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
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.
A DEFENCE OF THE HOLY SCRIPTURES WORSHIP AND MINISTERIE used in the Christian Churches separated from Antichrist Against the challenges cavils and contradiction of M. Smyth in his book intituled The differences of the Churches of the Separation Hereunto are annexed a few observations upon some of M. Smythes Censures in his answer made to M. Bernard By Henry Ainsworth teacher of the English exiled Church in AMSTERDAM Imprinted at Amsterdam by Giles Thorp in the yere 1609. The chief things handled in this treatise OF worship pag. 5. c. The Iewes worship scanned pag. 11. c. Prophesying or preaching whither it be worship pag. 16. c. Singing of Psalmes pag. 21. Of scripture or books in general pag. 22. Of the original scriptures pag. 24. c. The hand-writing of ordinances Coloss. 2. pag. 28. Whither Christ Luk. 4. ended the law of reading p. 31. Whither reading be the ministratioÌ„ of the letter 2 Cor. 3. pag. 32. Of the law and gospel given in books tongues p. 37. Of the coÌ„mandements to read the scriptures p. 39. 41. c. Of translations of holy scripture pag. 45. c. Of the 72. Interpreters in Israel and whether they synned in translating the Bible pag. 51. c. ArgumeÌ„ts against the use of translations in Gods worship answered pag. 57. c. Arguments for the use of translations c. mainteyned p. 69. c. Of the Hellenists or Iewes that â—pake Greek p. 73. c. Of the Ministerie and Eldership pag. 88. c. Reasons against 3. sorts of Elders refuted pag. 89. c. Reasons for 3. sorts of Elders defended pag. 97. c. Of the Treasurie pag. 114. Observations upon M. Smythes censures against Church government by the Eldership pag. 118. c. IT is true of an haeretik which Solomon sayth in parable a foolish woman is troublesome experience hereof wee have in this adversary whom I deal against For he not content to manifest with mouth nor to write with pen nor to print in publik once his owne follyand shame with calling vpon us to justific our proceedings or repent of them dooth in an other book the second time require an answer and fretting in himself that we passed over his vanitie with silence he biddeth us battel with the third alarme in his book The character of the beast lately published Wherin to shew how near he is allyed to those which say who is like unto the Beast who is able to warr with him he requireth nay chargeth yea challengeth us as he saith to the defense of our errors vawnting moreover against us that we are guiltie in our consciences of our disabilitie to defend them and therefore subtilly draw back and pretend excuses triumphing also over vs as they that hitherto in craftines have withdrawn from the combat in the matter of the translation worship and presbyterie Thus hath he lifted up his horne on high and spoken with a stif neck as if even the mightie were afraid of his majestie and for fear fainted in themselves In regard of which insolencie all men I think may see it is now time if ever to take up sheild and sword against him and hew his hornes that so have pushed the flock of Christ wherof not long since he professed himself to be a member with us though now having left the truth to folow leasing he maketh open warr with the saincts And wheras among other swelling words of vanitie he sayth Loe we protest against them to have a false worship of reading books we protest against them to have a false government of a triformed Presbyterie we protest against them to have a false Ministerie of Doctors or Teachers c. I have taken in hand to set forth our iust defense in these particulars and to shew the frawd and malignitie of this boaster leaving the other point about the constitution of our Church in baptising of infants to others that have already begun to convince his heresie therin And this which I have undertaken is rather for others who may be troubled with his writings then for his own sake who yeeldeth smal hope of good seing he procedeth so fast in evil and out of a proud hart hath stirred up strife Wherin also such hath been his ficklenes as no constancis is in his mouth For not to speak of three sundry books wherin he hath shewed himselfe of 3. several religions in this one book which J deal against he sayeth and unsayeth and contrarieth his own grounds for to shift and hide his blasphemies that litle needed him so earnestly to have caled for an other mans sword to peirce the bowels of his errour when his own hand fighteth against himself and the spear which he tosseth turneth into his hart I had much rather have folowed more coÌ„fortable meditations in the peaceable practise of the truth theÌ„ thus to coÌ„teÌ„d with those that seek strife that fight against the faith which themsevles once professed having found such by experience to be above others most malignant enemies but truth oppugned may not be for saken and wolves that would ravin must be beaten from the fold least the sheep be devoured or scattered Now therefore I being to encounter this false Prophet doe humble my self under the good hand of God whose power is made perfect in mans infirmitie whose mercie susteyneth in violence of the enemie whose truth is a sheild and buckler He blesse these my labours unto his people that the righteous may see and reioyce and all iniquitie may stop her mouth Amen A DEFENCE OF THE HOLY SCRIPTVRES AND WORSHIP OF God used in the Christian Churches of the Separation against the calumnies of M. Smyth THe book intituled The differences of