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
scriptures tures as if he should have sayd unto an Israelite no one sheep of thy pasture is the best thou hast seeing the Lord may in time of worship minister a better as he did the ram to Abraham therfore no one sheep of thym may be offred for sacrifice Mal. 1. 8. Nay his reason against translations hath not so good a colour as this for it is certaine that God once ministred a ram to Abraham for sacrifice but it was never heard that God so ministred an other translated book to read then that which was brought to be read The gift of interpreting or expounding by voyce is of an other kind and not properly reading wherof we intreat But let us follow M. Sm. in his circle see whither he wil lead us No translated bible may be read in Gods worship for God may minister a better what then shal I bring the original bible look on that exspecting what interpretation God wil give me to speak seeing I may not read Not so neyther sayth M. S. the holy original scriptures are not to be reteyned as helps before the eye in time of spiritual worship So then neyther is that the best sacrifice yet but I must exspect the Lord to minister a better If neither the translated bible nor the original be the best where then is the word that is best to be read or uttered to the people In a mans owne hart that must be the book out of which M. Sm. wil have Gods lavv to be read in his vvorship al other books are as images and ceremonies abolished ended by Christ. Though he plead here against translations colourably yet he aimeth at Gods book generally even as his holy Prophets and Apostles vvrote it But the vvickednes of this engine is before discovered Also for translations this further I say the scriptures in English are the best for to read unto English eares better then eyther Hebrue or Greek which they cannot hear And seeing it is needful the scriptures should be read the translation is best Yet so as no Christian is tied to the words of the book but if he know any error in print or tralation or any better words to expresse Gods mind he is to do all things for the best unto the church giving the sense togither with his reading as the practise was in Israel Nehem. 8. 8. But he that withdraweth corn the people shal curse him sayth Solomon how much more deserveth this mā the curse of Gods people that hath sought to withdraw from them in al their publik worship the whol scriptures and book of God whereby the true corn and bread of their sovvles is broken unto them Deut. 16. 16. 1 Chro. 21. 24. Eph. 4. 8. Rom. 12. 3. we must worship God with our own not with another mans with that which cost us somthing not with that which cost us nothing But for one ignorant of the tongues to read the translation and offer it to God is to offer to God an other mans labour not his own that which cost him nothing but is an other mans cost therfore it is unlawful Al vvisdoms vvords are playn and straight but M. Smyths are rough and crooked Who ever said before that men read translations and offred them to God He mought as vvel have sayd vve minister the sacraments unto God For if he mean the last end is the glory of God so is it of al a Christian mans actions Did Paul vvhen he charged that his Epistle should be read unto al the brethren the saints mean they should read and offer it unto God Or had it been for them to except as this man here cavilleth we must worship God with our own not with an other mans with that which cost us something not with that which cost us nothing but this Epistle cost us nothing it is another mans cost and paynes therfore it is unlawful to read it and offer it to God If this reason had been ridiculous in them vvhy they vvould not read Pauls Epistle even so is it here in M. Smyth for vve read the bible vvhich is Gods Epistle unto us in no other manner nor to no other end then they read Pauls letter vvhich vvas part of holy scripture in the church and the book costeth us as much as that cost them And David vvhich vvould not offer burnt offrings wtihout cost vvould he not read or be at the reading of the book of the lavv in the church because it cost him nothing but had been vvritten by Moses and freely given unto Israel Never vvas ther heard more childish sophismes But vvhat if a man translate a book or chapter or text himself and vvriteth it this is his ovvn cost I think then he may read and offer it to God or els M. S. cavilling is litle vvorth Reading a translatiō is not cōmanded nor was ever practised by Christ the Apostles or primitive churches in time of worship so being devised by mā is the account of vain worship Mat. 15. 9. and wil-worship Col. 2. 23. and so a kind of idolatrie and therfore the translation is self before the eye in time of worship an idol and so hath a curse denounced against the use of it in time of worship Rev. 22. 18. Exod. 20. 4. 5. Though they curse yet thou wilt blesse sayth David to God against his enemies and so say I against this adversary who curseth the reading of the scriptures as a wil-worship which God hath blessed so maketh he himself by his blasphemie a child of the curse And by his own mouth let him be judged for thus he writeth in his book Mat. 28. Christ commandeth to goe teach al nations and therefore al nations may have the holy scriptures translated into their own vernacular tongue that thereby they may learn the truth Then further he addeth The translation agreable to the originals may be read in the church and sung in tunes may be expounded in the church may be made a ground of our faith c. From whence I reason if Christ commanding the Apostles to teach Mat. 28. did therby intimate a commandement or permission of translations to learn the truth by and such translations may be read expounded in the church made a ground of our faith then we al other Christian churches that have made and used translations to this end are not idolaters neyther have used will-wil-worship nor incurred the curse but it hangeth over M. S. own head if he prevent it not by repentance Writing and reading the law is a part of preaching the law Act. 15. 21. Deut. 33. 10. with Nehem. 8 7 8 Mat. 28. 19. with 1 Thes. 5 27 Eph. 3 4 Col. 4 16 Rev. 10 10 11. with Rev. 1 19 and 22. 18. Preaching must be in al languages therefore writing and reading must be in al lāguages being a part of preaching of
before is noted they preached to no man but to the Iewes onely after that many moe vvere converted there dayly vvhen the gentiles of the city had received the fayth they vvere troubled concerning circumcision this fel out about 7. yeares after the conversion of the Hellenists Act. 11 and then the church at Ierusalem vvriting therof directed their letters to the brethren of the Gentiles in Antiochia al vvhich do persvvade that the Hellenists first spoken of vvere Ievves Hereuppon I conclude that the testimonie of learned men recording hovv the Hellenists vvere dispersed Ievves that used the Greek bibles in their synagogues hath more probabilitie if not certainty to be true even by the scripture then M. Smyths sleight ansvver can turn avvay But he hath yet more to speak A. Secondly sayth he it cannot be proved by scriptures that the Hellenists had the Gr. transl read in the synagogues it is manifestly otherweise by the reasons used before against the translation of the LXX R. Those reasons were rather calumnies I have before refuted thē shewing that no such syn can be proved upō the Sep. fortheir trāsl That the Greek bible was read among the Hellenists the point before handled giveth light I leave it to the judgment of the wise Further I answer that seing by scripture we learne that not Iewes onely but Greeks were present in the synagogues it cannot be thought that the Lectures there were in Hebrue which the Iewes themselves in liklihood the Greeks of certainety could not understand Thirdly sayth M. S. the worship of God properly so called of the whol Church of the Iewes was performed in the holy place at Ierusalem and so that which was performed in the synagogue was not properly the worship of the whol Church of the Iewes but was of that nature that passed between Christ and the Doctors in the temple Luk. 2. 