the word and one joynt action with it so as one and the same word is used in the holy tongue both for to read and to preach it is a part of the vvorship or service of God in spirit in the gospel of his son as Paul speaketh Rom. 1. 9. But woe unto them that speak good of evil and evil of good and vvith feighned vvords make merchandise of mens sovvls their judgment long agon is not farr off and their damnation sleepeth not A translation being the work of a mans wit and learning is asmuch and as truly an humane writing as the Apocrypha so commonly called writings are and seeing it hath not the allowance of holy men inspired but is of an hidden authoritie it may be iustly caled Apocryphon for the signification of the word importeth so much and therfore not to be brought into the worship of God to be read The Apocryphal vvritings are humane both in matter and form in language letter vvords sentences method and order the book of God set over into English notwithstanding the difference of the letters and sounds is yet for the substance divine the words sentences and methode heavenly He that translateth faythfully altereth not the nature of the work translated neyther maketh he it his own Luke translating into Greek Esaias prophesie from the Hebrue Luk. 4. 17. 18. and we translating it into English have not changed the prophesie it self from divine to humane from Gods work to mans it was no fruit of our wit or learning to find out such a prophesie of Christ but we understanding the originals expresse the same thing in English which Esaias wrote and it is his prophesie not ours And the visions of Iohn in the Revelation now Englished are not as much and as truely an humane writing as if M. Smyth should make a book of visions or dreames out of his own witt and learning and set it forth in English Wherefore his hart is striken with the darknes of Aegypt that can see no difference betwixt the Prophets and Apostles set over into our tongue and other mens apocryphal writings but maketh these alike asmuch and as truly humane Agayn this enemy of Gods book is herein condemned by his own mouth for the apocrypha commonly so called are holden and described thus These books c. are called apocrypha that is books which were not received by a common consent to be read and expounded publikly in the church neyther yet served to prove any poynt of Christian religion save inasmuch as they had the consent of the other scriptures called canonical to confirm the same or rather whereon they were grounded These things are spoken of the Apocrypha not as touching the outward letter or language but for the substance or things in them conteyned But M. Smyth alloweth translations to be read and expounded publikly in in the Church and made a ground of our fayth which agreeth as wel with this his argument as did the evil servāts plea with his practise Luk 19. 20. 22. c. Al the arguments used against the reading of homilies and prayers may be applied against the reading of translations in time of worship as 1. they do stint or quench the spirit which is contrary to 1 Thes. 5. 19. 20. 2 Cor. 3. 17. 2. They are not the pure word of God and so contrary to Eccles. 12. 10. Mat. 15. 9. 3. They are the private works of men contrary to 1 Cor. 12. 7. 8. 2 Pet. 1. 20. 4. They are the private openings or interpretations of the prophesies of scripture contrary to 2 Pet. 1. 20. 5. They contradict the gifts bestowed by Christ upon the church for the work of the ministerie contrary to Eph. 4. 8. 11. 12. Act. 2. 4. Joh. 16. 7. 6. They derogate from the vertue of Christs ascention and dignity of his kingdom contrary to Ephe. 4. 8. 7. They blemish Christs bountie to and care of his church contrarie to Ioh. 14. 16. 18. 26. 8. They disgrace the spirit of God setting him to schole contrarie to 1 Ioh. 2. 27. 9. They bring into the church a strange ministration contrarie to 1 Cor. 12. 5. and so a new part of the Gospel or covenant contrarie to Gal. 3. 15. 10. They do not manifest the spirit which cometh from within but the letter which cometh from without 2 Cor. 3. 6. Therfore they are not spiritual worship Joh. 4 24. with 2 Cor. 3. 17. Gal. 5. 1. and 4. 31. Indeed if lyes may goe for arguments here is a heap What Lucian could have written more reprochfully slanderously of the holy scriptures Cannot the written word and spirit of God his scriptures and his gifts to open them stand togither but one must contradict stint quench and disgrace another Did Christ when he took the book read the text and after spake from the same to the people did he herein contradict his own gifts blemish his own boūtie stint or quench the spirit in him or did the church of Israel contradict Gods gifts or quench his spirit when they preached read the law every sabbath Or did the churches of Colosse Thessalonica c. run into any of these evils by reading the scriptures in the publik assemblies Nay rather this adversary would quench the spirit by abolishing the scriptures out of Gods worship seeing Gods spirit is in his scriptures and he having commanded them to be written commandeth also him that hath an ear to hear what in them the spirit speaketh to the churches Let him not here cavil that he meaneth these things of translations onely for vve have heard before hovv even the original scriptures are also by him shut out of Gods vvorship and the reading of them so condemned for ministration of the letter Iudaisme Antichristian But some special things here are vvhich he seemeth to bend at translations onely as that they are not the pure word of God and so cōtrary to Eccles. 12. 10. Math. 15. 9. So then belike vvhen vve read the lavves of God thou shalt not kil thou shalt not steal honour thy father and thy mother or any other scriptures hovv faythfully soever translated into English vve read not the pure word of God nor as Solomon sayth an upright writing the words of truth but we do that which Christ blamed the Pharisees for Matth. 15. 9. worship God in vain teaching doctrines the precepts of men Loe here some part of the deepnes of Satan who would perswade that the pure word of God the upright writing the words of truth cannot be written in English no nor spoken for if they may be spoken they may be written but vvhatsoevet is written by consequent spoken of us in our mother tongue is a doctrine and precept of men For thus farr reacheth this impious argument Againe wher he calleth them private works of men private openings or interpretations of prophesies contrarie to 1 Corin. 12. 7.
