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
c. as he sayth were all literall and ceremonial Their litterall or typicall worship was performed in two places 1. the holy place 2. or the court The worship in the holy place typed sayth he most properly the worship of the new Testament which was typed by the holy place Rev. 11. 1. 2. 2 Cor. 6. 16. Heb. 8. 2. and 9. 11. 1 Pet. 2. 5. The worship of the tabernacle or holy place consisted of 3. parts 1. that which perteyned to the brazen altar 2. that which was performed at the golden altar 3. that which concerned the table of shew bread Exod. 37. 38. with Exod. 29 38. 30. 7. 8. 34 38. Levit. 24. 1. 9. At the brazen altar were offred sacrifices propitiatorie and eucharisticall signifying prayer thanksgiving prophesie At the golden altar was perfume signifying prayer thanksgiving preaching the gospel Upon the table of shew bread was the candlestik and 12. loves with incense The candlestik signifyed the Church shining by doctrine c. The shew bread signified the 12. tribes or Church present before the Lord fed with Christ c. As the holy place with the altar and Preists did properly signify saith he the Church Worship and Saints Rev. 11. 1 1 Pet. 2. 5. under the new testament so the court without the holy place whither all the people came the typical service performed there did signifie the confused assemblies of antichristian persecutors their ceremonial worship Rev. 11. 2. which the spirit in that place caleth gentiles or hethen in these respects The parts of typical service performed in the court were reading and musik wherein the Levites were cheif agents though the preists also and any of the people might read and sing The scriptures read and tunea musically are prophesies prayers thanksgivings In this discourse God would let the Reader see how M. Smyth is given over to blindnes of hart in judging spiritual things by that blyndnes which is in him in discerning carnal things which are set before al mens eyes For to make the legal shadowes serve his fansie he placeth the brazen altar in the holy place or tabernacle with the golden altar table and candlestik wheras the scripture sheweth it was set in the court-yard of the tabernacle before the doore and that a good distance off having the Laver between the tabernacle and it in which the preists did wash when they went into the tabernacle And to this place at the dore of the tabernacle did the people assemble it was holy If M. Sm. saw not this in the scripture yet reason mought have taught him not to make a chimney of the Lords tabernacle covered hāged with imbroidered curtayns The boards of the tabernacle were but ten cubits high the brazen altar being three cubits the tent and coverings were spread over them on hie and a vayl hanged at the door Vpon the altar was a fyre always kept burning here whole sheep and oxen were burned to ashes many at once sometime a thowsand Can any reasonable man now think that this was within the tabernacle which was so low little a place would the Lord have the curtayns to be embrodered with cherubims the boards to be covered with gold that al mought be dight with smoke and swoot continually in danger to be set on fyre yet M. Smyth wil needs have it there because he thought it would fit his turne wel With like discretion he placeth the candlestik upon the table though Moses plainly telleth that it being very great of a talent of gold about 160 pound weight was set on the south side of the tabernacle the table with shew bread on the north But his eye sight fayled not so much in the shadow as his hart was blinded in the shadowed thing For he maketh the 1 tabernacle 2 altar 3 Preists to signifie the 1 Church 2 worship 3 saincts under the new testament the 1. court of the tabernacle he wil have to signifie the assemblies of Antichrist the 2 Israelites there assembling to signifie the antichristian persecutors 3 the typical service in the court as reading the scriptures singing them with musik to signifie the ceremonial worship of antichristians For none but antichristians as he thinketh do read the scriptures in their worship Behold unto what great impietie he abuseth the word of God The body of the Church of Israel the son and first born of the Lord his chosen and cheif treasure precious unto him above al peoples of the earth on whom he set his love riding upon the heavens for their help on the clowds in his glorie a people blessed and saved by the Lord the sheild of their help and sword of their glorie this people he maketh to signifie the antichristian persecutors hated of God children of the Divil for whose overthrow and confusion Christ rideth on the heavens in his glorie with a garment dipt in blood and a sword for to slay them and fil al the fowles of the aier with their flesh The worship and service commanded by God unto his people and his good word to instruct them by which he