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
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
Greek letters words and phrases which had beene profaned by lying histories and lascivious poets unto all manner idolatry and wickednes Herevpon it followeth that the word of God in whatsoever letter or language it be written or spoken vnto vs is the word of God stil so to be reverenced and regarded and not to be basely and profanely counted among humane and apocryphal writings A comment or exposition of scripture as for example vpon this word Emmanuel sheweth the mans iudgement mind or understanding that commenteth telleth the reason of this name why it was given to Christ discourseth of his godhed of his manhood of the uniting of these two in one person of the end and use of these and many such like things This being done by ordinary men is properly an humane writing though it may be agreeable to the word of God shewing by letters as by signes what is the mind or understanding of such a man in this mysterie of Christs incarnation even as Paul sayth of his owne divine writing when ye read ye may know myne understanding in the mysterie of Christ. Ephes. 3. 4. Now God hath by his Prophets and Apostles written to his Church a short summ of his mind and will guiding and carying them and inspiring their writings with his good spirit that there should be nothing but words of truth faithfulnes equitie and perfection in them that men mought have a sure ground for their faith and actions throughout all generations And minding mans weaknes the holy Ghost hath omitted to write many things though otherweise in their nature very good penning such onely as were needful and profitable for our faith and salvation giving vs warning also to take heed of other things because there is no end of making many books and much reading is a wearynes to the flesh Ecclesiast 12. 12. But because in these scriptures somethings are hard to be vnderstood and all men know not how to use and apply Gods word unto their times estates actions c. therefore hath Christ given gifts unto men to open and apply the scriptures for the edification of the Church vnto the worlds end alwayes binding them both teachers and hearers to the foundation layd by the Prophets and Apostles whose writings are sufficient to make men wise unto salvation through the faith which is in Christ Iesns For this cause the holy scriptures are necessarie for al Churches to be read expounded unto the people as every nation differeth in language so to have the word spoken and written in their vulgar tongue which change of the tongue or letter changeth not the nature of the word spoken or written but it is stil divine and heavenly Onely because in this changing or translating imperfections wants errors may fal in therfore the first writings as the Prophets Apostles penned them are to be made the absolute canon rule touchstone whereby al translations are to be tried by which being tried found faithful it is the same word of God in what language or letter soever differeth as much frō humane cōmentaries or expositions as heaven dooth from earth But Mr. Sm. avoucheth mens written sermons or cōments upon the scripture the scripture it self written in English to be equally humane in respect of the work equally divine in respect of the matter they handle Of this his bold and false assertion he maketh no proof at al it is a speculation of his own hart Two carnal reasons he setteth down which are these To translate the originals into any mother tongue is as wel and asmuch the worke of a mans wit and learning as to analyse the scriptures rhetorically or logically to collect doctrines and uses theologically to give expositions and interpretations of places doubtful Where first if M. S. mean the action of translating simply without reference to the mater and thing translated he doth but dally and seek to deceiv for writing printing translating are al alike humane actions but the things written printed translated are differēt some good some evil some of God some of men and of the divil The books of Moses written printed or translated are Gods law the book of Mahomet written printed or translated is the divils law the actions of writing printing translating are mere humane actions in all of these Now if because translating is an humane action therefore the thing translated must also be humane the work of mans wit and learning then also because writing and printing are humane actions therefore the bible written or printed in Hebreue Greek al languages must likewise be humane and the work of mens wit and learning and then there can be no divine scriptures but the very first copies which the Prophets Apostles wrote with their owne hands And if Satan could perswade this he would be glad Secondly if Mr. Sm. meaneth the thing translated as Moses law Davids psalmes or other like in English that these are as wel and as much the work of a mans wit and learning as an exposition of doubtful places in them or doctrines and uses collected from them he teacheth wicked error which al of judgment cōscience wil abhorr The holy scriptures faithfully expressed in English or any language is the work of Gods wisdome unserchable knowledge and cannot without injury to his majestie be said to be the work of mans wit learning though man have used his skil in writing or translating it according to the original copie given of God This plea of Mr. Sm. is like as if Ieroboam should have sayd the cherubims and the brazen bulls in Solomons temple are as wel and as much the work of mans wit skil as my golden calves if they may be admitted into the house and worship of God then why not these If M. Sm. should answer that the cherubims and bulls which Solomon made were commanded of God and from the divine pattern though humane art did make them but Ieroboams calves were from his own hart so answer I in this case the translation is from the divine pattern of Gods original book and commanded to be made and used but to write comments or homilies to read in the Church is frō a mans own hart and hath no commandement or warrant from God so to be used but are forbidden Eccles. 12. 12. Secondly he sayth The translator cannot conceive nor expresse in writing the whol mind of the holy spirit conteyned in the originals but onely some good part of it the expositor paraphrast commentator may expresse as much as the translator yea and in respect of some particulars as Hebraisms Grecismes and the like considerations much more If a translator cannot expresse the whol mind of the spirit in al the bible by his interpretation litteral or grammatical then much lesse can the expositor expresse the whol mind of the spirit in the bible by his exposition theological For it is a thowsand
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-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
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