doth 2 Cor. 3. of reading the scriptures were to follow the devouring words of the deceitful tongue 3. Because upon the day of pentecost and many yeares after the churches of the new testament did use no bookes in time of spiritual worship but prayed prophesied and sang psalmes merely out of their harts Act. 2 4. 42. and 10. 44. 48. and 19 6. 1 Cor. 14 15 17 26 37. 4. Because no example of the scripture can be shewed of any man ordinarie or extraordinarie that at or after the day of pentecost used a book in praying prophesying and singing psalmes if yea let it be don and wee yeeld Nay it is not in mens power to yeeld to the truth though it be shewed them or though their own writings convince them it is in God that shevveth mercy First M. Smyth holdeth that such reading as vvas in the Ievves synagogues was common to the churches of all ages Secondly he sayth the scriptures are to be read in the church and to be interpreted Col. 4. 16. compared with Luk. 24 27 1 Cor 14 27. and 12. 10 by proportion 2 Pet. 3. 16. If these assertions and these places alleged let the reader look and examine them prove that the scriptures are to be read in churches as in deed some of them doe we need fight no longer the enemie unawares hath yeilded the feild His florish that he maketh how the churches of the new testament used no books because no example can be shewed is a deceitful argument For when there is a ground from God to doe the thing we are to suppose men did it although it be not expressly written And this adversary granteth the scriptures were to be read and we are sure that the churches were to be taught by the men of God and Paul sayth that al the scripture is profitable to teach to improve to correct to instruct in righteousnes that the man of God that is the minister of the new testament as wel as of the old may be absolute made perfect unto al good works Wherfore as the Preists and Levits which were to teach Israel taught them by reading expounding the scriptures so doubtlesse did the ministers in the Apostles dayes upon the same ground and proportion though their particular form of administration be not expressed That cavil of spiritual worship which as a leprosie overspreadeth al M. Smyths book is before taken away Praying never was by reading out of a book prophesying singing psalmes being extraordinary gifts of the spirit were also uttered by the spirit without a book Al this notwithstanding the scriptures were read and expounded to the people so must be stil and this though it be not proskunesis adoration supplicatiō or worshiping of God in the strict sense yet is it latreia his worship or service in general 5 Because none of the bookes of the newe Testament were written many yeres after the day of penticost at the least 7. yeares and the Churches al that time could not use the books of the new Testament which they had not But they could use the books of the prophets which they had wherin both old newe Testament were conteyned And Peter cōmended the Churches for taking heed vnto them as to a light that shined in a dark place 6. Because the Churches of the Greeks had no books to use that they might use lawfully for they understood not hebrue and the septuagints translation ought not to be used or made the Apostles made no Greeke translatiō c. If they had no books to use they were blamelesse if they used none But they had the Greek translation which was lawful to be made and used in the Iewes synagogues as anon shall be shewed when the Septuagints work cometh to be scanned 7 Because as in prayer the spirit onely is our help and ther is no outward help given of God for that kind of worship so also in prophesying and singing 1. Cor. 11. 4. and 14. 16. God never gave books to read for prayers unto him but pre pared mens harts and bended his ear And as every man knew the plague and consequently the benefit in his owne hart so was he to pray supplicate unto God who heard in heaven and was mercifull and did as he knew every mans wayes and hart But as in praying men speak their minds to God so in preaching God speaketh his mind to us and this he doth by his scriptures and by gifts unto men for teaching and applying them ordinarily to his Church Prophesying and singing hath often been performed by the spirit without book both in the old Testament and in the new If any now have such gifts it were folly to say they must read them out of a book Reading the scriptures is for ordinary teaching which by extraordinary gifts was never destroyed and things coordinate ar not contraries 8 Because it is against the nature of spirituall worship for when we read we receive matter from the book into the hart when we pray prophesy or sing we utter matter out of the hart unto the ear of the Church Ezek 2. 8. 19 and 3. 1. 4. Rev. 10. 8. 11. If Ezekiel a Preist under the law prophesyed without a book and yet reading the book of the lawe and expounding it was their ordinary service every sabbath as before is manifested all men may see that these two may stand together in Gods worship and not one throw out an other as M. Sm. would have it Neyther is it against the nature of spiritual worship to read Gods book in the eares of the Church for if it be worship in them to heare the spirit speak out of the Ministers hart it is worship also in them to hear the spirit speak out of the holy book And it cannot be deneyed but Gods spirit speaketh there and that which commeth out of the hart of man must be tried by that book and accordingly accepted or refused As for the Minister himself when he readeth out of Gods book and when he speaketh by gift of the spirit the meaning of the scripture to the people he serveth God in them both having Christ himself for an example Luk. 4. 17. 21. 9. Because upon the day of Pentecost fyerie cloven tongues did appear not fyerie cloven books Act. 2. 3. and alwayes there must be a proportion betwixt the type and the thing typed Upon the day of Pentecost the fyerie law was given in books Deut. 33. 2. Exod. 24. 4. 12. upon the day of Pentecost the fyerie gospel was given in tongues Act. 2. 3. Mat 3. 11. Act. 1. 5. the book therfore was proper for them the tongue for vs. In deed if any fyerie bookes had appeared at the giving of the law M. Smyths allegorie would have had some light but when as no such thing was seen but
Moses and it should continue after the end of the world for moralities indure for ever but books and so reading of books shal perish Men should kisse the lips of him that answereth upright words but our adversary answereth with a froward mouth He sayth the law was commanded to be read but once in seven year these words but once are not of the law but of his own false comment There was a special charge to read the book then in the eares of al togither not intending to read it but then For every sabbath was to be sanctified and al things are sanctified by the word and prayer and Israel knew this wel and therfore from old tyme read the word in the synagogues every sabbath and our Lord Christ accompanied thē in this holy work so that he is more then Sadducean blind which sayth it was commanded to be doon but once in seven year No better is the next plea that because writing reading began with Moses was not frō the beginning of the world therfore the law of reading is not perpetual neither bindeth us now a Familist or Atheist may likewise say baptisme or the Lords supper in the particular outward act is not to cōtinue til the worlds end because it was not from the beginning but began with Christ. A practise commanded of God at what time soever is to continue til by him it be repeled which reading the scriptures never was but repeted and augmented by the Apostles writings Like vanitie is in the reason following books and reading of books shal perish when the world is at an end therefore now whiles the world continueth we are not bound to read Gods book Mought he not have made these reasons against preaching the word and other ordinances of God as wel as against reading seeing these shal cease also at the end of the world But a seduced hart hath deceived this man that he cannot deliver his sowl nor say Js there not a lye in my right hand Secondly sayth he it is moral in the equity that is that al meanes must be used to attayn the knowledge of the truth wherof reading is a principal and yet hence it followeth not that reading is eyther part or meanes of spiritual worship For books are things meerly artificial as are pictures and images Gen. 4. 