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.
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
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
known before the Apostles time as Tullie testifyeth and the poets taxed the people for it And if they understood not Greek is it likely that Paul would have written his Epistle to the Romans in Greek as he did seeing he misliked speaking and consequently writing in an unknown tongue 1 Cor. 14. 6. 18. 19. M. Sm. having spent his strength though in vain to heap syn upon Israel for translating the bible procedeth unto arguments against reading translations in time of worship Where first I wil give the reader advertisement how contrary this enemie is to himself and then I wil come to his frawd against the truth Of the scriptures set over into other languages commonly caled translations he thus affirmeth A translation is as much and as truly an humane writing as the apocrypha so commonly caled writings are Againe he sayth Translations are not the pure word of God and so contrary to Eccles. 12. 10. Mat. 15 9. Agayn that translations of scripture and written sermons upon the scripture are equally humane in respect of the work equally divine in respect of the matter they handle These and the like blasphemous opinions he sought to infect our church withal for which he was resisted these laboured he by word and writing to confirm with sophistical reasons the pillars of al heresie Yet even in this same book he pulleth down this his former uncouth building it being the nature of error as the foolish woman to destroy her howse with her own hands For afterwards he writeth thus The translation agreable to the originals is a secondary scripture yet much inferiour to the originals So then it is not apocryphal unlesse he use a fallacie in this word scripture for we understand hereby as Christ himself did holy scripture inspired of God as 2 Tim. 3. 15. 16. It may be read sayth he in the church and sung in tunes Then say I it is not as the apocryphal so commonly called writings are for their very name signifying hidden teacheth that they are not to be read in the publik church Jt may sayth he be expounded in the church But so say I may not homilies be nor apocryphal writings And if M. S. in his synagogue doe read and expound such scriptures to his people he maketh thē with himself notorious idolaters Exod. 20. 4. 5. 2 Tim. 3. 16. 17. Eccle. 12. 10. The matter of it sayth he agreable to the originals is inspired to weet of God But the matter say I of the Apocryphal books as Iudith Tobie c. though exactly translated is not inspired vnlesse of the Divil for lyes and fables are in them both the translations I mean and the original Greek copies Jt may be made a ground of our faith sayth he and an instrument to try doctrine by Then is it say I not apocryphal but Canonical for it is made a canon that is a rule of our faith and walking But far be it that humane apocryphal writings should have such vse in the Church of God Wil M. Sm. ground his faith upon this that ther are seven holy Angels which present the prayers of the Saincts and that lying Raphael of the kinred of Azarias is one of them wil he ground his faith upon this that the smel of the hart and liver of a fish perfumed on the coles wil so drive away the Divil that he shal never come againe any more or wil he have his disciples to try their religion by such crooked instruments no marvell though they be led with him into the ditch when they try his doctrine by that which they professe to be as much and as truly an humane writing as the Apocrypha comonly so called writings are For it argueth that eyther they use the Bible but for a shew and colour seing they esteme so vily of it or else that they honour the base borne apocrypha as inspired of God Which is the very syn snare that they have sought to bring upon us Now let vs examine his arguments 1 Thes. 5. 21. Try all things keep that good thing But no man ignorant of the tongues can trie whither the translation be fit or good therfore no man ignorant of the tongues can strictly keep or read a translation in time of worship Here first M. Sm. striking at the translation mysseth that and hitteth onely the ignorant reader of it for if one have skil of the tongues know it to be truely translated this reason maketh nothing against his reading but for it So M. Sm. playes the sophister to argue against a holy thing because of the ignorances infirmities of some men He mought thus have cavilled against reading the law in Israel that no man blind of sight as was Ahijah the prophet could trie whither the original scriptures were truly written or not Secondly if he proceed further as he hath begun hereafter he may come with like reason thus Try al things keep the good thing but no man ignorant of the tongues can trie whither the interpretation of scriptures which the minister giveth in preaching the word or any text that he allegeth in his doctrine be fitt or good then mind what conclusion the Divil wil make hereupon in a simple mans conscience to draw him to doubt of and consequently to forsake and despise not onely al reading but also preaching of the word because he being ignorant of the tongues cannot judge or trie whither that which is read or taught be true according to the original scriptures And thus he falleth into the snare of Satan which Mr. Sm. here hath set in secret Thirdly this reason overthwarteth that which elsewhere the man granteth that the translation may be made the ground of our faith and an instrument to try doctrine by This being so how dooth Pauls counsel Trie al things c. make against translations Rom. 14 23. 