46. with Act. 17. 2. Neyther is that which we performe in our assemblies the worship of the whol church of the Christians but of our own particular Church neyther is our reading the scriptures the worship of God properly so called as before I have manifested So in the mans answer lodgeth guile and deceit Though all the Iewes worshiped at the temple thrise in the year yet followeth it not thereupon they had no proper worship in their synagogues For Mr. Smyth himselfe counteth prophesie or preaching proper worship and this was in their synagogues Againe Prayer thanksgiving is worship properly this they did other where then in the temple as appeareth Act. 16. 13. Neyther can we think of our godly forefathers howsoever Mr. Sm. counteth them a carnal Church that they would read and preach the word and not pray in their synagogues yea their synagogues were caled Oratories or prayer howses as witnesseth Philo a Iew in the Apostles age who complayning of the outrage offred in Alexandria the city wher he lived by throwing downe the synagogues caleth them Proseuchas Oratories and mentioneth also the synagogues of Rome by the same name Fourthly sayth M. Sm. if the Hellenists read the seventies translation as a part of their proper worship having forgotten their own language therin were committed these synns 1. Forgetting their tongue one part of the ceremoniall law Nehem. 13. 24. 2. Instituting worship in a common tongue which was as unlawful as sacrificing a dog 3. Therefore it was false worship as it was to sacrifice an unclean beast Proper worship is an vnproper term wherwith Mr. S. would cloke his error before discovered But had it been proper worship yet this mans charge of them were both unproper and untrue For although the willing neglect and forgetting of their Hebrue was syn yet the constreyned losse of it was not syn The scripture alleged mought have taught him this for they that of lust maried strange wives which taught their children Azotik or Ashdod speech are justly blamed by the holy Ghost but were any blamed for speaking Babels tongue where they had been prisoners neer 70. yeares nay Ezra and Daniel wrote a great parte of their books in Babylons language and not in Hebrue And if it had been such a breach of the ceremonial law as is intimated Daniel and his brethren who refused the King of Babels diet would also have refused his language which they did not at al. The comparison of sacrificing a dog is odious for mought not converted strangers pray and praise God in their mother tongues did God abhorr their languages as doggs in sacrifice Daniel was skilful both in Sions tongue and Babels and he writing his book recordeth his own prayer and thanksgiving in Babylons language Dan. 2. 20. 23. He that should have condemned this for false worship the godly Iewes would have counted him a dog The Prophets warned Israel of the Idols of Babel but never of their tongue nay Ieremie in Canaan teacheth the people in the Chaldee tongue how they should answer and confute Idolaters Ier. 10. 11. And what wil this calumniator of the saints say of Christ himselfe who prayed on the crosse Eloi Eloi lamma sabachthani which was Syriak not Hebrue though the scripture which he had reference unto Psal. 22. 1 was Hebrue And ordinarily he spake Syriak as by Ephphatha Talitha coumi and other like words recorded by the Evangelists may be probably gathered Lastly sayth M. Sm. if they read the seventies translation and the Apostles came in heard it followeth not they did allow it as a part of the worship of the new testament any more then circumcision c. First this followeth that the bible translated is the bible stil and Moses turned into Greek is Moses stil for it is not sayd that apocryphal humane writings were read in the Synagogues but the law and the prophets So it proveth the question that the scriptures in our mother tongue are divine writings not humane as M. Sm. avoucheth Hereuppon it wil folow undenyablie that they are to be read in al Christian churches now as then in Israel and not as profane apocryphal to be quite thrust out of Gods worship The Apostles shewed an end of circumcision and like legal shadowes but never any end or ceasing or reading the scriptures nay they shew plainly the contrary 2 Pet 1 19 2 Tim. 3 15 16 17. 1 Thes. 5 27. Deut. 31. 12. The reasons that are alleged for reading the law are perpetual and therfore the law of reading is perpetual the moral reasons are hearing learning fearing God and keeping his lawes Hereunto M. Smyth answereth First the law of reading is not moral in the particular act but in the equitie for it was commanded to be doon but once in seven yeare at the feast of tabernacles Deut. 31. 10. and if it had been moral in the particular act it should have been from the beginning which was not so seing it began with
Moses and it should continue after the end of the world for moralities indure for ever but books and so reading of books shal perish Men should kisse the lips of him that answereth upright words but our adversary answereth with a froward mouth He sayth the law was commanded to be read but once in seven year these words but once are not of the law but of his own false comment There was a special charge to read the book then in the eares of al togither not intending to read it but then For every sabbath was to be sanctified and al things are sanctified by the word and prayer and Israel knew this wel and therfore from old tyme read the word in the synagogues every sabbath and our Lord Christ accompanied thē in this holy work so that he is more then Sadducean blind which sayth it was commanded to be doon but once in seven year No better is the next plea that because writing reading began with Moses was not frō the beginning of the world therfore the law of reading is not perpetual neither bindeth us now a Familist or Atheist may likewise say baptisme or the Lords supper in the particular outward act is not to cōtinue til the worlds end because it was not from the beginning but began with Christ. A practise commanded of God at what time soever is to continue til by him it be repeled which reading the scriptures never was but repeted and augmented by the Apostles writings Like vanitie is in the reason following books and reading of books shal perish when the world is at an end therefore now whiles the world continueth we are not bound to read Gods book Mought he not have made these reasons against preaching the word and other ordinances of God as wel as against reading seeing these shal cease also at the end of the world But a seduced hart hath deceived this man that he cannot deliver his sowl nor say Js there not a lye in my right hand Secondly sayth he it is moral in the equity that is that al meanes must be used to attayn the knowledge of the truth wherof reading is a principal and yet hence it followeth not that reading is eyther part or meanes of spiritual worship For books are things meerly artificial as are pictures and images Gen. 4. 22. Here again the enemie is caught in the snare of his own tongue for if reading Gods law be a principal mean to attayn the knowledge of the truth now as it was in Israel Deut. 31. 12. and so moral perpetual then his former cavils against the objection may be cast as dung upon his own face Then do we wel to read Gods word in our church for that end and M. Sm. hath doon wickedly for it to blame us and charge us with idolatrie To hide this his shame he runs into his old borough that it is no part or meanes of spirituall worship but out of this he hath been often hunted before and wee are sure that observing it according to Gods wil we worship serv God in spirit and truth as wel in this as in other like ordinances of the gospel His matching of books with Tubal-cains craft Gen. 4. 