caled them from the service of Divils this false prophet maketh to signifie the service of antichristian idolaters which worship Divils Thd Lords holy courts wherein they that dwelt were blessed for which the sowles of the Saincts longed and fainted counting one day there better then a thowsand otherwhere is now made to signifie the Synagogue of Satan and place where the Divil dwelleth So then the Israel of God which according to his wil worshiped and served him with song and sacrifice the prophets preists Levites yea Christ himself and his Apostles which often went thither to worship God and teach the people these al were figures and significatiōs of antichristian persecutors excepting the preists onely whom M Smyth of his courtesie maketh figures of Christians when they did their service in the holy place By this interpretation when Zacharie the priest was in the temple burning incense and the whole multitude of the people were without in prayer wayting for his coming out to blesse them he his service signified Christians and their worship of God they with their prayers signified antichristians and their worship of the Divil Yea God himself is highly blasphemed by this wretched exposition for seeing by types figures he taught his people how for to serue him led thē by earthly signes to heavenly things signified how can it be sayd or thought without blasphemie that the publik worship of the whol congregation appointed by God himself did signifie hellish things and antichristian idolatries But what may we think induced M. Sm. to this impietie Even Satan deceived him by one place of scripture which he citeth in his book viz. Rev. 11. 2. where Iohn was willed in a vision to
not exhorted to prophesie but to feed preach read teach exhort comfort c. Act. 20 28. c. 1 Pet. 5 1 2 c. 1 Tim. 4 13 16. 2 Tim 4 2. 1 Tim. 3. 2. Tit. 1 9. though prophesie was not to be despised 1 Thes. 5 20. Even as the Preists and Levites in the Law were not appointed ordinarily to prophesie but to teach which they did by reading expounding the scriptures and prophesie was extraordinary to them or any other of what tribe so ever Although therfore the preaching of the word now among us may be called prophesying for the like use and effects in the church yet have we not that proper gift or exercise any more then of tongues which we attayn by ordinary labour and stvdie they had without studie Act. 2 4. and 19 6. But however M. Sm. taketh the word I deney prophesying to be worship properly so called and wil consider his reasons vvhich are tvvo 1. praying prophesying are ioyned togither sayth he as parts of worship 1 Cor. 11 4. and men must be uncovered at both of them Agayn 2. Prophesying and Psalmes are coupled togither for the same purpose 1. Cor. 14. 26. The first reason is insufficient for in 1 Cor 11 4 praying prophesying are joyned indeed togither but not as parts of worship properly so caled that is of the glosse not of the text The thing there spoken of concerneth al ecclesiastical actions tvvo differing ech from other are named to imply al the rest For Paul speaketh of the habit of men and women vvhich became them to have in al publik meetings vvhich vvas that vvomen should be veiled men unveiled on their heads and this not onely because of the vvorship of God but also because of the Angels which are not to be worshiped and because of the man whose glorie the woman is yea because of nature it self which by giving women long hayr teacheth them therby that their heads should be covered And by the man having on or over the head is not meant the having of a hat cap or bonnet upon his head for that was lawful even in Gods worship the Preists having bonnets upon their heads by Gods appointment and to this day the Eastern countries put not off their bonnets or tucks when they pray or worship But it was the having of a covering or veil called by the Apostle peribólaion catacálumma which was a signe of dishonour and subjection unmeet for men which were principal in the assemblie caried Gods image and glorie upon them but meet for women which were inferior to men both by creation and otherweise and therfore were to have power upon their head that is a veil signifying the power authoritie which men had above them as in al places so cheifly in the church assemblies wher women mought not speak for the same cause And that it was a shame and dishonour for men to have their heads covered appeareth by other scriptures as Ier. 14. 