1. Tim. 1. 4. 7. Heb. 11. 6. whatsoever cōmeth not from faith is syn but no man ignorant of the tongues can of faith use the translation seing he cannot examin it whither it be good or bad and so beleve or refuse it Therefore it is not of faith in him and so it is syn for him to use it before the eye in time of worship Like sophistrie and impietie is in this argument as in the former for it concludes not the thing unlawful in it selfe but onely in him that is ignorant of the tongues and his faith it seeks to shake For ther is no faith without Gods word and where to have this word he cannot tell If it be set over from the originals to his mother tongue in writing he cannot trie whither it be good or bad if the Minister translate or interpret it by voice the poor man is as much uncertain or more whither the teacher speak true or false Thus can he neyther read nor hear of sayth if M. Smyths engine once take
Jew sayth he nor Greek there is neither bond nor free there is neither male and female that is nor female where and coupleth in the last place male and female not as of one kind but divers and meaneth the same that nor did before The very like phrase and elegancie useth he here Eph. 4. 11. as any that favoureth the language and purpose of the Apostle may perceive and this is plainly confirmed by the Syriak which speaketh of the two last as of the former saying and some Pastors and some Teachers It is also manifested by Paul himself elswher distinguishing these two offices as 1 Cor. 12 8. to one is given the word of wisdom and to another the word of knowledge and Rom. 12. 7. 8. or he that teacheth on teaching or he that exhorteth on exhortation And if in one place he putteth a difference we should not think that in another he takes it away And there is no playn doctrine set down in scripture but may be corrupted by such violent expositions as Mr. Smyth maketh of this place Lastly sayth he if al the Elders have the pastors gifts and the works of the pastor and the pastors ordination then they have al the pastors office But al the Elders have the pastors gifts viz. the word of wisdome or the gift of exhortation Tit. 1. 9. and therefore the pastors work as Act. 20. 28. 1 Pet. 5. 2. which is feeding or exhorting and so the same ordination Act. 14. 23. Therfore al the Elders have the same office of the Pastor and so are al of one sort The second part of this reason is deceitful for though in some sort and common mesure al the Elders have the pastors gifts ordination and doe the pastors work being al Bishops that is careful lookers to and feeders of the flock yet in special manner measure they differ in al. Otherweise we may also confound other offices as Apostles and Evangelists the Evangelists and the Pastors For Paul an Apostle sayth of Timothee an Evangelist he worketh the work of the Lord even as I. Had these two therfore one office Agayn Timothee and Titus Evangelists and the other pastors of the churches had the same gifts namely the word of wisdom to exhort 1 Tim. 6 2. Tit. 2 15. with Rom. 12 8. and therefore the same work as these scriptures alleged shew and the same ordination by imposition of hands of the Apostle and Eldership 2 Tim. 1. 6. 1 Tim. 4. 14. with Act. 14. 23. Wil M. Sm. hereupon conclude therfore al pastors have the same office with the Evangelists If he acknovvledge an error in that so may he doe in this For it is the special excellencie of the gifts of exhorting teaching ruling which causeth the pastors teachers rulers to be designed unto several works and offices For it were vanitie to suppose that the teachers mought be without the word of wisdom at all or Pastors without the word of knowledge or rulers without both Everie Levites lips were to preserve knovvledge for the people to seek the lavv at his mouth as at the preists Deut. 33. 8. 10. Mal. 2. 7. yet vvas ther difference in the office So in Christs Church vvhere gifts are bestovved in varietie he that excelleth in the vvord of vvisdome and exhortation more then doctrine is being lavvfully caled thereto a pastor and he that excelleth in doctrine more then in exhortation is a teacher and they that excel other brethren in discretion gravitie c. though they have not meet gifts for pastors or teachers are being caled thereunto Elders or governours to assist the other in guiding the vvayes of the church And needful are they unto the same for one man may vvel teach an hundred but tvvo men vvil scarse govern half so many in peace and order so great a difference there is betvveen the knovvledge of the truth and the due vvalking and practise of the same Whereas therfore M. S. gives al the Elders the word of wisdome and so the pastors office meaning strictly and properly he contraryeth the Apostle vvho sayth there are diversities of gifts and to one is given the word of wisdom and to another the word of