the Churches of the separation which we are chalenged by the Author to answer carieth in the very name therof a delusion of the Reader For if he look for plaine differences what they affirme and we deny he shal not find them expressed if he take the differences to be implied as that whatsoever Mast. Smyth affirmeth we deney and what he deneyeth we affirme then is the Reader much abused we injured who hold in that book truth error to be unequally mixed Seing then neyther expresly nor implicitly the Reader can see the Differences what are they but delusions The many questions which he asketh in the end conteyning the summe of al his book manifest the Authors frawd for if he know dare say wherin we differ what need he desire our direct answer It became him to refute not for to fish with hooks of demands wherin we would differ from him Ther was one onely difference between M. Smyth and us when first he began to quarrel though synce he have increast them and increaseth dayly with deadly feud and open opposition as al men may see That difference was this He with his followers breaking off coÌ„munion with us charged
us with synn for using our English Bibles in the worship of God he thought that the teachers should bring the originals the Hebrew and Greek and out of them translate by voice His principal reason against our translated scripture was this No Apocrypha writing but onely the Canonical scriptures are to be used in the Church in time of Gods worship Every written translation is an Apocrypha writing is not canonical scripture Therfore every written translation is unlawful in the Church in time of Gods worship Why he counted every translation apocrypha and what he meant therby appeareth by these words of his a written translation sayth he or interpretation is as wel as much an human writing as an homilie or prayer written read The like impietie he hath also printed in his book saying A translation being the work of a mens wit learning is as much 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 called Apocrypha c. And therfore not to be brought into the worship of God to be read That this point of the translation was the onely difference as it is known to al that then heard his publik protestatiō so his words in writing shew it Translations written sayth he are not refreyned in the case of scandal for we desired that they might be refreined for our sakes that we might keep communion it would not be yeilded So if we would have layd aside our translated Bibles communion they say should have been kept with us Now for the true differences on our part at that time and stil they are thus We agree with M. Smyth herein that Onely canonical scripture is to be used in Gods worship that no apocryphal writing is to be used in Gods worship But we disagree deney that every written translation is an Apocryphal writing affirming that the Scriptures in English and other languages rightly translated out of the Originals are Canonical so to be read in the Church in the worship of God After much time spent about this controversie he manifested other differences touching the ministerie and treasurie and soon after published this book of Differences wherin having his latter thoughts as he thought better then his former he retracted a former book of Principles c and al other his writings so farr forth as they were overthwarted by this his last book He also acknowledged the ancient brethren of the separation as he calleth us are to be honoured that they have reduced the Church to the true primitive and Apostolik constitution which consisteth in these three things 1 The true matter which are Saincts onely 2 The true forme which is the uniting of them togither in the covenant 3 The true propertie which is a communion in al the holy things and the power of our Lord Iesus Christ for the mainteyning of that communion To this blessed work of the Lord wherin those ancient brethren have laboured I know not sayth he what may more be added I think rather there can nothing be added And was he now setled in his course nothing lesse for the strange womans pathes are moveable they cannot be known Soon after this God stroke him with blindnes that he could no longer find the door of the Church out of which he was gone by schisme and which he had assaulted with error Our entring in by the covenant of God with Abraham to the faithful and their seed hath been as a brazen wal whereagainst he hath runn himself to his utter ruine if God in mercie raise him not up And now as a man benummed in mynd he cryeth out against us contrary to his former fayth and confession Loe we protest against them sayth he to bee a false Church falsly constituted in the baptising of infants and their own unbaptised estate And agayn We protest against them that seeing their constitution is false therfore there is no one ordinance of the Lord true among them Thus wine sheweth it self in M. Smyth to be a mocker strong drink to be raging whiles he having drunk the wine of violence proclaymeth open warr against Gods everlasting covenant The defense of which grace being already in the hands of two worthy soldiers of Christ Mr Clifton whom he hath printed against and Mr Robinson whom he next threatneth I leave vnto them not doubting but God their strength will teach their hands to fight and their fingers to battel in so good a cause against this enemie But because he still vrgeth his former quarrels of the scriptures and Ministerie I purpose with Gods grace to set against him in these desiring the Lord my