22. images sheweth how his idol error hath shut his eyes that he cannot see his hart that he cannot understand For in holy scriptures wherof we speak the mynd of God is made known unto us and his spirit is in them so as when we read in the book of Moses we read that which is spoken to us of God as the Evangelists in playn words teach us whereas in handicrafts we see or enjoy but the fruit of mans wit and skil and an image without life is the teacher of lyes Such impious comparisons seem rather to come from Tubal-cains forge then from any possessed with the spirit of God Reading the law was performed in the Synagogue and not tyed to the temple an argument that reading is not ceremonial but moral for no part of ceremonial worship was performed from the tabernacle or temple This objection with the reason I think was never so made of any but by M. Smyth himself It is true that reading was not tyed to the temple it is true also though this argument thus framed hardly proveth it that reading is not ceremonial The last branch is untrue for some ceremonies or figurative services were performed out of the temple His answers to this obiection are for the most part true being wel understood but in part false when by the way he denyeth reading the law to be a moral action wherof he giveth no reason at al and the thing is handled before Luk 4. 16. Christ stood up to read and redd his text and then preached out of it Now his actions are our instructions and therefore we are to read words out of a book in time of preaching or prophesying This objection M. Smyth hath falsified it was never thus pressed by us for translations whereof now we treat but thus Luke reporteth that Christ read where it was written The spirit of the Lord is upon me c. This text Luke setteth down in Greek which Esaias wrote in Hebrue whereupon it followeth that the scripture translated into an other language is the same scripture stil for the substance of it though the letter and language differ and is not an apocryphal humane vvriting and so an idol in Gods vvorship as Mr. Smyth blasphemed Els Luke and the new testament cannot be defended against Ievves that should cavil hovv humane apocryphal vvritings are cited for divine and canonical Thvs serveth it to prove the reading of translated scriptures by necessary consequence and that vve are not bound to bring the book of the law and prophets in Hebrue when we vvould read to the people and so interpret or read mentally out of it as M. Smyth then dreamed though since he is fallen to forbid the Original Hebrue also in Gods vvorship as vve have heard before But M. S. finding as seemeth this objection too heavie for him hath sought to change it as he could best make ansvver vvhich is thus First in that it was doon in the synagogue by Christ which was neither Priest nor Levite it is an argument that it was no proper part of the worship of the old Testament but of that nature as was the exercise performed by Christ and the doctors in the temple so that reading most properly is searching the scripture which is not worship Christ as his custome was sayth the scripture went into the synagogue on the Sabbath day and stood up to read and after speaking from the scripture which he had read al bare him witnesse and wōdred at the gracious words which proceeded out of his mouth He sate dayly teaching in the temple and in the synagogues among the people But al this reading and teaching vvas no
it hath not at al tymes a like proper signification M. Smyth spying this as by his limitation of properly so called may appear takes advantage to himself for to bolster out his former blasphemies to deal against us for Idolaters the holy Bible for an idol under the aequivocatiō or double meaning of this word worship restreyning it wher he should not inlarging it where he ought not And though he treateth of this thing at large handling the fountaine the helps the essence or nature with the parts and kinds of worship yet the divers use of the word which was needful first to be shewed if he meant not to deceiv he hath quite omitted that therfore I wil first manifest Worship in our English tongue and as it is used to expresse the original scriptures is diversly taken Somtime largely as when it expresseth the Greek word latreuo as Philip. 3 3. we ar the circumcision which worship God in the spirit Act. 24 14. so worship I the God of my fathers And thus both the English Greek answereth to the Hebrew ghnabad which properly signifieth to serve Exod. 3 12. Deut. 10 12 2 Sam. 15 8. Also when it expresseth the Greek word sebomai as Act. 18 13. to worship God contrary to the law Act. 18 7 Iustus a worshipper of God And so both it the Greek answer to the Hebrew jaré which properly signifieth to fear or reverence as Mat. 15 9. in vaine they worship me for that which in Hebrue is their fear towards me Isa 29 13. So Iob. and Ionas as the Hebrew sayth feared as the Greek translateth Worshipped God Also when it interpreteth the Greek word threskeuo as Col. 2 18. the Worshipping of Angels and vers 23. in wil-worship or voluntary religion Thus worship is largely used for the feare and service of God or any religious action More strictly and properly worship is vsed to English the Greeke word proskuneo as Mat. 2. 2. We are come to worship him and Rev. 11. 16. they worshipped God Rev. 13. 4. they worshipped the Dragon c. And so both it and the Greek word doe expresse the Hebrue hishtachavah which properly signifieth to bow downe or prostrate ones self Exod. 20. 5. Thus the worship of God generally comprehendeth the performing of all duties required in the first table of the Law specially and properly to worship is to bow downe supplicate vnto God The meaning of the word being thus distinguished let vs now see how M. Smyth dooth deal in the point He where he professeth to handle the nature or essence of spiritual worship and the essentiall causes and kindes thereof sheweth these things in two particulars first in the essentiall causes 2. in the proper kindes or parts of the worship of the N. testament The essential causes are matter and forme The matter of Gods worship sayth he is the holy scriptures which conteyneth the word of God or the Gospell the subiect whereof is Christ Iesus The forme or sowl that quickeneth it is the spirit Col. 3. 16. with Ephe. 5. 18. 19. 20. Then he illustrateth this by the ceremoniall worship of the old testament And the matter of that he maketh to be beasts incense oil fat corn wine and the like creatures whereof the sacrifices c. wer made with all the actions thereto perteyning The forme he sayth appeared in 4. things 1. honey and 2. leven which must be absent for the most part and 3. fyre and 4. salt which must allwayes be present Then for the kindes of spirituall worship he sayth they are praying prophefying and singing Psalmes Psal. 50. 14 17. 1 Cor. 11. 4. and 14. 15. 17. 26. Iam. 5. 13. Rev. 19. 10. I wil not here stand to scan the good order which M. Smyth hath used in handling the nature and essence of worship whiles omitting the efficient causes obiects and ends which properly perteyne to the discourse of actions he insisteth vpon matter and forme which he calleth essentiall causes so taking that which is more vnproper difficult But seing he hath chosen this way I will follow him therein And first I observe how he intending to shut out the reading of the scriptures from spirituall worship yet maketh the scriptures to be the matter of worship now how the matter of a thing should be shut out and vnlawfull to be there it requireth some skill to know Secondly the scriptures being as he sayth the matter and the spirit the form of this action of worship though properly the spirit is the efficient cause it would be knowne why M. Smyth in an other place sayth that actions of administring the Church or kingdom of Christ are not actions of spirituall worship properly so called making those actions to be admonition examination excommunication pacification absolution c. are not these to have the matter of the scriptures and form of the spirit as well as prophesie which th' Apostle sayth is a speaking to edifying to exhortation and to comfort Are we not aswell bound to the scriptures in admonishing as in exhorting and must not the same spirit give life vnto both Let Paul himself be our example he teacheth that the whole scripture is profitable as for doctrine so for rebuke or conviction and for correction and he in practise rebuking and opposing against Elymas saying O ful of all subtilty and of all mischief child of the Divil c. did this by the holy spirit wherof he is noted then to be ful In preaching to the men of Antiochia he admonished them by the word of the prophet Abakuk in preaching to the Iewes in Rome he rebuked them by the word of the prophet Esaias And Peter in his Sermon at Ierusalem pacified their pricked consciences by the promise of God to them and to their children Actes 2. 