knowledge and agayn speaking of office he mentioneth distinctly teaching exhorting ruling not in one person but in sundry Although sometime speaking of the Eldership in general he ascribeth the same vvork in general thereto as in Tit. 1. Act. 20. and other like places Of the ordination Act. 14. vve spake before Novv after al these reasons M. Sm. thus concludeth Hence this conâ—ectorie sayth he ariseth that the Eldership consisting of three sorts of Elders is the invention of man having both an antichristian ministerie and goverment in it And therfore when the popish prelacie was supprest and the triformed presbyterie substituted one antichrist was put down and another was set up in his place c. vvith other like contumelies But the falshood and vanitie of his reasons having been manifested al these reproches do turn into his ovvn bosome and in him is fulfilled the word of the Prophet whiles like the raging sea he thus casteth up mire and dirt For God having given to his church diversities of giftes diversities of administratioÌ„s or offices and diversities of operations some for to teach some to exhort some for to rule and having evidently distinguished between Teachers and Governours between those Elders that rule wel and those that labour in the word doctrine it must needs be the spirit of Antichrist and of Satan that thus despiteth Christs holy ordinances which this adversarie himself sometime acknowledged and walked in and now hath forsaken without ground of truth But he hath more yet to say in answering the obiections for 3. sorts of Elders which he thus layeth down The first objection 1 Tim. 5. 17. In this place the Apostle maketh two sorts of Elders 1. those that rule onely 2. and those that teach and rule And Ephe. 4. 11. he maketh 2. kindes of those that teach Pastors and Doctors Therefore there are 3. kindes of Elders formally differing each from other Mr Smythes answer The Apostle to Timothee teacheth that Elders are to be honoured for 2. workes wel ruling and laborious or painful teaching and the place dooth not import a distribution of Officers but a commendation of several workes of one office and the specialty consisteth not in the workes of ruling teaching which are common to all Elders but in the qualitie of the works viz. wel ruling and painful teaching as if th' Apostle should say Elders are to be had in double honour for wise government but much more are they to be honoured for their laborious and painful teaching Replie If emptie words mought cary away matters it were woe with the truth of religion for ech spirit of error would bear it down A doctrin most playn set forth in evident words is here turned aside with a
miraculous Ministeries of Apostles Prophets Evangelists Tongues giftes of healing and the like which were but for a time he hath set ordinarie permanent Ministeries to the worlds end of teachers that by the word of knowledge should teach inform the minds of men of Pastors that by the word of wisdome should exhort and apply the truth vnto the conscience and hart of men and of Governours that by diligent rule should look unto the practise and walking of men conserve the church in order and peace Thus God effecteth divers effects by the divers Ministeries in his Church as the Apostle teacheth Now though in the enumeration of the Ministeries Teachers Governours are evidently distinguished as thirdly teachers after that governours and elswhere as plainly distinct in their administrations as the Elders that rule well they that labour in the word and doctrine and againe he that teacheth on teaching he that ruleth with diligence yet Mr Sm. would darken all this light with this dimm answer it folowes not hereupon that elders are of divers sorts see verse 28. as if he should say though th'Apostle plainly speaks it yet do not you beleeve him So though Paul expresseth the office of Teachers 1 Cor. 12. 28. which M. S. wil hav to be the exegesis that is the expositiō of the word Pastors Ephe. 4. 11. and so must needs be the proper and plaine name of the office yet in his book where he pleads for the abomination of Anabaptisme he thus proclaimeth among other challenges Loe. we protest against them to have a false Ministerie of Doctors or Teachers as if he would have the world to take notice that he meaneth to warr against heaven With like grace striveth he against the word Diaconia Ministerie which the Apostle useth 1 Cor. 12. 5. saying that it signifyeth sometime any spirituall work c. and so it may signifie here But if such shifting winding may be admitted we shal have no truth so plain but may be oppugned yea Iudaisme and Atheisme may be mainteyned For we allege against Iewes to prove the death of Christ how the Angel prophesied Messiah shal be slayn Dan. 9. 26. I sayth the Iew but Messiah somtime signifieth any one that is anoynted Preist or King so may it here be meant of any anointed governor not of him that is properly the Messiah Tel an Atheist that God made heaven and earth and he may answer that Aelohim God is somtime vsed to signify Angels Psal. 8. 5. with Heb. 2. 7. sometime to signify Magistrates Psal. 82. 1. 