4. the ploughmen were ashamed they covered their heads So David his men in their sorow and affliction had their heads covered and Haman in his mourning covered his head where the Greek hath the very phrase kata kephales which th'Apostle here useth And that among the Greeks also such as the Corinthians were the like custome was for men to cover their heads in dishonour reproch and grief humane histories do record But bonnets or miters on the head were a sign of honour even as with us the masters wear hats when servants stand bareheaded Whereas therfore the Apostle willeth women to be veiled or covered it is not onely for the worship of God properly so caled but because of Gods worship in general yea because of reverence and submission to men and Angels So it followeth not because men must be unveiled at prayer and at prophesie therefore these two actions are of one and the same nature for they mought not be veiled in the Church at al unlesse perhaps in extraordinary time of mourning and sorrow they covered their heads as I have shewed examples in Israel The other reason from 1 Cor. 14 26. where prophesying psalms are coupled togither as M Smyth sayth for the same purpose is more weak and lesse to the purpose For prophesie is not named there but if it had been named it would not have proved it worship properly any more then tongues revelations interpretation doctrine which there are named be parts or kinds of worship And if because things are named togither we must therefore count them of the same nature then fayth hope and love coupled togither and many other things in other scriptures must be esteemed the same which is vanitie to affirme Yea in this very chapter Mr. Smyth mought have learned the contrarie for it is sayd if al prophesie and one that beleeveth not come in he is rebuked of al c. and so he wil fal down on his face and worship God and say plainly that God is in you indeed wher Paul sheweth a difference between prophesie worship as in name so in gesture by faling down whereas at prophesie they sate And if men should kneel or prostrate themselves at the ministerie of the word and sacraments it were liker idolatrie then seemly behaviour in the church but at worship properly so caled kneeling bowing falling down c are the most fit gestures so as one is put sometime for another as when Mathew sayth the leper worshiped Christ Luke recording the same sayth he fel on his face and besought him And how often throughout the scriptures is bowing and falling down joyned with worship So in Israel at the ministerie of the word the people stood up but at the worship of the Lord they bowed down Moreover worship being directed unto God himself for he that boweth kneeleth prayeth c. doth these things unto God as by the Angel it is commanded worship God and prophesie being directed unto men as Paul sayth he that prophesyeth speaketh unto men also the next end of worship being the glory of God Ex. 23 14 17. with Ioh. 12 20. Act. 8 27. but the next end of prophesie being the edifying exhortation comfort of the church these things may teach us that prophesie is not worship properly so caled that is proskunesis but onely in a general sense as latreia or sebasis even as reading the scriptures which is for mens edifying exhortation and comfort as prophesie is and al other like ecclesiastical actions And this word latreuo Paul applieth to himself in his preaching of the gospel of vvhom we may learn vvhat manner of vvorship prophesie is Whereas therfore M. Smyth hath accused us of idolatrie for reading the scriptures in the church vvherein vvee doe but that God commanded in that manner and to that end and the man
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
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
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
times easier for a translator to do his duty to the ful then for the expositor yea this latter is utterly unpossible I say not onely for one man but for all the men in the vvorld Though the translator cannot expresse to the full every vvord and sentence in the Bible yet the most part he may vvheras the expositor cannot do any at all but is still to seek all dayes of his life and they that come after him also Hebraismes cannot alwayes be expressed through defect of the language yet translation is needful and the translator is blamelesse For example this name God called in Hebrue Aelohim Gen. 1. 1. is in Greek translated Theos and that by the Apostles often in the new Testament Here is a vvant in the language for Aelohim is in form the plural number signifying the Trinitie yet joyned with a word of the singular number bara he created signifying the vnitie of the persons in the Godhed Such a phrase the Geek tongue vvanted therefore the Apostles admit of the Greek propriety doing the ful dutie of translators the defect resteth in the language of which they were not Lords And that the Lord respecteth not so much the words and phrases as the matter meant by them infinite examples in the scriptures do manifest But whereunto leadeth this cavil what if all cannot be expressed in the translation shall we therefore have none in the Church then neyther may we have any preaching by the voice of man for none can fully expresse in his sermon all things that God intendeth by a place of scripture or