37. 39. So the word and spirit were matter and form of their rebukes admonitions pacifications c. even as of their other doctrines exhortations and therfore by Mr Sm. owne grounds were spirituall worship and so his first plot where he made actions of opposition difference plea strife not to be actions of spiritual worship is a wagmire wherinto this his conceipt of prophesie or preaching to be spirituall worship is sunk and by it overthrown And sure the Prophets and Apostles and Christ himself never observed this new coyned difference for they in their prophesying or preaching of the word did intermixe rebukes with comforts admonitions with exhortations and opposed against syn and synners vsually in their sermons as the whole historie of the Bible sheweth Now by Mr Smyths divinitie they worshipped not God when they spake by way of opposition difference plea or strife in their doctrine but when they spake to edifying exhortation or comfort this was the worship of God properly so called If this
himselfe calleth and esteemeth prophesie to be worship in the proper sense he is taken in the snare which he set for the righteous and if any be idolaters for such things himself is one and principall Or how ever it be for that all men may see how he hath sought to abuse vs by his aequivocation to shrowd himself in a conceited fansie Yet one thing more I will observe touching the sacraments which M. Sm. speaketh not of in this place but elswhere in that book sayth thus The publishing of the covenant of grace and the putting to of the seales is onely one concrete action or part of worship for the publishing of the covenant giveth being to the seales otherweise breaking bread and baptising are but putting of seales to a blank Here first I note by the way how M. S. acknowledgeth the Lords supper and baptisme to be seales of the covenant of grace as in another place also he calleth them yet now being put to his shifts for defense of his anabaptisme he is driven thus to say I deney that baptisme is the seal of the covenant of the new testament Thus the windie clowd carieth himself to and fro and rather then he will forgoe his error he wil contradict that which before he had well written though it may be also confirmed by the testimony of the holy ghost who calleth cir cumcision the figure of our baptisme a seale of the righteousnes of faith Rom. 4 11. But to the point in hand if the publishing of the covenant and the putting to of the seal as baptising with water breaking giving taking eating of bread c. be one concrete that is one joynt action or part of worship as I grant it is taking worship generally why is not the reading and expounding or preaching of the word also one conjoyned action and part of worship especially seing they were joyned together in Israel as Nehem. 8. 8. They read in the book of the law of God distinctly and gave the sense c. If the Preists and Levits then whose office was to teach Iaakob Gods judgements and Israel his law did thus teach with reading and if it be true that th'Apostle sayth Moses of old time hath in every citie them that preach him he being read in the synagogues every Sabbath and if Christ himself first read the text of scripture and after that preached from it have wee not as good ground to say that reading and preaching is one joynt action and part of worship as preaching and baptising But it was Satans policie to disgrace the reading of Gods book and seek to thrust it quite out of the worship of God that men mought prophesie as now they use to speak out of their harts and honour that as Gods proper worship and so the serpents word if it were mixed with the Lords mought the more easily be unespied the scriptures being absent But God hath joyned his word together with his spirit that his people should not be deceived by such as walk in the spirit and ly falsly Singing of Psalmes M. Sm. wil have to be the third part of worship because praying and singing Psalms are put together sayth he in the same sense that is as parts of worship 1 Cor. 14. 15 17. Iam. 5. 13. Act. 16. 25. And prophesying and psalmes are coupled together for the same purpose 1 Cor. 14. 26. Here agayne M. S. omitteth the needful distinction of Psalmes and singing of them For some Psalmes are written in the Bible as canonical scripture given to the Church for to be read expounded and sung which M. S. himself granteth even of the translation saying It may be read in the Church and sung in tunes And this singing is with harmonie of voices An other kind of Psalm there is which one man vttereth in the Church and others hear him of which sort the Apostle speaketh 1 Cor. 14. 26. when ye come togither as every one of you hath a Psalm or hath doctrine or hath a tongue or hath a revelation or hath interpretation let all things be done to edifying This kind is far inferiour to the other as being uttered by men subject to err as wel in singing as in teaching and it is to be tried by the psalms in scripture and other authentik books This was an extraordinary gift as strange tongues and the like Yet M. S. loving to handle things confusedly that his error might lesse appeare speaketh here of singing Psalms as of one sort and nature Again that he might make all serve his own fansie he describeth singing of Psalms to be the shewing of our thanksgiving to God by the manifestation of the spirit Philip. 4. 6. 1 Cor. 14 15 17. Wheras we find in the scripture many Psalms directly penned for doctrine and instruction to the Church as othersome are for thanksgiving to God yea matter of all sorts historie of things past prophesie of things to come rebuke threatning comfort lamentation and what not is mixed in songs of the scripture and why such Psalms might not by the spirit be suggested to Christians in Pauls time as wel as thanksgivings I know not any reason at all So that his reasons of prayer song mentioned togither are insufficient to prove them both of one nature properly as before is noted of prophesie rather we are to distinguish praying singing prophesying as three severall gifts and works of the spirit and all of them Gods worship and service in the Church according to their severall kinds and nature But it seemeth strange vnto me that M. Sm. should now both allow of the scriptures to be sung in tunes in the Church and also make the singing by gift of the spirit a part of Gods proper worship in the new testament and yet he his disciples to use neither of these in their assemblies If it be an ordinary part of worship why perform they it not but quarrel with vs who accounting it an extraordinary gift now ceased do content our selves with joint harmonious singing of the Psalmes of holy scripture to the instruction and comfort of our harts and praise of our God Separating our selves as the holy Ghost willeth vs from such as dote about questions and strife of words whereof cōmeth envie contention and many other euils OF THE SCRIPTVRES HAving ended the point of worship with the nature parts of it it remayneth now to see how this thing is applied by M. S. against reading of the scriptures And first in the generall touching all manner writings he sayth that books or writings are in the nature of pictures or images and therfore in the nature of ceremonies and so by consequēt reading in a book is ceremonial If M. Sm. can prove books images to be both of a nature both alike ceremonies he may be a Proctour for the Pope who hath brought images into the Church for laie mens books And if