22. Here again the enemie is caught in the snare of his own tongue for if reading Gods law be a principal mean to attayn the knowledge of the truth now as it was in Israel Deut. 31. 12. and so moral perpetual then his former cavils against the objection may be cast as dung upon his own face Then do we wel to read Gods word in our church for that end and M. Sm. hath doon wickedly for it to blame us and charge us with idolatrie To hide this his shame he runs into his old borough that it is no part or meanes of spirituall worship but out of this he hath been often hunted before and wee are sure that observing it according to Gods wil we worship serv God in spirit and truth as wel in this as in other like ordinances of the gospel His matching of books with Tubal-cains craft Gen. 4. 22. images sheweth how his idol error hath shut his eyes that he cannot see his hart that he cannot understand For in holy scriptures wherof we speak the mynd of God is made known unto us and his spirit is in them so as when we read in the book of Moses we read that which is spoken to us of God as the Evangelists in playn words teach us whereas in handicrafts we see or enjoy but the fruit of mans wit and skil and an image without life is the teacher of lyes Such impious comparisons seem rather to come from Tubal-cains forge then from any possessed with the spirit of God Reading the law was performed in the Synagogue and not tyed to the temple an argument that reading is not ceremonial but moral for no part of ceremonial worship was performed from the tabernacle or temple This objection with the reason I think was never so made of any but by M. Smyth himself It is true that reading was not tyed to the temple it is true also though this argument thus framed hardly proveth it that reading is not ceremonial The last branch is untrue for some ceremonies or figurative services were performed out of the temple His answers to this obiection are for the most part true being wel understood but in part false when by the way he denyeth reading the law to be a moral action wherof he giveth no reason at al and the thing is handled before Luk 4. 16. Christ stood up to read and redd his text and then preached out of it Now his actions are our instructions and therefore we are to read words out of a book in time of preaching or prophesying This objection M. Smyth hath falsified it was never thus pressed by us for translations whereof now we treat but thus Luke reporteth that Christ read where it was written The spirit of the Lord is upon me c. This text Luke setteth down in Greek which Esaias wrote in Hebrue whereupon it followeth that the scripture translated into an other language is the same scripture stil for the substance of it though the letter and language differ and is not an apocryphal humane vvriting and so an idol in Gods vvorship as Mr. Smyth blasphemed Els Luke and the new testament cannot be defended against Ievves that should cavil hovv humane apocryphal vvritings are cited for divine and canonical Thvs serveth it to prove the reading of translated scriptures by necessary consequence and that vve are not bound to bring the book of the law and prophets in Hebrue when we vvould read to the people and so interpret or read mentally out of it as M. Smyth then dreamed though since he is fallen to forbid the Original Hebrue also in Gods vvorship as vve have heard before But M. S. finding as seemeth this objection too heavie for him hath sought to change it as he could best make ansvver vvhich is thus First in that it was doon in the synagogue by Christ which was neither Priest nor Levite it is an argument that it was no proper part of the worship of the old Testament but of that nature as was the exercise performed by Christ and the doctors in the temple so that reading most properly is searching the scripture which is not worship Christ as his custome was sayth the scripture went into the synagogue on the Sabbath day and stood up to read and after speaking from the scripture which he had read al bare him witnesse and wōdred at the gracious words which proceeded out of his mouth He sate dayly teaching in the temple and in the synagogues among the people But al this reading and teaching vvas no
proper part of the worship of the old testament vvith M. Smyth because he was neither Preist nor Levite Hovvbeit before he vvould needs persvvade us by a mystical interpretation that Christ having by the use of the book fulfilled the law of reading he shut the book to signifie that the ceremonie of book-worship was now exspired So svveet an accord harmonie is in his vvriting Wel Christs action here is excluded from being a part of Gods vvorship But M. Smyth though he vvere neyther Priest nor Levite of the old testament nor Apostle Prophet Evangelist Pastor nor teacher no nor member of the church of the nevv testament he and his followers having dischurched themselves and dissolved their communion yet he in that estate preached and anabaptised himself and then anabaptised others and this in him was the worship of God or els of the divil properly so caled And hath not this man behaved himself like a proud Korah that without al office would presume to do these things which he counteth proper worship and yet censureth Christs action in reading preaching of the word to be no proper part of worship because he was neyther Preist nor Levite Shal the word out of Christs mouth read and applied with al grace of the spirit which he had without measure be no proper part of Gods worship and shal the word which Mr. Smyth uttereth out of his hart be proper worship And of what nature may we think was that exercise performed by Christ and the Doctors in the temple was it none of Gods worship He was I am sure in his fathers busines among the teachers of the word whom he heard whom he asked whom he answered with such understanding as astonied al that heard him If M. Smyth esteme his own teaching or prophesying used in his synagogue to be the worship of God and this of Christ and the teachers of Israel in the temple to be not his worship he is worthy of al true Christians to be holden Anathema But reading sayth he is serching the scriptures which is not worship But reading say I as Christ now did is proclayming the word of God unto the people and if preaching be worship reading in this sort is worship not proskunesis supplication or prostrating unto God but latreia a