Rock to gird me with strength and to make my way entyre Touching the first namely the vse of translated scriptures in the worship of God M. Smyth thus summeth vp the difference in the forefront of his book 1. We hold saith he that the worship of the new testament properly so called is spirituall proceeding originally from the hart and that reading out of a book though a lawful ecclesiasticall action is no part of spiritual worship but rather the invention of the man of syn it being substituted for a part of spiritual worship 2. We hold that seing prophesying is a part of spirituall worship therefore in time of prophesying it is vnlawfull to have the book as a help before the eye 3. We hold that seing singing a Psalm is a part of spirituall worship therefore it is vnlawful to have the book before the ey in time of singing a Psalm Here first let the reader observe that the mayn and true difference which was between M. Smyth and us about the translation is not mentioned but is brought in after as by the way in hādling these matters and other points never controverted between vs are made heads of the differences In which doing M. Smyth hath graced the very portch of his building with imposture and frawd 2. In saying of himself and his brethrē We hold c. he giveth the reader to vnderstand vnlesse he meant to delude him that they whom he dealeth against hold the cōtrary wheras he neither dooth nor is able to produce any proof hereof against us neyther I dare say can he tel what we hold of these points Thus secondeth he his fraud with injurie and maketh these two as Iachin Boaz the pillars for to bewtifie the temple of his book Now because his whol battel against the translated Scriptures is cheefly out of this bulwark of spiritual worship wherin he hath intrenched himself and flyeth therto at al assayes when other shifts fayle him I wil begin with it as himself also dooth and come to Translations anon OF WORSHIP Wheras the word Worship is diversly used somtime more largely somtime more straightly by reason wherof
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
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
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
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
part of worship if properly so called help not here at a need M. Sm. wil be found a calumniator both of vs and of Israel and of Christ himself For he would have his reader think that we whom he opposeth made arguments for bookworship which here he answereth wheras we never spake or thought of reading to be worship in such a sense as he would draw it vnto nor othervveise worship then reading vvas in the synagogues by Christ himself neyther vvas there controversie about worship at all but onely whether it were Gods word or mans that we read in the Church in the worship of God But now to cloak his blasphemous error he hath dived into his wit to bring out a distinction of properly so called so cogging the reader with the die of deceit and calumniating vs. And hath he not also injuried Israel in charging them vvith book worship and belyed Christ himself that he should use and finish a ceremonie of book worship when yet here he granteth it vvas of another nature it vvas no part of worship properly so called it vvas that vvhich is coÌ„mon to the Churches of all ages As one tossed in the sea of error so reedeth this adversary to and fro and staggereth like a drunken man The second objection he forgeth thus Reading is commanded in the new testament Col. 7. 16. 1 Thes. 5. 27. and a blessing promised therto Rev. 1â—5 and the coÌ„mandement is that it be practised in the church therfore it is a part or meanes of the worship of the new testament The summe of his answer hereunto is Not everie thing performed in the Church is a part of spiritual worship for al the parts of publik administration of the kingdom ar done in the Church and yet cannot be said to be parts of spiritual worship properly so caled chap. 1 and 2. Properly so called is a common vizar of deceit puld off before as here it shal be agayn For M. Smyth divided the whole leiturgie of the church into actions of the kingdom and of the Preisthood of the saincts chap. 1. and 2. The actions of administring the preisthood he made to be actions of concord and union and of these generally he sayth they be actions of spiritual worship properly so called The actions of administring the kingdom he made to be actions of opposition difference plea and strife and of them generally he sayth they are not actions of spiritual worship properly so caled Now here and often he deneyeth reading of the scriptures to be such spiritual worship therfore it is no action of the preisthood therfore no action of concord or union So when the Preists and Levites read the law in the synagogues and at their solemn feasts we may not say they did any action of the preisthood and when Christ read the prophet Esaias Luk. 4. we may not say he did an action of concord or union when Paul would have his Epistle read in the churches of Colosse Laodicea and Christ would have the Revelation read of al we must not understand them to meane reading as an action of concord or union in the church for then it must be an action of the preisthood and consequently worship properly so called which M. Sm. wil by no meanes admit of for he hath limited their bounds and if any read the scriptures in the church as an action of concord and union he wil draw it as by the haire of the head along these grounds to be antichristian idolatrous so setteth he his mouth against heaven Yet reading he granteth but it must be of an other nature and what is that trow we He is loth to speak of the preisthood it is no part and in handling the actions of the kingdom he specifieth it not onely there he sayth that bookes of al sorts may be produced for finding out of the truth and he quoteth among other Act. 7. 