syn and impure by nature even as we by baptising our selves doe the like By offring sacrifices for syns they acknowledged themselves actual transgressors of the law and the killing of beasts argued themselves were vvorthy of death Novv it vvas not possible for the blood of buls and goats to take avvay synns and the lavv taught them so much therfore it vvas a schoolmaster to lead them to Christ that they mought be made righteous by faith This handwriting vvhich stood thus in decrees against the Ievves and vvhich rose up as an adversarie and contrary unto them Christ blotted or vviped out by his death on the crosse vvhere he spoiled also the principalities and powers the Divils vvhich vvere readie to plead against Israel urge this hādvvriting these ordinances vvhich they practised against them if they used them not vvith fayth in Christ but vvith expectation of justice by works of the law Now this word handwriting figuratively used and applied to the legal ordinances M. Smyth taketh properly for the written law and prophets as if Christ had blotted out them and taken them from his Church even as he took circumcision altars sacrifices c. which how far it is from truth I leave unto every conscience 〈◊〉 judge But were it as he thinketh the writtten word of God yet must it then be limited so farr forth onely as men do abuse it and learn not Christ by it for to such onely it is a handwriting contrary to them and so is at this day But this is not the proper use or end of the law or scripture in it self for it preacheth to men the word of fayth and righteousnes therby in Christ as wel as righteousnes by works of the law and the gospel hath witnesse of the law and prophets and they testifie of Christ are a sure word unto Christians Wherefore it were woe vvith us if these vvere blotted out and taken avvay as ceremonies and shadovves abolished the reading vvhereof both publik and private is a continual light and comfort to our harts and confirmation of our holy fayth And to substitute mens harts vvhich are by testimonie of the prophet deceitful and wicked above al things in sted of the holy bible vvhose vvords are al true and faithful is a miserable exchang for eyther men must be as vvere the prophets moved and caried by the holy ghost and so all their vvords taken for heavenly oracles or else vve shal be fed vvith chaffe in sted of vvheat and drink deadly poyson in sted of vvholesome liquor The serpent is subtile more then any beast of the field he savv this ground of making the scriptures of God ceremonies and abolished by Christ vvould be distasted of many yea of any that feareth God therefore he laboureth to svveeten this vvormvvood vvith an after receipt vvhich yet is so tempered as it may serve to help forward his purpose in taking the book of God out of the church M. Smyth in the next place granteth that the holy scriptures are the fountain of al truth the ground and foundation of our fayth that by them al doctrines and every spirit is to be iudged that they are to be read in the church and to be interpreted neverthelesse not reteyned as helps before the eye in tyme of spiritual worship There is no such battel as when a man is at warr with himself it is a special judgment wher with God smiteth his enemies Would any man think that such bitter sweet waters could come out of one fountain as have flowed here Standeth this eyther with religion or with reason that that which as an adversary is blotted out nayled to Christs crosse abolished as being ceremonial and a worldly rudiment should yet be the fountayne of all truth the ground of faith c. If these will stand togither what wil not Then also may circumcision altars sacrifices and other Iewish services although they were shadowes and abolished by Christ yet be reteyned and used of Christians with a little qualification and distinction of worship properly so called and this will like the Iewes very well But we that have learned Christ cannot brook such contrary potions For if the book writing reading of it be Iewish shadowes ended and abolished by Christ and the hart and speaking out of it be the shadowed thing the heavenly truth figured by and substituted for the other we would keep the substance leave the ceremony for such as follow shadowes But if the book of God the written scriptures be the fountaine of all truth and foundation of our faith as it is in deed and we so esteem it then can we not but detest that former plot as a groundwork of Satan that hung vp the scriptures as our enemy vpon the crosse so blotting them out as a cancelled bond and abolishing them for ever Wherefore the reading and expounding of the scriptures continueth now as of old in Israel where the lavv and prophets were read in the synagogues every sabbath for to teach inform Gods people in his vvayes so read vve them still for like end and vse and shall by Gods grace maugre Satans slights so do vnto the end And as for the snare the distinction I mean of spiritual worship properly so called Which vvas set to take the simple it is broken before and the adversary himself if any man be is caught vvith the same Yet ceaseth he not but proceedeth vvith reasons that the originall scriptures are not given as helpes before the ey in worship But the foundations being already overthrovvn vve shall vvith lesse difficultie and more brevitie discover and do away the errors His reasons are Because Christ used the book to fulfil all righteousnes Mat. 3. 15. having by the use of the book fulfilled the law of reading he shut the book in the synagogue to signifie that the ceremonie of book worship or the Ministerie of the letter was now expired and finished Luk. 4. 20. Ioh. 19. 30. First here is the law of reading brought to an end according to that first ground of ceremonies contrary to the second grant that the scriptures are to be read in the Church and to be interpreted which reading and interpreting if it be not Gods worship and service it is the worship of the Divil Thus M. Sm. wavereth as a reed shaken with the wind Secondly in the other side of the leaf M. Sm forgetting himself as a drunken man sayth all the worship that was appointed by Moses for the Preists was limitted to the holy place whether the people were not admitted and therefore reading was of an other nature performed in the utter court or synagogue or elsewhere eyther by the Levites or any other learned men quoting againe Luke 4. 16. and so no part of worship properly so called but onely a ceremonial ground or foundation of inward or outward spirituall worship
onely a voice of words was heard as Moses telleth vs we should beware of such clowdy collections The fyerie law mentioned Deut. 33. 2. hath plain reference to Gods promulgating of the law by voice out of the midds of fyre Exod. 19. 18. 19. 20. 1 18. Deut. 4. 11. 12. Afterwards those other lawes were written by Moses in a book Exod. 24. 4 and God himself vvrote the ten words on tables of stone not then at Pentecost but 40. dayes after Deut. 9. 9. 10. Even so the fyery doctrine of the gospel was first uttered by voice and afterwards written in books Luk 1. 1. 3. Act. 1. 1. c. Ioh. 20. 30. 31. The book then was not proper to them as M. S. feighneth but common also with vs. God by Moses first spake then wrote to his Church Christ by his Apostles first spake then wrote also to the same Church and though the son of thonder wanted no gift of utterance by voice yet Christ bad him write when if he had pleased he could have sent him to speak And blessed is he that readeth and they that heare the words of that prophesie and keep those things vvhich are vvritten therin but cursed is he that despiseth reading of the Lords book and dissvvadeth the Church from that use thereof by colourable reasons causing the blind to goe out of the vvay and all people should say Amen 10. Because as all the worship which Moses taught began in the letter outwardly and so proceeded inwardly to the spirit of the faithful so contraryweise all the worship of the N. Testament signified by that typicall worship of Moses must begin at the spirit and not at the letter originally 2 Cor. 3. 