worship or service of God in the spirit in the gospel as before hath been manifested Secondly sayth M. Smyth Christ had the Originals the Hebrue text of Esay the Prophet and read or interpreted out of it for it is doubtful whither he uttered the Hebrue words or spake the sense of the Hebrue in the Syriak dialect and therefore from hence reading a translation cannot be concluded but eyther reading or interpreting the Originals How it maketh for translations I shewed before against M. Smyths frawd and to that we have no answer but by-matters brought as clowds to darken the light And if we had alleged this for the Originals yet Mr. Smyth would not have allowed it as before hath been shewed He doubteth whither Christ spake in Syriak or not but if he so did preached or prophesied in that common language as before I have shewed it most likely and preaching or prophesying be properly worship and instituting worship in a common tongue Be as unlawful as sacrificing a dog as M. Smyth before affirmed wil not he be found a blasphemer of Christ as one that speaks not by the spirit of God calling Iesus execrable Thirdly sayth he hence cannot be concluded that manner of preaching now used that a man shal take his text and then divide it into parts analysing it rhetorically and logically collecting doctrines and uses from every member c. of his text al this while he hauing his book before his eye to help him at al assayes a thing whereof I am assured the holy scripture yeeldeth no warrant that it may be counted a part of spiritual worship For though the scripture may be so handled and that for very profitable use yet that is rather a scholastical lecture then an Ecclesiastical worship it is rather an inquisition and serching of the holy spirits intent and purpose then prophesying If the scriptures may be so handled and that for very profitable use surely Mr. Smyths schisme and charge of idolatrie layd upon us had very unprofitable use and wicked end For his owne conscience can testifie for us if it be not feared that we never pleaded for other use of the scriptures then was in Israel where Christ read the text and after taught from and applyed it where the law was read the sense given and the people caused to understand the reading where lectures were of the law prophets in their synagogues every sabbath and other such like exercises But because we did thus out of our translated English bibles of him called apocrypha he accused us of idol-latrie that is the worship or service of idols we mainteyned it to be theo-latrie that is the worship or service of God because it was Gods word not mans though written in English This point is now sought to be shifted off and a nue question made whither reading the scriptures in the Church may be caled worship which I have cleared before His sophistical distinction of scholastical lecture and ecclesiastical worship we heard not of til now and it serveth him in no stead for every such lecture in the Church to Christs scholars is the latreia or service of God not of Idols and is a manifestation of the holy spirits intent as of old was in prophesying The teacher most properly doth then inquire serch when he prepareth himselfe privatly by reading studie and meditation to expound the scriptures in publik Were not the voices of the Prophets in Israel a manifestation of the spirits intent But when they were read in the synagogues their voices were heard as the scripture teacheth Act. 13. 27. Lastly sayth M. S. if we must needs be tied to this example of Christ which J see no reason for seeing reading was of the old testament then the example of Christ shall bind also thus farr as that the book shal be layd aside so soon as the text is read and the book that is used shal be the originals which is nothing for vocal but for mental reading or for interpreting which I never have thought to contradict c. No man that I know tieth to follow this particular example We doubt not but men may teach without any book But that it is lawful by Christs example here to read open and apply the scriptures as by other examples of him also to preach without reading The mayn thing is left and new questions set on foot We know wel he at first contradicted not mental reading as he calleth it or interpreting out of the originals though now he writeth against the use of the originals also as before we have seen so fast he
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
distinction be not true then M. Sm. is a deceiver properly so called who to make things serve his hereticall humour and hide his blasphemies against our reading of the holy scriptures in the Church hath digged thus deep to find a pit whereinto to fell the righteous though himself by Gods iudgement be fallen into the same And here by the way I will briefly note M. Smyths methode in contriving of his book for the advantage of his cause The three offices of Christ in prophesie preisthood and Kingdome he reduceth vnto two 1. kingdome and 2. preisthood comprehending prophesie vnder the preisthood as a branch of it Deut. 33. 10. Rev. 1. 6. with 1 Cor. 14. 31. Act. 2. 17. 18. Whereas by the same ground of Deut. 33. 10. he mought have made the kingdome also a branch of the preisthood for the Preists were to teach Iaakob Gods judgements and Israel his law as well in cases of controversie plea and strife which M. Smyth maketh actions of administring the Kingdome as in other doctrines of exhortation and comfort But I find in the scripture that Moses not Aaron the Preist is made a figure of Christ as a Prophet and Prophets there were many in Israel of other tribes then Levi seing then Moses the Prophets caried types of Christs prophesie Aaron and the Priests of his priesthood David and the kings of his kingdom I would not now confound the priesthood prophesie in Christ any otherwise then the priesthood and kingdome but keep a like distinction in them al as in Christ the head so in the Church his body Againe as in heavenly order the 1. manifestatiō of mans syn and miserie by the law of his justice happines by the gospel also the 2. work of mans redemption by sacrifice 3 the conservation of this grace wrought for the Church against al enemies are three distinct things one following another so Christ in his administratiō observed this order distinction first teaching the Church as a Prophet above three yeares then offring up himself as a Preist sacrifice to his father for his Church and lastly rising ascending into heaven to the right hand of God there to reign as king until al his enemies be made his footstool Now M. Smyth maketh prophesie one with the Priesthood because he would have these two to be Gods worship the kingdome he speaketh of first and excludeth al the actions of it from Gods worship Whereas the Gospell is called the word of the kingdome and Christ when he preached or prophesied is sayd to preach the kingdome of God and the doctrines which he taught were the secrets of the kingdom and the Apostles in their sermons preached expounded and testified the kingdom of God Wherefore they be deep waters which M. Sm. hath found that the actions of administring the kingdome should not be worship and yet the preaching of the gospell or prophesying shal be worship and that in the highest degree properly so called If he followed not fansy in these things rather then sound judgement let the prudent iudge Like vanity he sheweth in this that having made the scriptures to be the