22. and 17. 28. 1 Cor. 15. 33 Tit. 1. 12. Where the learning of the Aegyptians and testimonies of the hethen poets are alleged and further he nameth particularly translations dictionaries histories chronicles commentaries c. Behold here what place this man alloweth the reading of the scriptures yea even of the Originals they must not be read but by way of opposition difference plea and strife they must not be read but where when and as histories chronicles commentaries books of hethen poets and al other like may be read and produced so they are tollerable otherweise there is no place allowed them though elswhere he esteemeth better of them then of other writings But in the actions of the preisthood in the actions of concord or union to read them is idolatrie What haeretik professing Christ could more have sought the disgrace of Gods holy book then thus to shut it quite out of Gods worship allowing it no other place by these his wicked grounds then Iulian the Apostata Christs deadly enemy would and did allow it though he esteemed worse of it in his blasphemous writings For eyen he in cases of opposition plea and strife alleged the testimonies of holy scriptures among other writings but in his worship of his Gods he would none of them No marvel though God have stroken this man like Elymas with the blindnes of Anabaptisme it is a just recompence of his former error that as he would have deprived the church of the use of the scriptures the instrument of Gods covenant so himself now should be deprived of the covenant with Abraham and his seed and become an alien from the common wealth of Israel But let us proceed with his answer Moreover sayth he when he commandeth his Epistles to be read in the churches his meaning is not strictly literal that is that the very words which he wrote should be repeated verbatim out of the book but his meaning is that the sense of the words or meaning of the Apostle should be related whither by reading the very words by expounding the meaning by interpreting or translating c. Loe here the shifts of haeretiks Paul willeth the church to read his Epistles yea chargeth them in the Lord to read them to al the brethren and writeth to them again to keep the instructions taught by his Epistle M. Smyth sayth the meaning is not strictly literal that the words which he wrote should be repeated but the sense ralated As if Paul waÌ„ted fit words to set down his meaning they that should read could tel it better He that readeth must read words as they ar written specially in Gods book Epistles from the holy Ghost wherein no one word is vaine idle or unprofitable no word misplaced or out of order and he that shal presume to add or diminish or change the order in reading Gods writings doth wickedly and is neer unto the curse If things in reading be difficult God hath given gifts unto
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
before is noted they preached to no man but to the Iewes onely after that many moe vvere converted there dayly vvhen the gentiles of the city had received the fayth they vvere troubled concerning circumcision this fel out about 7. yeares after the conversion of the Hellenists Act. 11 and then the church at Ierusalem vvriting therof directed their letters to the brethren of the Gentiles in Antiochia al vvhich do persvvade that the Hellenists first spoken of vvere Ievves Hereuppon I conclude that the testimonie of learned men recording hovv the Hellenists vvere dispersed Ievves that used the Greek bibles in their synagogues hath more probabilitie if not certainty to be true even by the scripture then M. Smyths sleight ansvver can turn avvay But he hath yet more to speak A. Secondly sayth he it cannot be proved by scriptures that the Hellenists had the Gr. transl read in the synagogues it is manifestly otherweise by the reasons used before against the translation of the LXX R. Those reasons were rather calumnies I have before refuted thē shewing that no such syn can be proved upō the Sep. fortheir trāsl That the Greek bible was read among the Hellenists the point before handled giveth light I leave it to the judgment of the wise Further I answer that seing by scripture we learne that not Iewes onely but Greeks were present in the synagogues it cannot be thought that the Lectures there were in Hebrue which the Iewes themselves in liklihood the Greeks of certainety could not understand Thirdly sayth M. S. the worship of God properly so called of the whol Church of the Iewes was performed in the holy place at Ierusalem and so that which was performed in the synagogue was not properly the worship of the whol Church of the Iewes but was of that nature that passed between Christ and the Doctors in the temple Luk. 2. 46. with Act. 17. 2. Neyther is that which we performe in our assemblies the worship of the whol church of the Christians but of our own particular Church neyther is our reading the scriptures the worship of God properly so called as before I have manifested So in the mans answer lodgeth guile and deceit Though all the Iewes worshiped at the temple thrise in the year yet followeth it not thereupon they had no proper worship in their synagogues For Mr. Smyth himselfe counteth prophesie or preaching proper worship and this was in their synagogues Againe Prayer thanksgiving is worship properly this they did other where then in the temple as appeareth Act. 16. 