6. 8. 1 Cor. 12. 7. or els the heavenly thing is not answerable to the similitude therof The true and proper worship which Moses taught Israel was the worship of God in spirit and truth Deut. 5. 7. 8. and 6. 4. 5. 6. though he led them herevnto under veiles and shadowes and by the covenaÌ„t of works brought them to Christ who doeth both that covenant and shadowes away as the wise did vnderstand Psal. 32. 1. 2. with Rom. 4. 4. 5. 6. 7. Psalm 40. 6. and 51. 6. 16. c. vvith Heb. 10. 8. 9. Their spiritual vvorship proceeded from the spirit and hart unto God 1 King 8. 22. 23. 33. 35. 38. c. Ezra 9. 5. 6. c. Nehem. 9. 5. 6. c. Of the legal worship M. Smythes inept allegorizing therof is spoken before also his abuse of that scripture 2 Cor. 3. 6. is already manifested vvith his aequivocation about this vvord worship that the reader may be vvearied to have the same things oft repeated Onely novv the falshood and snare of these reasons against reading Gods vvord being discovered let him learne to bevvare of Satans deceipt For the mouth of an heretik is a deep pit like the strange vvomans he with whom the Lord is angrie shal fall therin After this M. Sm. feighneth 4. obiections for bookworship as he termeth it and then frameth ansvvers as he seeth good but ever and anon retyring to his old skonce of spiritual worship thinking therby to vvard off all blovves Though it be a vvearynes to follovv such an empty clovvd yet for help to the vveak I vvil briefly shew his vanity Reading in the old testament was commanded by Moses Deut. 31. 9-13 was amplified by David 1 Chron. 16. 25. was practised by Josiah 2 ChroÌ„ 34. 30. by Ezra and Nehemiah Neh. 8. 8. and 9. 3. allowed by our Saviour Christ Luk. 4. 16. by the Apostles Act. 13. 14. 15. and reported as a thing of ancient approved continuance Act. 15. 21. To this hs answereth First the reading commanded by Moses was onely once every 7. yere Deut. 31. 10. 11. and therefore it was no part of ordinary worship and there is no commandement in Moses given eyther to the Preists or Levites for ordinary reading of the law in the tabernacle Secondly hence it foloweth that reading in the old testament was no part of the worship of the tabernacle or temple or of the service performed by the preists therin c. Thirdly therfore reading was of another nature performed in the utter court or synagogue or elswhere eyther by the Levites or any other learned men of what tribe soever Math. 23. 2. Luk. 4. 16. Act. 13. 14. and 15 21. Deut. 31. 9 -11 1 Chron. 16. 4. 7. 37. 39. 15. 1. 8. 28. 13. 2 Chron. 34. 14. 30. 31. Neh. 8. 9. and so no part of worship properly so called but onely a ceremonial ground or foundation of inward or outward spiritual worship common to the Churches of all ages Lastly it is not deneyed but that reading now is to be used in the Church onely we say it is not a part of spiritual worship or a lawful meanes in time of spiritual worship M. Smyth cannot see any commandement in Moses for ordinary reading of the law in the tabernacle and no marvel for neyther could all the Sadducees see any doctrine in Moses that taught the resurrection of the dead but Christ could find it by necessary consequence Moses commanded the feast of boothes to be kept seven dayes to â—he Lord mentioning but holy convocations sacrifices M. Sm. I dare say will not gather reading out of this commandement But Ezra the Preist and all Israel with him saw it here implyed and practised it by reading the book of the law of God every day from the first day unto the last when they kept this feast If every seventh day was to be sanctified in Israel all things be sanctified by the word and prayer and in the synagogues they sanctified the Sabbathes by reading the scriptures reason mought teach us that the tabernacle was not behind the synagogues in holynes And where findeth M. Sm. a commaundement to read the law in the synagogues yet was it commanded or els it was will worship and vanitie The ordinance for Levi to teach Israel Gods law was commandment ynough both to read and preach it as they did dayly and they were not so dul or carnal but they could wel perceive this to belong to their charge and ministerie But here M. Sm. sayth that the reading in Israel was no part of worship properly so called forgetting himself it seemeth when elswhere he sayth that the worship that beginneth in the book is from the letter or ceremonie and so is not properly of the new testament but of the old and againe that book-worship is Iudaisme and so Antichristian and idolatrie now vnder the New testament and againe that Christ shut the book in the synagogue to signifie that that ceremonie of bookworship or Ministerie of the letter was now exspired Thus fighteth he against himself one while they had book worship an other while it was no
part of worship if properly so called help not here at a need M. Sm. wil be found a calumniator both of vs and of Israel and of Christ himself For he would have his reader think that we whom he opposeth made arguments for bookworship which here he answereth wheras we never spake or thought of reading to be worship in such a sense as he would draw it vnto nor othervveise worship then reading vvas in the synagogues by Christ himself neyther vvas there controversie about worship at all but onely whether it were Gods word or mans that we read in the Church in the worship of God But now to cloak his blasphemous error he hath dived into his wit to bring out a distinction of properly so called so cogging the reader with the die of deceit and calumniating vs. And hath he not also injuried Israel in charging them vvith book worship and belyed Christ himself that he should use and finish a ceremonie of book worship when yet here he granteth it vvas of another nature it vvas no part of worship properly so called it vvas that vvhich is coÌ„mon to the Churches of all ages As one tossed in the sea of error so reedeth this adversary to and fro and staggereth like a drunken man The second objection he forgeth thus Reading is commanded in the new testament Col. 7. 16. 1 Thes. 5. 27. and a blessing promised therto Rev. 1â—5 and the coÌ„mandement is that it be practised in the church therfore it is a part or meanes of the worship of the new testament The summe of his answer hereunto is Not everie thing performed in the Church is a part of spiritual worship for al the parts of publik administration of the kingdom ar done in the Church and yet cannot be said to be parts of spiritual worship properly so caled chap. 1 and 2. Properly so called is a common vizar of deceit puld off before as here it shal be agayn For M. Smyth divided the whole leiturgie of the church into actions of the kingdom and of the Preisthood of the saincts chap. 1. and 2. The actions of administring the preisthood he made to be actions of concord and union and of these generally he sayth they be actions of spiritual worship properly so called The actions of administring the kingdom he made to be actions of opposition difference plea and strife and of them generally he sayth they are not actions of spiritual worship properly so caled Now here and often he deneyeth reading of the scriptures to be such spiritual worship therfore it is no action of the preisthood therfore no action of concord or union So when the Preists and Levites read the law in the synagogues and at their solemn feasts we may not say they did any action of the preisthood and when Christ read the prophet Esaias Luk. 4. we may not say he did an action of concord or union when Paul would have his Epistle read in the churches of Colosse Laodicea and Christ would have the Revelation read of al we must not understand them to meane reading as an action of concord or union in the church for then it must be an action of the preisthood and consequently worship properly so called which M. Sm. wil by no meanes admit of for he hath limited their bounds and if any read the scriptures in the church as an action of concord and union he wil draw it as by the haire of the head along these grounds to be antichristian idolatrous so setteth he his mouth against heaven Yet reading he granteth but it must be of an other nature and what is that trow we He is loth to speak of the preisthood it is no part and in handling the actions of the kingdom he specifieth it not onely there he sayth that bookes of al sorts may be produced for finding out of the truth and he quoteth among other Act. 7. 