matter of our worship now he makethnot them to be the matter also of Gods worship in Israel but beasts incense oil fat c. and the form of our worship to be the spirit but the forme of theirs to appear in honey leven fyre salt What had not they the written word of God for a ground of their religious actions as well as we have the written word had not they the good spirit of God to instruct them as we have had they not praying prophesying singing c. by the spirit as we How is it then that this man maketh the matter and form of Gods worship in Israel to consist in such carnall things There is a depth of abomination herein which is the ground of his anabaptising heresie For wheras th'Apostle magnifieth the Iewish Church above the Gentiles in many respects this proud Gentile disgraceth them extremely saying that their Ministerie worship government was carnal that faith and repentance was not required to the matter that is the people of that Church but onely a carnall holynes with many such like vituperies which out of his carnal hart he uttereth against them But for their worship which we have in hand let him shew if he can what one thing we have which they had not before vs. He maketh the parts of our worship to be three praying prophesying singing all these they had and vttered them by the spirit as the scriptures every where manifest and though they had many carnal rites with these as sacrifices incense c. yet was not their worship carnal for we have also some carnall rites as washing with water in baptisme the eating of bread wine in the Lords supper have we therefore a carnall baptisme a carnall supper if not neyther had they a carnal worship though carnall rites were adjoyned unto their worship But as God whom they worshipped was a spirit so worshipped they him in spirit and with faith exspecting that promise which God made vnto them of salvation by Christ as Paul testifyed of the whol body of that Church that the twelve tribes instantly serving or worshiping day and night hoped to come vnto it shewing further that the gentiles are of the same or one joynt body with them fellow-heyres and partakers of the promise in Christ. M. S. having shewed as he thought the matter and form of the Iewes worship inferreth vpon it thus Hence it followeth sayth he that the worship that beginneth in the book or translation commeth not originally from the spirit but from the letter or ceremony and so is not properly of the new Testament but of the old 2 Cor. 3. 6. If this followeth upon the former description of their worship and ours I think it comes a great way behind that few wil be able to see it For did the matter of their worship the beasts incense oil c. proceed out of the book or did the form seen in fyre and salt come from the book any otherweise then our praying preaching and ministring of the sacraments dooth or must doe Did they look on a book when they kindled fyre on the altar or cast salt on the sacrifice if not how followeth this halting inference That the worship performed in reading the scriptures proceedeth originally from the spirit even from God whose spirit is in his word and who hath commanded it to be read and that such reading is not the ministerie of the letter spoken of 2 Cor. 3 6. shall through Gods grace anon be proved in handling the second point of the scriptures Here next followeth to be considered Mr Smythes allegories opening the worship of the new testament by the type in the old Their Church Ministery worship government
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
castout the court which is without the temple and not measure it for it is given to the gentiles Hence doth M. Smyth gather that the Israelites which were wont to worship in the courts of the Lord did signifie the gentiles that is the Antichristians and consequently the court must betokē Antichrists Church and the worship Antichrists worship Thus one dark scripture is alleged to overthrow the cleare doctrine that shineth throughout al the prophets Yet even this place it self mought have taught him better For first the commandment to measure the temple altar and worshipers signified the restoring or repayring of Gods Church and people after some destruction desolation as the like visions shewed to Ezekiel and Zacharie after the destruction of Solomons temple do manifest Secondly wheras the court and the holy citie was not mesured here by Iohn as before by the other prophets they were and as afterwards Iohn did see it may teach us that as yet there was not a ful restauration of Gods Church and worship from the defection of Antichrist Thirdly in that the court is here sayd to be given to the gentiles the holy citie should be troden under foot of them a time limited how long two fourtie moneths this argueth that the court was not made nor the citie builded for them but by Gods permission for the chastisement of men was given unto them for a season during which tyme his two witnesses should prophesie against them And thus it is said of the figure the first temple and city I have given the dearly beloved of my sowl into the hands of her enemies So al Iudah was given into the hand of the king of Babel and Esaias complayneth how the adversaries had troden down Gods sanctuarie as here they tread down the holie citie And if the court of the temple must needs signifie Antichrists court because it was given to the gentiles then must the holy citie by which name Ierusalem is often alled signify also Antichrists citie Church because it was troden downe of the same gentiles but all the Prophets shew that it signified the Church of God Fynally if M. S. would have interpreted scripture by scripture not by his own fansie he mought have seen a figure of those gentiles Rev. 11. set forth by the Psalmist O God the Gentiles are come into thy inheritance thine holy temple have they defiled and made Ierusalem heapes Where by Gentiles are not meant the Israelites but Babylonians or other hethen persecutors and the very name Gentiles Rev. 11. whereby Antichristians are called should have taught him to look for their type not in the Church of Israel but in their adversaries as Antichrists Church is called Babylon and Christs Ierusalem And as the gentiles of old exposed the dead bodies of Gods saints unburied to the beasts and birds so these gentils here having killed the Lords witnesses would not suffer their carkesses to be put in graves But M. Smythes base account of Israel to be but a carnal people brought him to this dotage to make them in their assemblies and worship to be figures of Antichristian persecutors This being thus cleared the reader may tast how unsavoury and bitter M. Smythes wormwood is who to abolish the reading of Gods word out of his worship and service would make the reading of it in the Church of Israel to signify it should be read in the Churches of Antichrist but not of Christ. Having handled thus the essential causes of Gods worship with the types in Israel next folow the parts and kinds of the same which M. Sm. sayth are 1. praying 2. prophesying 3 singing psalmes Psal. 50. 14. 17. 1 Cor. 11. 4. and 14. 15 17. 26. Iam. 5. 13. Rev. 19. 10. Worship properly so called whereof he would seem to intreat is not so large as here he makes it and if he mean worship in generall it is more large then these three particulars do expresse Worship strictly taken for that which in Greek is proskunesis betokeneth a prostrating or supplicating vnto God is in scripture applied and annexed vnto prayer Exod. 34. 