Gen. 15. 6. Psal. 32. 1. 2. with Rom. 4. 6. c. 1 Cor. 10. 1. 2. 3. 4. Hebr. 11. Onely in the manner of administration the Law gospel ther be differences manifested Also when he sayth that the Iewes moral uncleannes did not pollute their ceremonial communion that their real wickednes did not pollute their ceremonial or typical CHURCH worship and communion but lawfully they might have typical communion in typical worship that were typically clean though they were wicked in deed these assertions manifest M. S. to be not onely a typical but a real seducer and deceiver of minds in deed who would make us beleeve that if a man in Israel had but touched his own wife lying in her child-bed or put aapart for her disease if he came to worship in â—â—e tabernacle and had not washed and clensed himself according to the law he polluted the Church and communion of the Saincts but though he had committed adulterie with his neighours wife and came into the tabernacle in his syn to worship without repentance yet he polluted not the Church but lawfully mought have communion in the word prayer sacrifices c. which unclean doctrine is evidently condemned by these and many other like scriptures Levit. 4. 2. 3. 13. 14. 22. 23. 27. 28. 35. Levit. 6. 2 7. Num. 15. 22. 23. 24. 27. 29. 30. 31. Levit. 19. 17. Levit. 18. 29. 30. Iosh. 22. 16. 17. 18. 20. But upon these and like rotten grounds M. S. hath now sought to build his towr of Anabaptisme which the breath of the Lord wil throw down upon his head Although therfore the cause which M. S. then had in hand was good and many good things are in that book yet the dead flyes have caused to stink and putrified the ointment of the apothecarie as in these so in other points which the wise must observe Leaving therefore those things I come to the matter which he maketh against me and in his foresayd book of Parallels pag. 67. hath thus inveighed But Mr Ains steppeth up with a new kind of Antichristianisme never heard of before and he teacheth us if we wil beleeve him that Christs ruling power is in the Eldership and that the Pope and Prelates ar not Antichrists for taking into their hands the power of the multitude but the power of Christ. Here first Mr S. maketh his owne collection to be my assertion I sayd not neyther would say thus absolutely Christs ruling power is in the Eldership my words are these Counterp pa. 176 We acknowledge Christ to have ordeyned a Presbyterie or Eldership and that in every Church for to teach and rule them by his owne word and lawes That which I wrote I plainely confirmed by scriptures in the margine which the reader may serch and judge of neyther hath this adversarie taken them away or sayd ought against them or yet set them downe in his book where he printed my words for his reader to take notice of That which I have written is further confirmed for the substance of it by Mr Sm. himself in the very same book of Parallels the last page but one where he hath set down this argument The goverment of the primitive Apostolik institution was by a college of Pastors or presbyterie The goverment of the English assemblies is by an antichristian Prelate and his officers Therfore The goverment of the English assemblies is not the primitivs Apostolik goverment The maior is evident c. Agayn in this very passage where he treateth of popular goverment he is driven into such straits as force him to say We dispute not whither the Elders must rule or not but we dispute who hav the negative voice c. and a little after yet we say the Elders are to lead and govern al persons and causes of the Church Who now wil not wonder at this mans malice to charge me with Antichristianisme for my writing and himself in the same book to write as he hath doon And were iâ— in deed Antichristianisme as he sayth which I have stepped up with yet he overlasheth with his tongue in calling it a new kind neverheard of before considering what he had heard before of M. Bernard if not of others as the opinion of those that he caleth Puritans But let us turn the edge of his own argument against himself thus The goverment of the primitive Apostolik institution was by a college of of pastors or presbyterie This M. S. himself defendeth But popular goverment by the multitude is not the goverment by a college of Pastors or presbyterie Therfore popular goverment by the multitude which yet M. Sm. would also plead for is not the goverment of the primitive Apostolik institution Agayn his argument helpeth me thus The goverment of the primitive apostolik institution is not Antichristianisme The goverment which J plead for in answer to M.