6. and therfore he beleevs not any such God properly as we professe Thus every truth upon a diverse use of the word may be turnd away But sheweth Mr. Sm. any reason why diaconia should so signifie here none at all but sayth so it may be and telleth of certayn energemata mentioned vers 10. which is as much to the edifying of the reader as if he had told him there are certayn giants of the sons of Anak with whom it is not safe to meddle He should not thus trouble the reader with clowds the truth is cleare and playn For diaconia is the most proper fit word that the Apostle could possibly use it being the ordinarie word used for ministerie of every kind as the ministerie or office of the Apostleship Rom. 11. 13. 1 Tim. 1. 12 the ministerie of the Evangelists 2 Tim. 4. 5. the ministerie of Pastors or Teachers Col. 4. 17. the Ministerie of Rulers and ministerie of Deacons Rom. 12. 7. 8. Act. 6. 1 Tim. 3. 12. 13. So Diaconos is everie minister and Diaconia everie ministerie or administration of what sort soever Now Paul here spake before of divers gifts to be administred and after of divers effects or operations of the gifts being administred between booth mentioneth diversities diaconioon of ministeries or offices wherby those gifts should be administred and manifested in the Church that they might be effectual which what can they be but the offices or ministeries committed to men and executed by them for this end Even as immediately foloweth the manifestation of the spirit is given to every man to profit withall And after by a similitude of the body and members applied to the Church and officers he confirmeth the same But though the wisdom of God powreth out her mind unto us and maketh us to understand her words yet some men wil none of her counsel they dispise all her correction The 3 Objection The Apostle Rom. 12. 6. 8. maketh an opposition between prophesie and an office and maketh five kinds of officers Pastors Teachers Rulers Deacons Widowes M. S. Answer That is denyed to be the true resolution of the place c. for although there be five several actions repeted yet doth it not follow that there are five several officers to perform those actions for one person may perform them al and yet be no officer viz. teach exhort rule distribute shew mercy 1 Cor. 14. 3. 26. 31. Rom. 12 13. 1 Cor. 5. 5. Replie Behemoth is so big that he trusteth to draw up Iarden into his mouth but no beast I trow weeneth that he can drink up all the waters of the sea Korah thought so wel of his holynes and abilitie that though he were but an ordinarie Levite he could doe the Preists office also but I never heard of man til now that could perform al the actions that are to be doon in a church The Apostles could not tend to two offices therein at once but got others to doe one notwithstanding complayned of their inabilitie in that saying who is sufficient for these things And may one person now perform al actions needs must the works become much more easie or the person that dooth them much more mightie then any that lived in the Apostles time How ever it may be in distresse and extremitie that one man may do som things one after another about al these actions yet perform them he cannot And who but one striken with madnes and blindnes and astonying of hart as Moses did prophesie to grope at noon day as the blind gropeth in darknes could read this scripture Rom. 12. and the other places cited gather such a doctrine from them The Apostles purpose in Rom. 12. is to perswade unto vertue among vertues specially to sobrietie or modestie which bewtifieth al good actions Hereunto he perswadeth by this that every man hath but his part and mesure from God one hath not al. This he confirmeth by the similitude of the body whose members have not al one office or action but many so is it with the church for God hath given divers gifts unto the many members or persons of the same some have simplie the gift of prophesie which they may use to the edifying of the church some have an
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
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
himself Secondly their conversion vvas not hindered but furthered by the Greek translation for many novv might read and hear of Gods name enquire after his truth and finding it come to Ierusalem and learn that tongue if they could So yet the seventie are not found in syn vvhich helped men to righteousnes Because the Hebrue characters and writings were ceremonies and so ought not to have been prophaned among the Grecians by their wrâ—ings c. Whether the characters were ceremonies or no the LXX are innocent of this blame for they wrote the bible to the gentils in the Greek characters syllables words sounds c. and not in Hebrue If M. Smyth make the substance of the scripture a ceremonie that is a shadow to be ended and abolished at Christs coming it is a wicked error Or if he make the characters ceremonies in that sense it is erroneous for the Hebrues converted to Christ may ought to read the Hebrue scriptures in the Church as they were wont in their synagogues The profaning and abusing of the translated scripture was in deed a syn in al that so did so was it if any Israelite or stranger profaned the Hebrue Yet Hebrue copies might goe abroad notwithstanding the danger of profanation how much more the Greek The personal synns of some may not hinder the publik good Otherweise at this day bibles should not be printed and commonly sold because atheists and profane people may buy and abuse them The scriptures are as much to be reverenced now as ever they were although M. Sm. hath laboured their disgrace If it were unlawful to sing one of Davids Psalmes in a strange nation as Babylon Psal. 137. 