8. 9. vnto thanksgiving Gen. 24. 26. 27. vnto offrings sacrifices after whichit was performed 1 Chron. 16. 29. with 2 Chro. 29. 29. unto the bringing of first fruits with acknowledgement of Gods goodnes Deut. 26. 2 10. vnto confession praysing and blessing of God Nehem. 9. 3. 2 Chron. 7. 3. 1 Chron. 29. 20. Iob. 1. 20. 21. and sometimes it is set downe absolutely where these or some of them are to be understood Act. 8. 27. Exod. 4. 31. Wherefore it is truely and properly applyed vnto all manner supplication or calling on the name of God But that it may fitly be applyed unto prophesying no scriptures that I know of manifest neyther will the nature of the action bear it Prophesying to speak properly of it as is meet in such controversies is one of the extraordinary gifts of God vnto his Church by his spirit as we have example in Israell Num. 11. 25. 26. as was foretold by Ioel to be at Christs coming Ioel 2. 28. 29. and as was fulfilled vpon the Apostles members of the primitive Churches Act. 2. 4. 17. and 19. 2. 6. 1 Cor. 14. Now why M. Sm. should choose out this one gift and neglect all others except singing a Psalme and make it above the rest properly worship I cannot tel If he vse it for that which generally is called the preaching of the word it is not fit in this place where propriety is by himself pleaded for and should in deed be vsed He mought have seen in the same 14. to the Corinthes fowr wayes of teaching noted by the Apostle vers 6. eyther by revelation or by knowledge or by prophesie or by doctrine and examples of these fowr in the Christians practise For Paul spake of revelations to the Church of Corinth 2 Cor. 12. 1. 2. c. and Iohn by revelation to the Churches in Asia Rev. 1. 1. 2. 4. 9. 10. c. and by knowledge the same man spake to the Church in generall when he reported that which they had seen heard handled and knowne to be true Ioh. 19. 35. 1 Ioh. 1. 1. 3. and Peter dooth the like 2. Pet. 1. 17. 18. by prophesie when by secret instinct of the spirit they wer moved to speak somthing which tended to the edifying exhortation comfort of the Church 1. Cor. 14. 3. 29. 30. 31. Act. 19. 6. by doctrine when they scanned the scriptures and gathered doctrines and exhortations from them Heb. 4. 3. 4. 7. 7. 1. 2. c. Rom. 4. 3. 4. c. Luk. 4. 17. 18 21. And this latter is the surest way and safest now for the Church when by the scriptures they are taught the wil of God the other extraordinarie and miraculous gifts being ceased Therfore the Evangelists and ordinarie ministers of churches are
the book be to him that readeth of the nature that an image is to him that gazeth who would not plead for them both alike to be used or rejected But what if an other would come and say that words or speaches are in the nature of trumpets or bells and therefore in the nature of ceremonies and so by consequent as the silver trumpets golden bells in the Law were ceremonies ended by Christ so speaking or preaching of the word is likeweise ceremonial men now must be all taught by the spirit Hath not this as good a colour against the audible voice as the other against the visible writing For as the sound of the voice affecteth the eare and understanding of the hearer so the sight of the letter affecteth the eye understanding of the reader and as far dooth a book differ from an image in this respect as a man from a bell A bell when it soundeth in the eare yeeldeth no distinct articulate voice for the edifying of the hearer but a man when he speaketh is vnderstood of the hearers his reanable voice dooth edify so an image when it is looked vpō affoardeth a man no edification no not if it were an image sent frō heaven unlesse it had a voice withall but a book when it is read informeth the mind and feedeth not the eye onely as dooth a picture An image picture hath a mouth speaks not no spirit or breath of life is in thē but the book of God is theopneustos inspired of God his spirit life is in it it is not a dumb teacher but speaketh testifyeth the mind of God and by that which is there written the spirit speaketh to the Churches Wherfore a mayn difference is to be put between livelesse pictures Gods lively oracles in his book so in all writings And if M. S. continue in this mind that a book and an image are both of a nature I could with he would set out no more books but images in their sted so should lesse harm come unto mens soules then now dooth by reading his hereticall writings But if books and writings be in nature of ceremonies reading as he sayth ceremonial wherof he giveth this reason for as the beast in the sacrifices of the old testament was ceremonial so was the killing of the beast ceremoniall how is it that he sayd before of reading that it is a lawful ecclesiastical action dooth not the lying tongue vary incōtinently For shall we have legall ceremonies the shadow of things to come whose body is in Christ to be used as lawful ecclesiasticall actions may we not then have pictures images of cherubims c. for ecclesiastical use as we have the holy scriptures which by M. S. religion are in the nature of images ceremonies In another place he sayth As musicall instruments and playing vpon them was typicall because it was artificial so reading of a book was typicall also because it is meerartificial So then the playing on the organs and the reading of the scriptures are both of a nature both types and ceremonies so abolished How near these reasons groūds do reach to Iudaism Familism I leave unto the wise to judge and future things wil shew more for as yet the wandring starrs have not run al their course Of the Original scriptures AFter his censure of books in general to be of the nature of images M. Sm. cometh to fight against the use of Gods scriptures in his worship beginning even with the Originals the Hebrue and Greek as they were written by the prophets Apostles Wherin he is fallen into a higher degree of error or of frawd then when we had controversie with him for then his plea was no translation for it is apocrypha but onely the canonical scriptures are to used in the church in tyme of Gods worship Now he wil out with canonical scripture also for the reading of it he thinketh was a ceremonie ended by Christ thus see we fulfilled the saying of the Prophet they proceed from evil to worse And first to prove them ceremonies he layeth these grounds The holy Originals sayth he signifie and represent to our eyes heavēly things therfore the book of the law is called the similitude of an heavenly thing Heb. 9. 19 23. Holy scriptures or writings began with Moses Exo. 24 4. and 31. 18. Ioh. 1. 17. 2 Cor. 3 7. Before Moses holy men prophesied out of their harts and received and kept the truth of doctrine by tradition from hand to hand 2 Pet. 2 5. Jude ver 14 15. Deut. 31 24. When Moses had written the law he caused it to be put by the ark in the most holy place as a witnesse against the people Deut. 31 26. therefore the Apostle caleth it the handwriting in ordinances which was contrary to us which Christ nayled to his crosse Col. 2 14 Eph. 2 15. Hence it followeth that the holy Originals the Hebrue scripture of the old testament are ceremonies 2 Cor. 3 3 7 Num. 5 23. 24. by necessarie consequent The book or tables of stone typed unto the Jewes their hard hart void of the true understāding of the law 2 Cor 3 3. Hebr. 8. 10. Ezek. 36 26 27. 