any ground of religion And if preaching must be vsed though many humane infirmities be mixed with it then also reading the scriptures and consequently the translations to them that know not the originals must be used though fewer humane infirmities be mixed therewithall seing these both are the ordinances of God as before hath bene proved But then M. Sm. wil draw commentaries and homilies into the Church also But that is denyed to be Gods ordinance He hath appointed the lively voice of his graces in the mouthes of his servants to be heard in the Church for the opening and applying of the word vnto them but not their writings to be read And because of some infirmities in translations to disgrace them as this man dooth and match them with commentaries it is capeleâ—â—in as the Apostle speaketh to play the false vintner with the wine of Gods word For as such a falser to make sale of his mixture wherein some wine much water yea perhaps some puddle water is brewed togither mought say you can have no wine but such as is turned out of the first vessel and it cannot be in the turning of it out but some of the spirit and strength of the wine vvill vapour avvay some tast it wil have of the nevv cask therefore you may as well drink of this liquor for in respect of the vessell they are both alike changed in respect of the matter they are both alike wine Let M. Sm. therefore cease his odious comparisons of the translation with the comment or else let him shew us some comment or sermon written upon any text wherin at the least there is not water and wine and perhaps death in the pot OF THE LXXII INTERPRETERS HEre M. Smyth before he proceed further takes up an accusation against the Church of Israel who in the dayes of Ptolomee Philadelphus King of Egypt and at his request sent 72. learned Iewes to translate the Hebrue Bible into Greek before the Apostles time almost 300. yeares This their translation sayth M. Smyth was a grevous syn 1. For that the covenant of grace ought not to have been preached vnto the gentiles til the fulnes of time Mat. 10. 5. 6. 1 Tim. 3. 16. Rom. 16. 25. 26. with Mat. 10. 5. 6. 28. 19. and therefore that the Lxx. by their translation did communicate it to the Graecians before the fulnes of the time was their greevous syn I answer in the behalf of Israel First by M. Smythes divinity the Church of Israel was a carnal people had a carnal covenant or promise of carnal things c. how is it then that he chargeth them here with profaning the covenant of grace and how wil this agree with his grounds of Anabaptisme Secondly by his divinity also the scriptures and reading of them is the mimistration of the letter 2 Cor. 3. 6. that is of death damnation as before hath been handled How then could the litteral translation reading therof be the ministerie or covenant of grace the ministration of death was fit ynough for the Gentiles that were to die Or did it kil them before the tyme Thirdly I deny his collection from those scriptures against this action for although the fulnes of time was not yet come that God would send preachers with the power of his spirit to convert all nations yet followeth it not herevpon that no gentile no nation no not though they desired it as King Ptolomee desired the Bible mought have the truth imparted unto them There is no such law made of God nay the coÌ„trarie is playne For 1. ther were many strangers Aegyptians others that went out with Israel to the Land of Canaan not forbidden nor debarred of grace with Israel Exod. 12. 38. nay the law admitted any stranger to circumcision the passeover so to the covenant of grace Exod. 12. 48. 49. 1 Cor. 5. 7. 2. The Gibeonites which were of the worst sort of hethens devote to destruction yet obteyned mercie with God to be in the covenant of his grace Josh. 9. 27. 2 Sam. 21. 1. 2. 5. c. 3. There were also in Solomons time 153. thowsand and 600. strangers none exempted from partaking with Israels mercy 4. God gave his law to be read even unto strangers also Deut. 31. 12. so far vvas he from vvithholding grace if any sought it 5. And solomoÌ„d dicating the teÌ„ple prayed even for straÌ„gers that dvvelt in far countries vvho mought vvhen they heard of Gods name come thither and pray in that house that they even all people of the earth mought know Gods name fear him as did his people Israel All vvhich do shevv the untruth of M. Sm. collection that it vvas a syn for Israel to impart the scriptures and covenant of grace to the gentiles Because all the Gentiles ought to have been Proselytes of the Iewes Church and to have come to Ierusalem to worship Exod. 12. 43. 49. Mat. 23. 15. Act 2. 10. and ought to have learned their tongue and worship which was prevented by the Lxx. translation First this reason enterfeireth vvith the former for if all ought to have beene proselytes hovv might not the covenant of grace be preached vnto them Could they be converted vvithout the vvord of the covenant Here the accuser of the Saincts hath rolled a stone which is returned unto
