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
distinction be not true then M. Sm. is a deceiver properly so called who to make things serve his hereticall humour and hide his blasphemies against our reading of the holy scriptures in the Church hath digged thus deep to find a pit whereinto to fell the righteous though himself by Gods iudgement be fallen into the same And here by the way I will briefly note M. Smyths methode in contriving of his book for the advantage of his cause The three offices of Christ in prophesie preisthood and Kingdome he reduceth vnto two 1. kingdome and 2. preisthood comprehending prophesie vnder the preisthood as a branch of it Deut. 33. 10. Rev. 1. 6. with 1 Cor. 14. 31. Act. 2. 17. 18. Whereas by the same ground of Deut. 33. 10. he mought have made the kingdome also a branch of the preisthood for the Preists were to teach Iaakob Gods judgements and Israel his law as well in cases of controversie plea and strife which M. Smyth maketh actions of administring the Kingdome as in other doctrines of exhortation and comfort But I find in the scripture that Moses not Aaron the Preist is made a figure of Christ as a Prophet and Prophets there were many in Israel of other tribes then Levi seing then Moses the Prophets caried types of Christs prophesie Aaron and the Priests of his priesthood David and the kings of his kingdom I would not now confound the priesthood prophesie in Christ any otherwise then the priesthood and kingdome but keep a like distinction in them al as in Christ the head so in the Church his body Againe as in heavenly order the 1. manifestatiō of mans syn and miserie by the law of his justice happines by the gospel also the 2. work of mans redemption by sacrifice 3 the conservation of this grace wrought for the Church against al enemies are three distinct things one following another so Christ in his administratiō observed this order distinction first teaching the Church as a Prophet above three yeares then offring up himself as a Preist sacrifice to his father for his Church and lastly rising ascending into heaven to the right hand of God there to reign as king until al his enemies be made his footstool Now M. Smyth maketh prophesie one with the Priesthood because he would have these two to be Gods worship the kingdome he speaketh of first and excludeth al the actions of it from Gods worship Whereas the Gospell is called the word of the kingdome and Christ when he preached or prophesied is sayd to preach the kingdome of God and the doctrines which he taught were the secrets of the kingdom and the Apostles in their sermons preached expounded and testified the kingdom of God Wherefore they be deep waters which M. Sm. hath found that the actions of administring the kingdome should not be worship and yet the preaching of the gospell or prophesying shal be worship and that in the highest degree properly so called If he followed not fansy in these things rather then sound judgement let the prudent iudge Like vanity he sheweth in this that having made the scriptures to be the matter of our worship now he makethnot them to be the matter also of Gods worship in Israel but beasts incense oil fat c. and the form of our worship to be the spirit but the forme of theirs to appear in honey leven fyre salt What had not they the written word of God for a ground of their religious actions as well as we have the written word had not they the good spirit of God to instruct them as we have had they not praying prophesying singing c. by the spirit as we How is it then that this man maketh the matter and form of Gods worship in Israel to consist in such carnall things There is a depth of abomination herein which is the ground of his anabaptising heresie For wheras th'Apostle magnifieth the Iewish Church above the Gentiles in many respects this proud Gentile disgraceth them extremely saying that their Ministerie worship government was carnal that faith and repentance was not required to the matter that is the people of that Church but onely a carnall holynes with many such like vituperies which out of his carnal hart he uttereth against them But for their worship which we have in hand let him shew if he can what one thing we have which they had not before vs. He maketh the parts of our worship to be three praying prophesying singing all these they had and vttered them by the spirit as the scriptures every where manifest and though they had many carnal rites with these as sacrifices incense c. yet was not their worship carnal for we have also some carnall rites as washing with water in baptisme the eating of bread wine in the Lords supper have we therefore a carnall baptisme a carnall supper if not neyther had they a carnal worship though carnall rites were adjoyned unto their worship But as God whom they worshipped was a spirit so worshipped they him in spirit and with faith exspecting that promise which God made vnto them of salvation by Christ as Paul testifyed of the whol body of that Church that the twelve tribes instantly serving or worshiping day and night hoped to come vnto it shewing further that the gentiles are of the same or one joynt body with them fellow-heyres and partakers of the promise in Christ. M. S. having shewed as he thought the matter and form of the Iewes worship inferreth vpon it thus Hence it followeth sayth he that the worship that beginneth in the book or translation commeth not originally from the spirit but from the letter or ceremony and so is not properly of the new Testament but of the old 2 Cor. 3. 6. If this followeth upon the former description of their worship and ours I think it comes a great way behind that few wil be able to see it For did the matter of their worship the beasts incense oil c. proceed out of the book or did the form seen in fyre and salt come from the book any otherweise then our praying preaching and ministring of the sacraments dooth or must doe Did they look on a book when they kindled fyre on the altar or cast salt on the sacrifice if not how followeth this halting inference That the worship performed in reading the scriptures proceedeth originally from the spirit even from God whose spirit is in his word and who hath commanded it to be read and that such reading is not the ministerie of the letter spoken of 2 Cor. 3 6. shall through Gods grace anon be proved in handling the second point of the scriptures Here next followeth to be considered Mr Smythes allegories opening the worship of the new testament by the type in the old Their Church Ministery worship government
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
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
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
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
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
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
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
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.