2 Cor. 3 14 15. The ynk wherwith the letters were written signified the spirit of God 2 Cor. 3 3 Heb. 8 10. with Exod. 31 18. The letters written or characters ingraven signifieth the work of the spirit who alone doth write the law in our harts by proportion also Deut. 9 10. with Heb. 8 10. Reading the words of the law out of the book signifieth the vttering of the word of God out of the hart by proportion See also 2 Cor. 3. 2. 3. 6. 1 Cor. 12 7. The writings of the old testament being ceremonial are therefore abolished by Christ onely so far forth as they are ceremonial Col. 2. 14. 20. Gal. 4. 9. The thing signifyed by the book viz the law of God the new testament remayneth 2 Cor. 3. 11. 7. Heb. 8. 6. 7. 13. Here first may be observed how M. Sm. professing to treat of the originall scriptures in which both old and new testament both law and gospel are written unto vs taketh one part onely to weet the law or old testament and from it will conclude against the whole body of the scriptures and this fallacie he often useth in his writings But if all he here sayth were graunted that the writings of Moses were abolished by Christ Yet will it not therevpon follow that the writings of the other Prophets and of the Apostles also are typicall ceremoniall and abolished Nay rather the contrary would follow thus that as circumcision and the passeover c. were figurative shadowes ended by Christ no more to be used but baptisme and the Lords supper instituted by Christ in sted of the former are continually to be
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
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
Greek letters words and phrases which had beene profaned by lying histories and lascivious poets unto all manner idolatry and wickednes Herevpon it followeth that the word of God in whatsoever letter or language it be written or spoken vnto vs is the word of God stil so to be reverenced and regarded and not to be basely and profanely counted among humane and apocryphal writings A comment or exposition of scripture as for example vpon this word Emmanuel sheweth the mans iudgement mind or understanding that commenteth telleth the reason of this name why it was given to Christ discourseth of his godhed of his manhood of the uniting of these two in one person of the end and use of these and many such like things This being done by ordinary men is properly an humane writing though it may be agreeable to the word of God shewing by letters as by signes what is the mind or understanding of such a man in this mysterie of Christs incarnation even as Paul sayth of his owne divine writing when ye read ye may know myne understanding in the mysterie of Christ. Ephes. 3. 4. Now God hath by his Prophets and Apostles written to his Church a short summ of his mind and will guiding and carying them and inspiring their writings with his good spirit that there should be nothing but words of truth faithfulnes equitie and perfection in them that men mought have a sure ground for their faith and actions throughout all generations And minding mans weaknes the holy Ghost hath omitted to write many things though otherweise in their nature very good penning such onely as were needful and profitable for our faith and salvation giving vs warning also to take heed of other things because there is no end of making many books and much reading is a wearynes to the flesh Ecclesiast 12. 12. But because in these scriptures somethings are hard to be vnderstood and all men know not how to use and apply Gods word unto their times estates actions c. therefore hath Christ given gifts unto men to open and apply the scriptures for the edification of the Church vnto the worlds end alwayes binding them both teachers and hearers to the foundation layd by the Prophets and Apostles whose writings are sufficient to make men wise unto salvation through the faith which is in Christ Iesns For this cause the holy scriptures are necessarie for al Churches to be read expounded unto the people as every nation differeth in language so to have the word spoken and written in their vulgar tongue which change of the tongue or letter changeth not the nature of the word spoken or written but it is stil divine and heavenly Onely because in this changing or translating imperfections wants errors may fal in therfore the first writings as the Prophets Apostles penned them are to be made the absolute canon rule touchstone whereby al translations are to be tried by which being tried found faithful it is the same word of God in what language or letter soever differeth as much frō humane cōmentaries or expositions as heaven dooth from earth But Mr. Sm. avoucheth mens written sermons or cōments upon the scripture the scripture it self written in English to be equally humane in respect of the work equally divine in respect of the matter they handle Of this his bold and false assertion he maketh no proof at al it is a speculation of his own hart Two carnal reasons he setteth down which are these To translate the originals into any mother tongue is as wel and asmuch the worke of a mans wit and learning as to analyse the scriptures rhetorically or logically to collect doctrines and uses theologically to give expositions and interpretations of places doubtful Where first if M. S. mean the action of translating simply without reference to the mater and thing translated he doth but dally and seek to deceiv for writing printing translating are al alike humane actions but the things written printed translated are differēt some good some evil some of God some of men and of the divil The books of Moses written printed or translated are Gods law the book of Mahomet written printed or translated is the divils law the actions of writing printing translating are mere humane actions in all of these Now if because translating is an humane action therefore the thing translated must also be humane the work of mans wit and learning then also because writing and printing are humane actions therefore the bible written or printed in Hebreue Greek al languages must likewise be humane and the work of mens wit and learning and then there can be no divine scriptures but the very first copies which the Prophets Apostles wrote with their owne hands And if Satan could perswade this he would be glad Secondly if Mr. Sm. meaneth the thing translated as Moses law Davids psalmes or other like in English that these are as wel and as much the work of a mans wit and learning as an exposition of doubtful places in them or doctrines and uses collected from them he teacheth wicked error which al of judgment cōscience wil abhorr The holy scriptures faithfully expressed in English or any language is the work of Gods wisdome unserchable knowledge and cannot without injury to his majestie be said to be the work of mans wit learning though man have used his skil in writing or translating it according to the original copie given of God This plea of Mr. Sm. is like as if Ieroboam should have sayd the cherubims and the brazen bulls in Solomons temple are as wel and as much the work of mans wit skil as my golden calves if they may be admitted into the house and worship of God then why not these If M. Sm. should answer that the cherubims and bulls which Solomon made were commanded of God and from the divine pattern though humane art did make them but Ieroboams calves were from his own hart so answer I in this case the translation is from the divine pattern of Gods original book and commanded to be made and used but to write comments or homilies to read in the Church is frō a mans own hart and hath no commandement or warrant from God so to be used but are forbidden Eccles. 12. 12. Secondly he sayth The translator cannot conceive nor expresse in writing the whol mind of the holy spirit conteyned in the originals but onely some good part of it the expositor paraphrast commentator may expresse as much as the translator yea and in respect of some particulars as Hebraisms Grecismes and the like considerations much more If a translator cannot expresse the whol mind of the spirit in al the bible by his interpretation litteral or grammatical then much lesse can the expositor expresse the whol mind of the spirit in the bible by his exposition theological For it is a thowsand