word the ministerie and the covenant of grace three mayn grounds of Christian religion to manifest himself one of those which privily should bring in damnable heresies even denying the Lord that hath bought them and bring upon themselves swift damnation Touching the Eldership his assertion is The presbyterie is uniform consisting of Officers of one sort Esa. 66. 28. compared with Exod. 28. 1. and Num. 11. 24. 25. 1 Tim. 3. 1 8. Act. 14. 23. Phil. 1. 1. Ier. 23. 1 4. Ezek. 34. 1 6. If this opposite would have avouched the contrarie he mought with farr more reason have alleged these scriptures For Isa. 66. 21. speaketh of Preists Levites which had charge of the sacrifices sanctuarie and Num. 11. 24. mentioneth the LXX elders of Israel joyned with Moses to ayd him in the government and which mought not meddle with the sacrifices And are these fit scriptures to prove Officers of one sort If he mean no other Uniformitie in the presbyterie then was between those Elders and the Preists he fighteth with his own shadow not with us who hold a more strict agreement in the Eldership of the church now then was in that Eldership and preisthood of the law where one tended to civil causes the other to ecclesiastical But I wil come to his reasons proving the Elders to be of one sort viz. al Pastors First in the old testament sayth he there was but one kind of Priests who had equal authority to administer al the holy things excepting the high Priest who typed forth Christ so proportionably in the new Testament there is but one sort of Elders who succede the Preists in the dispensation of holy things Esa. 66. 21. Behold here at first the falshood of this adversarie even now he quoted scriptures that spake of Preists Levites and other Elders al which were different and here he taketh one sort onely Preists to conclude about the Eldership of the church of Christ. But thus to reason from part of the figure to the whol thing figured is mere deceit Again he misseth in his proportion making al the Elders now to succeed the Preists then who had equal authoritie to administer al the holy things For the prophet speaketh both of Preists and Levites Isa 66 21. which had not equal authoritie in al the holy things as the law plainly sheweth Numb 16. 8. 9. 10. 40. and 18. 2. 3. If now al the Elders be of one sort equally administer al the holy things proportion is not kept with the Priests and Levites of the law as Esaias prophesied M. Sm. saw this inconvenience and therfore afterwards seeketh thus to shift it off The Deacons sayth he in the new testament are answerable to the Levites in the old as the Elders ar answerable to their Preists Esa. 66. 21. compared with 1 Chron. 26. 20. Here agayn he useth his former fallacie concluding from part of the Levites unto the whole And taking one peece of scripture he neglecteth many other vvhich make against him For as 1 Chron. 26. 20. shevveth that some Levites had charge of the treasures so 1 Chron. 23. 27. 28. c. and 25. 1 2. c. and 26. 1 2. c. Num. 18 other scriptures many shevv that othersome vvere assistants to the Preists in the service of the Lords hovvse in al businesses staÌ„ding every morning and evening to give thanks and to prayse the Lord and togither vvith the Preists did teach instruct the people according to the blessing which Moses pronounced upon the whole tribe Deut. 33. 9. 10. So that the Levites were Ministers also of the word prayer which is directly differing from the Deacons office in the Church now as appeareth Act. 6. 2. 3. 4. As in the old Testament there was the sanhedrim which consisted of 70. ancients for the administration of the kingdom which was a type of the visible Church all which elders in their first institution did prophesie and were of one kind under Moses so in the new testament under Christ Jesus which is the King of the Church ther is asuâ—â—drion or eldership consisting of ancients of one kind who administer for the good of the Church Rev. 4. 4. 5. 6. First here is the same fallacie that we had before concluding froÌ„ a part to the whol For in the former Esaias was cited for Preists and Levites to be figures of our Ministers and now the Ancients of Israel are alleged for figures also because these AncieÌ„ts were of one sort therefore all the Presbyterie figured both by Preists of Levi and by Ancients of other tribes must be all of one sort The conclusion is vanitie Rather the reason should be framed thus as the teaching Preists were of one sort and the governing Elders of an other so the teaching Ministers and the governing elders differ at this day Or taking those Elders politik to be figures of our Elders ecclesiastik as M. Sm. maketh them the true proportion is but this as governing elders then so governing elders now are all of one sort and this is that which we hold Neyther wil his other places Rev. 4. 