22. and 17. 28. 1 Cor. 15. 33 Tit. 1. 12. Where the learning of the Aegyptians and testimonies of the hethen poets are alleged and further he nameth particularly translations dictionaries histories chronicles commentaries c. Behold here what place this man alloweth the reading of the scriptures yea even of the Originals they must not be read but by way of opposition difference plea and strife they must not be read but where when and as histories chronicles commentaries books of hethen poets and al other like may be read and produced so they are tollerable otherweise there is no place allowed them though elswhere he esteemeth better of them then of other writings But in the actions of the preisthood in the actions of concord or union to read them is idolatrie What haeretik professing Christ could more have sought the disgrace of Gods holy book then thus to shut it quite out of Gods worship allowing it no other place by these his wicked grounds then Iulian the Apostata Christs deadly enemy would and did allow it though he esteemed worse of it in his blasphemous writings For eyen he in cases of opposition plea and strife alleged the testimonies of holy scriptures among other writings but in his worship of his Gods he would none of them No marvel though God have stroken this man like Elymas with the blindnes of Anabaptisme it is a just recompence of his former error that as he would have deprived the church of the use of the scriptures the instrument of Gods covenant so himself now should be deprived of the covenant with Abraham and his seed and become an alien from the common wealth of Israel But let us proceed with his answer Moreover sayth he when he commandeth his Epistles to be read in the churches his meaning is not strictly literal that is that the very words which he wrote should be repeated verbatim out of the book but his meaning is that the sense of the words or meaning of the Apostle should be related whither by reading the very words by expounding the meaning by interpreting or translating c. Loe here the shifts of haeretiks Paul willeth the church to read his Epistles yea chargeth them in the Lord to read them to al the brethren and writeth to them again to keep the instructions taught by his Epistle M. Smyth sayth the meaning is not strictly literal that the words which he wrote should be repeated but the sense ralated As if Paul waÌ„ted fit words to set down his meaning they that should read could tel it better He that readeth must read words as they ar written specially in Gods book Epistles from the holy Ghost wherein no one word is vaine idle or unprofitable no word misplaced or out of order and he that shal presume to add or diminish or change the order in reading Gods writings doth wickedly and is neer unto the curse If things in reading be difficult God hath given gifts unto
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
forbid not any unbaptised to come into our assemblies 1 Cor. 14. 23 25 Notwithstanding his I find amōg them that Solomon asked received outward things as timber for the temple of Huram King of Tyre king Darius gave of his owne revenues towards the tēple worship of God it was not refused In Israel I find not that any admitted into the publik place of the word and prayers was forbidden there if he would to contribute neither any such law made by Christ. Rather the ground layd by the Apostle sheweth the contrarie if the Gentiles sayth he be made partakers of their spiritual thinges their duetie is also to minister unto them in carnal things Rom. 15. 27. Vnbeleevers are admitted to the ministerie of the word in Christian assemblies so made partakers of our spiritual things if then there they wil give of their carnal things upon what ground may we refuse them It is alleged how 2 Cor. 8. 7. the communion of almose is called a grace and in Heb. 13. 16. a sacrifice I acknowledge it thus to be in the saincts whither they give it in publik or private For when he sayth to do good and to communicate forget not for with such sacrifices God is wel pleased he meaneth it not onely of publik contribution in the church but of private distribution to any at any time Paul brought almose and offrings to his nation Act. 24. 17. and himself received such a sacrifice from the Philippians Philip. 4. 18. And if any one Christian in private had sent him the like had it not been a sacrifice also Wherfore the Almose of the Saincts are sacrifices though one give to another in secret yea if a Christian releev an unbeleever in povertie and distresse it is a sacrifice and sweet odour to God If therfore upon this ground we may not receiv it of unbeleevers in the publik Church because it is in the saincts a communion of grace and sacrifice how may we receiv it of such in private But sayth M. Sm. they that are without if they give any thing must lay it apart several from the treasurie it must be imployed to common use Mat. 27. 6. 7. This position I wil not absolutely condemn neyther can I yet grant it for the proof is insufficient For wheras the Iewes Mat. 27 would not put Iudas wages into their treasurie it was not because he was one without for Iudas was a Iew no strāger unto them but because it was the price of blood therfore they mought not put it into the treasurie This teacheth us that goods gotten by violence extorsion murder theft or other like evil way may not be put into the treasurie though the members of the Church do offer them But this is no more for those without then for those within And for common use of al unbeleevers gifts I suppose this example wil not bear it out For if in the povertie and distresse of Christs church they which are not of the same minister releif thereunto which if they doe not it shal be one reason of their condemnation at the day of judgment hath not the church libertie to use injoy these benefits for themselves seing the earth is the Lords and the plentie thereof must they needs bestow it for the behoof of strangers as was Iudas hire I am otherwise minded for the reasons before rendred Howbeit concerning these things if any shall better inform us by the word of God we shal be willing to receiv it For the latter branch that it should be sanctified with blessing or thanks giving to God we do wel approve upō that general ground of thanks unto God for al his benefits and as any do give or send more special releef so more special thanks to be rendred therfore as we are directed 2 Cor. 9. 12 15. Albeit for the manner of performing this thing as whither a special prayer is to be made before the contributiō a special thanksgiving after or whither in the general prayers of the Church it is to be sanctified among other the publik actions there may be some question and I wil not contend let every one use herein the wisedom that God giveth them Onely I do observ how M. Sm. himself makes a quere at what time of the Lords day and after what manner the treasurie is to be collected which sheweth in him no certaintie for the form of this busines I doubt not but as he so we al may be to seek for the most covenient māner order of doing many things wherein if any lust to be contentious I say with the Apostle we have no such custome neither the churches of God A FEW OBSERVATIONS UPON SOME OF M. SMYTHES Censures in his answer to M. Bernard Mr Smyth in his late book caled Parallels censures c. seeks occasion to censure some things which I had written in answer to Mr. Bern. but cheifly insisteth upon the question of ecclesiastical goverment wherabout he chargeth me with antichristianisme If it were not for others that may stumble at this reproch I would bear it in silence minding my adversarie so fickle and