8. 2 Pet 1. 20. hee injureth the holy scriptures for the work or thing it self is Gods whosoever hath written printed or translated it The decree of King Ahashverosh when it was translated and published into al the provinces after every peoples language was it a private decree of him that translated or wrote it If M. Smyth should translate Paules Epistles or Iohns Revelation should we esteeme them M. Smyths epistles or visions These be but delusions to make the work his or of the nature of him that is but the interpreter or oversetter of the same Neyther do the scriptures by him alleaged speak ought against trāslations for God having given to his church the scriptures for a a ground of their fayth and gracious gifts unto men for opening and applying the scriptures the one of these destroyeth not the other but they confirm ech other And Peter speaketh not of translation or grammatical interpretation of a tongue caled hermencia which even an infidel that wanteth Gods spirit yet having skil in the tongues can do but he speaketh of a theological resolution opening and applying of the prophesies called of him epilusis which may be done without any translating at al as Christ unlosed or expounded his owne parables Mark 4. 34. and as Ioseph opened or expounded the dreames told unto him Thus see we the weaknes of these reasons and how M. Smyth quoteth many scriptures to prove things that we al hold as that it is syn to quench the spirit to contradict Gods gifts c. but for that which we deney namely that in reading the scriptures we commit these evils this be wil have taken for granted thinking belike his readers wil be so simple that if any one propositiō of an argument be proved the whol shal be yealded unto How then dooth he reason against us in vain seing in his arguments there remayns but leasing The last of his reasons followeth Children may read a translation perfectly wel but children cannot perform any part of spiritual worship therfore reading a translation is no part of spiritual worship The second proposition is untrue and injurious to al the children of God and the Divil it seemeth put in his hart to write this as a ground of his anabaptisme wherunto soon after he drew him and now hath moved him to write further that an infant is no more capable of baptisme then is any unreasonable or unsensible creature thus evil men and deceyvers waxe worse and worse deceiving and being deceived Is not the praysing of God a part of his worship Christ when the children cryed Hosanna in the temple defended their fact against cavilling Iewes by this that out of the mouth of babes and fuklings God had made perfit the prayse Mat. 21. 15. 16. Wherfore this one testimonie is ynough to confute and stil this enemie and avenger whom Satan useth to wreak his teen upon the children and infants of the Lord. But I wil turne his owne weapon against him thus Mr. Sm. anabaptised himself with water but a child could have done the like unto himself who cannot performe any part of spirituall worship therefore Mr. Sm. anabaptising himself with water did no part of spirituall worship and consequently it was carnal worship and service of the Divil If he answer that a child though he could cast water on himself utter such words as he heard Mr. Sm. speak withal yet could he not preach or open the covenant as Mr. Sm. did I answer in like manner though children may read the scriptures perfectly wel yet can they not preach nor open the covenant as did the Preists and Levits Nehem. 8. 8. and as Christ himself did when he read in the synagogue Luk. 4. Wherefore reading and preaching being joyned togither as baptising with water preaching he that condemns the one outward action because a child can doe it condemneth also the other by the like reason And Mr. Sm. having thus written of children and doon to himself the babes and sucklings whose soules he would murder by depriving them of the covenant promise and visible seal of salvation in the Church shal rise up in judgment shall condemn him in the day of Christ. Objections for translations answered and mainteyned After this Mr. Sm. professeth to answer objections for translations where he taketh his libertie to make the objectiōs as liked him best to answer thus Rom. 4. 3. What saith the scripture and then followeth the Septuagints translation Heb. 3. 7. The holy Ghost sayth and then folow the words of the Lxx. translation and it is observed that the Apostles quote the words of the seventies translation not onely where they expound the meaning of the holy Ghost as Heb. 10. 5. Rom. 4. 3. where the Apostles follow the Lxx. not the Hebrue but also in their devises besides the original as in the second Cainan Luk. 3. 36. 37. and in the 75. persons of Iaakobs familie Act. 7. 14. whereas there is but one Cainan and 70. persons in the Hebrue If the originals themselves are not to be vsed as helps in time of spiritual worship as hath been proved then this obiection is of no force for translations But the original scriptures are to be used in Gods publike worship by such as understand them as hath ben proved therfore this answer is of no force against translations Secondly if it were of force to bring translations to be read in time of worship it were available thus far even to bring in to the time of worship the errors of the translations c. Whatsoever the Scripture holy Ghost sayth may be read heard in Gods publik worship ordinarily as before hath been manifested Errors by Gods special extraordinary dispensatiō admitted because of mens infirmities as Cainan in Lukes genealogie c. are not of vs ordinarily to be followed that we should put new persons into genealogies no more then we may dispense ordinarily with Gods commaundements because himself dispensed with the Iewes for putting away their wives for having many wives and the like which he suffred for the hardnes of their harts The holy Ghost needeth not the lies of men to work his work nor the seventies errors to support the faith of Theophilus and the Graecians c. And it is one thing by connivencie to passe by syn as was the tolleration of polygamie divorce and usurie see Act. 17. 30. another thing to translate errors from a translation into the original which is to approve them and this whosoever affirmeth speaketh litle lesse then blasphemie Thirdly therfore as Antichrist hath polluted al Gods ordinances so hath he violated the original scriptures and therfore one Cainan must be put out for some ancient copies have it not and for 75. there must be seventy al pente for pantes as Rom. 12. 11. kairo kurio and it is possible easily
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