4. and 5. 6. help him any better For he seemeth to understand by that vision the church and by the 24. elders about the throne all which were of one kind the eldership of the Church but he should with all have considered that besides those Elders there were 4. other winged creatures ful of eyes which incessantly praysed God and went before the Elders in this action of worship and these were of the number of the redeemed by Christ blood and of the Kings and Preists that reigned on earth and being as meet to signifie the Teachers of the Church as the 24. are to signifie the ruling elders wil rather shew a difference between the teachers and governours of the Church then that they should be of one sort How beit I rest not in his exposition of those Elders but that is another point Againe sayth he if Pastor Teacher Elder had been 3. offices formally differing the Apostle intending to teach the several officers of the church would have mentioned them 1 Tim. 3. but there he onely mentioneth Bishops and Deacons according as Philip. 1. 1. go Bishops are onely of one sort or kind How M. Sm. understandeth this phrase of formally differing I cannot tel his logik is not like every mans the speach being well taken I admit of and doe deney the consequence of his argument that if they differ formally they should have been mentioned 1 Tim. 3. for it is as if he should have sayd if Preists Levites differ formally Moses would so have mentioned them Deut. 33. 8 -10 Nay Moses having mentioned the difference other where thought it not needful to set it down here and so dooth th' Apostle It is a weak ground to conclude against a thing because it is not written
be honoured for wise government but much more for their painful teaching confirmeth not his doctrine by any circumstances of this scripture but citeth others saying Answer That this is so see Tit. 1. 9. and 1 Thes. 5. 2. 1 3. with 1 Tim. 3. 1. 4. In Timothee the Apostle sayth every Bishop must be didacticos and proistamenos and therefore that some Elders are onely didacticoi and not proistamenoi is contrarie to the Apostles intent Further in Titus the Apostle expoundeth didacticos to be able to exhort with wholsom doctrine and to convince the gainsayers how then shal some of the Elders be rulers onely Replie That al Bishops must be didacticoi that is apt and ready for to teach reprove c. I grant yet that they must therfore hav al one office Ideney For Apost prophets Evangelists c. were al didacticoi yet differed in office But how then shal some of the Elders be rulers onely I answer even Ruling Elders are to be didacticoi and yet have the office of ruling onely For every one set over others to teach or inform them in faith or maÌ„ners must have aptnes to teach the things perteyning to their office and convince the contrarie or els they are unfit for the place But have they not then the teachers office No for this aptnes to teach is common to al offices of government but in several sorts according to every mans function For example an Apostle must be apt to teach as an Apostle and though a man have aptnes to teach as a pastor yet hath he not therefore aptnes as an Apostle For the office is greater and requireth greater gifts So a ruling Elder must be apt to teach as a ruler yet hath he not therfore aptnes to teach as a pastor in whom greater skil is required Let us see this in Israel Aptnes to teach was to be in al the Governours in the whole tribe of Levi generally Deut. 33. 10. in the preists of Levi more specially Mal. 2. 7. Deut. 24. 8. in the judges of Israel also according to their office Deut. 1 13 16. with Exod. 18. 15 16 21 22. For this cause God gave the 70. Elders the spirit of prophesie Num. 11. 17. 25. And in the reformation by K. Iehoshaphat we find not onely preists and Levites but other Princes of the king sent for to teach the people 2 Chr. 17 7 8. 9. These al were didacticoi apt to teach but in several respects and measures and in several offices Otherweise if one wil understand aptnes to teach strictly as in the pastors office then are Pauls words to be taken figuratively the whol for a part or general for a particular as a Bishop that is a teacâ—hing Bishop must be didacticos And thus the scripture somâ—â—me speaketh as Deut. 33. 8. 10. of the whol tribe of Levi it is sayd they shal teach they shall put incense c. when as though al were to teach yet all were not to burn incense but the Preists onely Also in Deut. 10. 