13. Neyther can we think of our godly forefathers howsoever Mr. Sm. counteth them a carnal Church that they would read and preach the word and not pray in their synagogues yea their synagogues were caled Oratories or prayer howses as witnesseth Philo a Iew in the Apostles age who complayning of the outrage offred in Alexandria the city wher he lived by throwing downe the synagogues caleth them Proseuchas Oratories and mentioneth also the synagogues of Rome by the same name Fourthly sayth M. Sm. if the Hellenists read the seventies translation as a part of their proper worship having forgotten their own language therin were committed these synns 1. Forgetting their tongue one part of the ceremoniall law Nehem. 13. 24. 2. Instituting worship in a common tongue which was as unlawful as sacrificing a dog 3. Therefore it was false worship as it was to sacrifice an unclean beast Proper worship is an vnproper term wherwith Mr. S. would cloke his error before discovered But had it been proper worship yet this mans charge of them were both unproper and untrue For although the willing neglect and forgetting of their Hebrue was syn yet the constreyned losse of it was not syn The scripture alleged mought have taught him this for they that of lust maried strange wives which taught their children Azotik or Ashdod speech are justly blamed by the holy Ghost but were any blamed for speaking Babels tongue where they had been prisoners neer 70. yeares nay Ezra and Daniel wrote a great parte of their books in Babylons language and not in Hebrue And if it had been such a breach of the ceremonial law as is intimated Daniel and his brethren who refused the King of Babels diet would also have refused his language which they did not at al. The comparison of sacrificing a dog is odious for mought not converted strangers pray and praise God in their mother tongues did God abhorr their languages as doggs in sacrifice Daniel was skilful both in Sions tongue and Babels and he writing his book recordeth his own prayer and thanksgiving in Babylons language Dan. 2. 20. 23. He that should have condemned this for false worship the godly Iewes would have counted him a dog The Prophets warned Israel of the Idols of Babel but never of their tongue nay Ieremie in Canaan teacheth the people in the Chaldee tongue how they should answer and confute Idolaters Ier. 10. 11. And what wil this calumniator of the saints say of Christ himselfe who prayed on the crosse Eloi Eloi lamma sabachthani which was Syriak not Hebrue though the scripture which he had reference unto Psal. 22. 1 was Hebrue And ordinarily he spake Syriak as by Ephphatha Talitha coumi and other like words recorded by the Evangelists may be probably gathered Lastly sayth M. Sm. if they read the seventies translation and the Apostles came in heard it followeth not they did allow it as a part of the worship of the new testament any more then circumcision c. First this followeth that the bible translated is the bible stil and Moses turned into Greek is Moses stil for it is not sayd that apocryphal humane writings were read in the Synagogues but the law and the prophets So it proveth the question that the scriptures in our mother tongue are divine writings not humane as M. Sm. avoucheth Hereuppon it wil folow undenyablie that they are to be read in al Christian churches now as then in Israel and not as profane apocryphal to be quite thrust out of Gods worship The Apostles shewed an end of circumcision and like legal shadowes but never any end or ceasing or reading the scriptures nay they shew plainly the contrary 2 Pet 1 19 2 Tim. 3 15 16 17. 1 Thes. 5 27. Deut. 31. 12. The reasons that are alleged for reading the law are perpetual and therfore the law of reading is perpetual the moral reasons are hearing learning fearing God and keeping his lawes Hereunto M. Smyth answereth First the law of reading is not moral in the particular act but in the equitie for it was commanded to be doon but once in seven yeare at the feast of tabernacles Deut. 31. 10. and if it had been moral in the particular act it should have been from the beginning which was not so seing it began with
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
proper part of the worship of the old testament vvith M. Smyth because he was neither Preist nor Levite Hovvbeit before he vvould needs persvvade us by a mystical interpretation that Christ having by the use of the book fulfilled the law of reading he shut the book to signifie that the ceremonie of book-worship was now exspired So svveet an accord harmonie is in his vvriting Wel Christs action here is excluded from being a part of Gods vvorship But M. Smyth though he vvere neyther Priest nor Levite of the old testament nor Apostle Prophet Evangelist Pastor nor teacher no nor member of the church of the nevv testament he and his followers having dischurched themselves and dissolved their communion yet he in that estate preached and anabaptised himself and then anabaptised others and this in him was the worship of God or els of the divil properly so caled And hath not this man behaved himself like a proud Korah that without al office would presume to do these things which he counteth proper worship and yet censureth Christs action in reading preaching of the word to be no