4. then much more unlawful was it to translate the scriptures into a strange tongue for the ceremonial law was bounded within the holy land If at this day Turks captiving Christians should ask in scorn and mockage to sing some spiritual song for them to laugh at I doubt not but we should answer them as the Iewes did the Babylonians not expose Gods word to derision But if any would hereupon infer it were syn to translate the scriptures into vulgar tongues M. S. himself would condemn him like mesure must be meted to himself for these frivolous reasons The scriptures were not ceremonies though there was some figurative use of the book of the law but if they had been yet this is an error in M. Smyth to bound them within the holy land For circumcision was a shadow or as he calleth it a ceremonie yet did they it in Babylon and many shadowes moe And for the scriptures who doubteth but the Iewes had and used them in Babel which was out of the holy land Yea some of the scripture was written and sent to Babylon as Ier. 29. 1. c. some written in Babylon as the prophesies of Ezekiel and Daniel Ezek. 1. 1. c. and some written in the Babylonian language and not in Hebrue as Ezra 4. 7. 8. c. Dan. 2. 4. 5. c. Wherfore if any Babylonian would have sought for God the scriptures should not have been deneyed him The translation c. is contradictorie to the Lords mercy to the Iewes Church and their special privileges Psal. 147. 19. 20. Rom. 3. 1. 2. Act. 10. 28. and 22. 1. 2. 3. 4 18. Eph. 2. 11. 12. 13. 14. 15. Act. 13. 46. 47. 48. Rom. 16. 25. 26. This reason is in a manner the same with the first and so before answered The Iewes privileges even then appeared that the Gentiles must have the instrument of mercy the scriptures from them And that God gave them this not for themselves onely but also for the Gentiles occasionally is before proved Generall mercy I know there was not as is now under Christ. Peters fact was caled in question about conversing and eating with them being uncircumcised Act. 11 2. 3. not for letting them partake of the privilege of Gods word for it was permitted the Gentiles to hear the word read and preached in the synagogues as appeareth Acts. 13. 42. 44. 46. 48. And how was it contradictorie to Gods mercy to the Iewes when his prophets wrote some of the scriptures in the hethens language as did Daniel and Ezra which are mentioned before Because that seeing the Hebrue writings were ceremonies it was unlawful for the Septuagint to change them from their proper kind and to picture them out by the Greek writings for the Greeks use Here agayn is a repetition of the third reason refuted before and if he wil he may make it twentie by a little change of the words But the weight of the argument is shewed to be too leight and Greek writings for Greeks use was no more unlawful then Chaldee writing for the Chaldeans use which the LXX had learned by Daniels example if no way els Because the LXX did of purpose concele many things as iudging the Gentils unworthy to know them fearing also least they should profane such holy mysteries wherein their consciences told them plainly that their translation was syn Also they did pervert many things of purpose add somthing and infinitely corrupt their translation which was their greevous synn This last reason seemes to come from M. Smyths gealous head or surmising hart and it is overthrown by himself For a little after he sayth it is manifest by histories that the LXX translation is lost and this that goeth under the name of the LXX is a patcherie made out of ancient writings If this be so how knowes this accuser that they infinitely corrupted their translation seeing he never saw their work which long synce is lost Belike he thought it might be so and therfore he wrote it was so If he make not better proof of this his heighnous charge al men may see whose sonne he is that so calumniateth the saincts readeth without book not onely their infinite errors but what their consciences told them also His inference hereupon that the Apostles would never account so synful a translation to be holy scripture coming from the holy Ghost nor approve the use of it in the Greek churches This faleth with his weak reasons there being no such greevous syn proved against the Greek translation but rather we may judge it a blessed work of God that hereby brought many Gentiles to be proselytes and prepared them for the receiving of the gospel Albeit I deney not but errors were in the translation some of which as occasion was the Apostles in their writings did amend And whereas he further sayth there could be no use of the LXX translation for reading in the latine church of the Romans I answer First if there was use of it in the Greek churches onely it is ynough to warrant like use of translations in al churches in what tongue soever Secondly there could be use of it even in the church of Rome where the Greek tongue was commonly