8. of the Tribe of Levi in general it is sayd God separated them to bear the ark to stand before the Lord to minister unto him and to blesse in his name Yet were there special things about blessing bearing the ark and other ministration which belonged to the Preists of the Levits in particular Even so Paul writing to Timothee and Titus of the Eldership in general may note some things which more specially perteyn to some onely in particular Touching the word Proistamenos Provost or Ruler although I wil not deney but every Elder may be so called in a large sense yet specially it is the title of Ruling Elders onely And it is an oversight in M. Smyth to write that th'Apostle sayth Every Bishop must be proistamenos for that word hath relation to the ruling of his owne howse which every Bishop must be able wel to do but in relation to the Church the governing elders onely are called proistamenoi and it is their peculiar titie even as Pastors and Teachers are peculiar titles to others and the name BISHOP and ELDER common to them all In the last place M. Sm. repeateth his former reason from Ephes. 4. how the Apostle sayth not some Pastors some Teachers but Pastors Teachers copulatively But that is before answered and the playne meaning of Paul manifested to be some Pastors and some Teachers as the ancient Syriak speaketh and other reasons from that and the like scriptures do confirm The 2 obiection 1 Cor. 12. 5. 8. 28. The Apostle sayth ther are diversities of ministeries namely one that hath the word of wisdom another that hath the word of knowledge another that hath government vers 28. Therefore the Eldership consisteth of three sort of Elders c. Mr Smythes answer First it is granted that there are diversities of ministeries as Ephe. 4. 11. 1 Tim. 3. 1. 8. Phil. 1. 1. namely Apostles Prophets Evangelists Pastors Deacons Yet it foloweth not hereupon that elders are of divers sorts as is pleaded see vers 28. Agayn the word diaconia signifyeth sometime any spiritual work proceeding from any member or officer of the Church as 2 Cor. 8. 4. almes is caled diaconia 1 Pet. 4. 10. diaconein signifieth any work that proceedeth from any gift So it may signify here and all the works that follow almost may be referred thither Onely there are certaine energemata mentioned in vers 10. Replie I perceive though the light shineth in darknes yet the darknes comprehendeth it not especially when men doe wink with their eyes least they should see The sun shineth not clearer at noon then the truth shineth out of this scripture with M. S. seeks to darken with a clowd of deceit The Apostle teacheth first that one and the same spirit of God bestoweth on the Church diversities of gifts to one the word of wisdome to another the word of knowledge c. Secondly that one and the same Lord Iesus Christ giveth to his Church diversities of ministeries or offices that so the divers gifts may be ministred to the people doctrine by the teacher exhortation by the exhorter or pastor government by the ruler c. Thirdly that one and the same God the father of whom are all things worketh or effecteth diversities of effects or operations in the Church by those divers gifts and divers ministeries For example as Christ is given for Prophet Preist and King of the Church a Prophet to work upon the knowledge of men that they may discern syn and righteousnes a Preist to work upon the will and affections killing them as sacrifices that a new and reasonable creature may be given up to GOD asking that the things taught by prophesie and applied by preisthood may be orderly practised in life preserved from all adverse power and in the end perfected even so in his Church besides extraordinarie
19. 27. Apoc. 14. 9. 10. 11. Loe here the truth which I defend confirmed by my adversaries owne penn for this is the onely thing which I plead that Christ ruleth his people onely by his own lawes and officers as mine opposite himself granteth yet see what an outcrie he maketh against me as teaching such Antichristianisme as was never heard of before But by his former dispute against the Presbyterie himselfe is found to be one of those enimies that wil not have Christ to reign over them by his own offices and lawes Wheras he putteth the question thus how farr the sheep must obey the Elders which ar shepheards that is not the point between Mr. Bern. and me neyther medle I with it yet if any be desirous to know my mind in general it is So farr as the shepheards doe teach rule and direct the sheep in the wayes of Christ by his owne word and lawes so farr at they al jointly and every one severally bound to obey and submit to their shephards and no further For although this be the ordinary way of teaching and governing the Church yet if extraordinarily it fal out that the shepheards walk and lead awry and the sheep go aright then is neyther the whol flock nor any one sheep to follow or obey them unlesse they wil fall togither into the ditch Neyther wil that reason which M. Sm. so laboureth about namely that the Ministery is not by succession but by election of the church make ought against me unlesse the man thinketh this consequence good If Elders be chosen by the Church then are they not to teach and rule the Church by Christs word and lawes The contrary rather is true For