unconstant as he holdeth almost to nothing that himself hath written and I would restin Gods work who as already he hath made this man like unto a wheel so if he repent not in due time will make him †like stubble before the wind For from the faith which he defended in that his book he presently after in great mesure fel away himself The constitutiō of our Church in which estate himself then professed to be with us he writeth of it thus I am bould to pronounce c. our true constitution to be the most honorable and bewtiful ornament of our Church more glorious then our true Ministerie worship and goverment Contrary to this a few dayes after he setts out The character of the Beast wherin having dissolved forsaking his former true and glorious constitution he exclaimeth against us as before I haue shewed as having a false Church falsly constituted and therfore no one ordinance of the Lord true among us Thus Wormwood fell from heaven Agayn in this answer to Mr. Bernard he acknowledgeth the apostate Church of the 10. tribes in the old Testament to be a Church falsly constituted and so the Churches of Antichrist in the N. Testament contraryweise in his Character of the Beast seking shifts for his anabaptisme he sayth Israels apostasie did not destroy the true constitution of the Church but Antichrists doeth c. I leave these and other like flowers of contradiction for others to gather that deal in that controversie Onely because his answer to Mr. Bern. seemeth to be written in defence of our cause and so may be taken of posteritie I would have the reader take notice that the silver there is mixt with drosse and the wine with the gal of
aspes As where Mr. Sm. sayth that to the constitution of the typical Church meaning the church of Israel there was not required true holynes but ceremonial cleannes This is a false and blasphemous assertioÌ„ injurious to Gods holy majestie as making him to constitutea Church of hypocrites it is evidently overthrown by the covenants made between God and them Gen. 17. Exod. 19. 5. 6. 8. Exod. 20. and 21. c. and 24. 3. 4. 7. 8. Levit. 19. 2. with 1. pet 1. 15 16. Deut. 5. 1. 2. 3. and 26. 17. 18. 19. and 29. 10. 11. 12. 13. c. So when he sayth the Israelites did worship to repentance we doo worship from repentance therfore they might and did worship therby to reconcile themselves to God we being reconciled to God and accepted in Christ doe proceed to offer to the Lord the calves of our lips the best grace we have with us first men declare their repentance and then we receive them into our coÌ„munioÌ„ to worship with us with theÌ„ first men were received into typical coÌ„munioÌ„ and then they were trayned up to repentance and faith in Christ c. These the like distinctions Mr. Sm. hath fetched out of his own hart not from the word of God for although ther be differences many between them and us as touching outward rites and services ended abolished by Christ as the Epistle to the Ebrues sheweth yet as touching the substance of their religion worship constitution c. as touching repentance faith reconciliation to God c. ther was no such differences as Mr. Sm. feighneth They had the law to shew them their fyn and to bring them to Christ so have we Mat. 5. 17. Rom. 3 30. 31 and 7. 7. 12. 21. c. Iam. 2. 8. 9. 10. 11. We have the gospel to shew us our righteousnes by Christ without works of the law so had they Heb. 4. 2. Levit. 26 42 45. with Luk. 1. 54. 55 72. 73. Deut. 30. 1. 12. 13. 14. with Rom. 10. 5. 6. 8. Gen. 15. 6. Psal. 32. 1. 2. with Rom. 4. 6. c. 1 Cor. 10. 1. 2. 3. 4. Hebr. 11. Onely in the manner of administration the Law gospel ther be differences manifested Also when he sayth that the Iewes moral uncleannes did not pollute their ceremonial communion that their real wickednes did not pollute their ceremonial or typical CHURCH worship and communion but lawfully they might have typical communion in typical worship that were typically clean though they were wicked in deed these assertions manifest M. S. to be not onely a typical but a real seducer and deceiver of minds in deed who would make us beleeve that if a man in Israel had but touched his own wife lying in her child-bed or put aapart for her disease if he came to worship in â—â—e tabernacle and had not washed and clensed himself according to the law he polluted the Church and communion of the Saincts but though he had committed adulterie with his neighours wife and came into the tabernacle in his syn to worship without repentance yet he polluted not the Church but lawfully mought have communion in the word prayer sacrifices c. which unclean doctrine is evidently condemned by these and many other like scriptures Levit. 4. 2. 3. 13. 14. 22. 23. 27. 28. 35. Levit. 6. 2 7. Num. 15. 22. 23. 24. 27. 29. 30. 31. Levit. 19. 17. Levit. 18. 29. 30. Iosh. 22. 16. 17. 18. 20. But upon these and like rotten grounds M. S. hath now sought to build his towr of Anabaptisme which the breath of the Lord wil throw down upon his head Although therfore the cause which M. S. then had in hand was good and many good things are in that book yet the dead flyes have caused to stink and putrified the ointment of the apothecarie as in these so in other points which the wise must observe Leaving therefore those things I come to the matter which he maketh against me and in his foresayd book of Parallels pag. 67. hath thus inveighed But Mr Ains steppeth up with a new kind of Antichristianisme never heard of before and he teacheth us if we wil beleeve him that Christs ruling power is in the Eldership and that the Pope and Prelates ar not Antichrists for taking into their hands the power of the multitude but the power of Christ. Here first Mr S. maketh his owne collection to be my assertion I sayd not neyther would say thus absolutely Christs ruling power is in the Eldership my words are these Counterp pa. 176 We acknowledge Christ to have ordeyned a Presbyterie or Eldership and that in every Church for to teach and rule them by his owne word and lawes That which I wrote I plainely confirmed by scriptures in the margine which the reader may serch and judge of neyther hath this adversarie taken them away or sayd ought against them or yet set them downe in his book where he printed my words for his reader to take notice of That which I have written is further confirmed for the substance of it by Mr Sm. himself in the very same book of Parallels the last page but one where he hath set down this argument The goverment of the primitive Apostolik institution was by a college of Pastors or presbyterie The goverment of the English assemblies is by an antichristian Prelate and his officers Therfore The goverment of the English assemblies is not the primitivs Apostolik goverment The maior is evident c. Agayn in this very passage where he treateth of popular goverment he is driven into such straits as force him to say We dispute not whither the Elders must rule or not but we dispute who hav the negative voice c. and a little after yet we say the Elders are to lead and govern al persons and causes of the Church Who now wil not wonder at this mans malice to charge me with Antichristianisme for my writing and himself in the same book to write as he hath doon And were iâ— in deed Antichristianisme as he sayth which I have stepped up with yet he overlasheth with his tongue in calling it a new kind neverheard of before considering what he had heard before of M. Bernard if not of others as the opinion of those that he caleth Puritans But let us turn the edge of his own argument against himself thus The goverment of the primitive Apostolik institution was by a college of of pastors or presbyterie This M. S. himself defendeth But popular goverment by the multitude is not the goverment by a college of Pastors or presbyterie Therfore popular goverment by the multitude which yet M. Sm. would also plead for is not the goverment of the primitive Apostolik institution Agayn his argument helpeth me thus The goverment of the primitive apostolik institution is not Antichristianisme The goverment which J plead for in answer to M.