proper part of worship because he was neyther Preist nor Levite Shal the word out of Christs mouth read and applied with al grace of the spirit which he had without measure be no proper part of Gods worship and shal the word which Mr. Smyth uttereth out of his hart be proper worship And of what nature may we think was that exercise performed by Christ and the Doctors in the temple was it none of Gods worship He was I am sure in his fathers busines among the teachers of the word whom he heard whom he asked whom he answered with such understanding as astonied al that heard him If M. Smyth esteme his own teaching or prophesying used in his synagogue to be the worship of God and this of Christ and the teachers of Israel in the temple to be not his worship he is worthy of al true Christians to be holden Anathema But reading sayth he is serching the scriptures which is not worship But reading say I as Christ now did is proclayming the word of God unto the people and if preaching be worship reading in this sort is worship not proskunesis supplication or prostrating unto God but latreia a worship or service of God in the spirit in the gospel as before hath been manifested Secondly sayth M. Smyth Christ had the Originals the Hebrue text of Esay the Prophet and read or interpreted out of it for it is doubtful whither he uttered the Hebrue words or spake the sense of the Hebrue in the Syriak dialect and therefore from hence reading a translation cannot be concluded but eyther reading or interpreting the Originals How it maketh for translations I shewed before against M. Smyths frawd and to that we have no answer but by-matters brought as clowds to darken the light And if we had alleged this for the Originals yet Mr. Smyth would not have allowed it as before hath been shewed He doubteth whither Christ spake in Syriak or not but if he so did preached or prophesied in that common language as before I have shewed it most likely and preaching or prophesying be properly worship and instituting worship in a common tongue Be as unlawful as sacrificing a dog as M. Smyth before affirmed wil not he be found a blasphemer of Christ as one that speaks not by the spirit of God calling Iesus execrable Thirdly sayth he hence cannot be concluded that manner of preaching now used that a man shal take his text and then divide it into parts analysing it rhetorically and logically collecting doctrines and uses from every member c. of his text al this while he hauing his book before his eye to help him at al assayes a thing whereof I am assured the holy scripture yeeldeth no warrant that it may be counted a part of spiritual worship For though the scripture may be so handled and that for very profitable use yet that is rather a scholastical lecture then an Ecclesiastical worship it is rather an inquisition and serching of the holy spirits intent and purpose then prophesying If the scriptures may be so handled and that for very profitable use surely Mr. Smyths schisme and charge of idolatrie layd upon us had very unprofitable use and wicked end For his owne conscience can testifie for us if it be not feared that we never pleaded for other use of the scriptures then was in Israel where Christ read the text and after taught from and applyed it where the law was read the sense given and the people caused to understand the reading where lectures were of the law prophets in their synagogues every sabbath and other such like exercises But because we did thus out of our translated English bibles of him called apocrypha he accused us of idol-latrie that is the worship or service of idols we mainteyned it to be theo-latrie that is the worship or service of God because it was Gods word not mans though written in English This point is now sought to be shifted off and a nue question made whither reading the scriptures in the Church may be caled worship which I have cleared before His sophistical distinction of scholastical lecture and ecclesiastical worship we heard not of til now and it serveth him in no stead for every such lecture in the Church to Christs scholars is the latreia or service of God not of Idols and is a manifestation of the holy spirits intent as of old was in prophesying The teacher most properly doth then inquire serch when he prepareth himselfe privatly by reading studie and meditation to expound the scriptures in publik Were not the voices of the Prophets in Israel a manifestation of the spirits intent But when they were read in the synagogues their voices were heard as the scripture teacheth Act. 13. 27. Lastly sayth M. S. if we must needs be tied to this example of Christ which J see no reason for seeing reading was of the old testament then the example of Christ shall bind also thus farr as that the book shal be layd aside so soon as the text is read and the book that is used shal be the originals which is nothing for vocal but for mental reading or for interpreting which I never have thought to contradict c. No man that I know tieth to follow this particular example We doubt not but men may teach without any book But that it is lawful by Christs example here to read open and apply the scriptures as by other examples of him also to preach without reading The mayn thing is left and new questions set on foot We know wel he at first contradicted not mental reading as he calleth it or interpreting out of the originals though now he writeth against the use of the originals also as before we have seen so fast he
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