if the Church be authorized and commanded of Christ to chose and set Elders over them for to teach and rule them by his own word and lawes and are also commanded to obey and submit themselves unto their Elders then are the Elders to teach rule them by Christs word and lawes and the Church is therin to obey But the first is true as the scriptures and reasons forealleged prove Therefore alsothe latter No more wil that similitude of a body which as all parables will easily be perverted being streyned beyond the purpose of the holy spirit help ought against the truth I defend For as God hath disposed the members every one of them in the body at his own pleasure given them severall faculties so as all the members have not one work and as the eye for seing the ear for hearing the mouth for speaking c. doo administer not for particular mebers onely but for the whol body even so the Church hath many members with diversities of gifts and diversities of offices or ministeries which they are to attend unto and execute for the whol body the whol not the particular members onely as this man fansieth are to obey and submit unto these distributions administrations being al of the Lord as the Apostle teacheth And as al the members of the body have not the gift of speaking seeing smelling c. but these are bestowed on special members for the use of al so in the church al are not prophets or al teachers or al governours c. but to one is given the word of wisdome to another the word of knowledge c. unto the administration of which gifts by the due offices or members al the body is to submit and obey in the Lord. So that a wonder it is any man should have the face to blame me with Antichristianisme for disclayming that position which M. Bernard imputed unto us namely that the power of Christ that is avthoritie to preach to administer the sacraments and to execute the censures of the church belongeth to the whole church yea to overy one of them or for affirming some special authoritie to be committed to the Elders for reaching and ruling the church by Christs own word and lawes unto whom the other brethren are to obey alwayes in the Lord. What would it be but a mere confusion and abuse of the holy ordinances of the gospel if every one in the church should administer perform the works of al Christs ministers which they may if the power and authoritie perteyneth unto them for who may abridge the saincts of these things And most strange it is that M. S. if any thing may be strange in him would thus inveigh against me when in handling this very poynt against M. Bern. he writeth thus Wherefore I say unto you that the gifts of preaching administration of the sacraments and governing are given unto some men but the offices and officers indued with these gifts are given unto the church c. If but some men in the church have the gifts of preaching administration of sacraments governing wil M. S. blame me for deneying this position of M. Bernard that Christs power and authoritie to preach administer the sacraments c. belongeth to every one in the church Have they authoritie to preach or govern which have not the gifts of preaching or government I leave the judgment of this controversie to every wise hart And this I hope may suffice for clearing my self of Antichristianisme in that which I wrote about church goverment being the mayn thing which M. Sm. hath wrested against me Other things there are which he girdeth at breifly and which I omit to strive with him about whom I see to be set upon debate And how adversarylike he dealeth with me in mangling corrupting and depraving my answers for his advantage they that compare them with his book may see Let this one be an instance To an objected error against us I thus answered Neither is this position set down in our words to my knowledge neither doth Mr. Bernard take away but confirm rather the thing that we hold for he granteth that they offend God which may and doe not ordinardie having meanes offred live in a church rightly constituted we grant that many of Christs subiects for want of meanes doe not live in a true constituted church If therfore he were not a caviller he would not have reckned this among our errors This my answer M. S. of his liberalitie hath set down in his book thus M. Ains answering M. Bern. pag. 173. vseth these words Neither is this position set down in our words to my knowledge if therfore M. Bern. were not a caviller he would not have reckned this among our errors Thus having dealt more injuriously with my words then the unjust steward did with his Masters reckning in abating more then half of my writing without so much as any note or mark to intimate of further matter in my answer which he maketh almost senselesse he procedeth to charge me with forsaking the defence of the truth and then runns on to justifie that he had written to Mr. Bernard which I knew not of But for his