A Defense of the Holy Scriptures, Part 3

A Defense of the Holy Scriptures · Part 3

p. 24Of 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 **See before pag. 2.his plea was, no translation (for it is apocrypha) but onelyonly 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, ““Jer. 9. 3.Jer 9:3they proceed from evil to worse. And first to prove them ceremonies, he layeth these grounds.

††Differēce. pag. 5.The holy Originals (sayth he) signifie and represent to our eyes, heavē ly 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, p. 25signifieth 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 onelyonly 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 vsus: taketh one part onelyonly, 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 vsus, 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 p. 26thence 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 **As that mentioned Heb. 9. 19.Heb 9:19some figurative extraordinary vse thereof be abolished:) for it signifieth and teacheth vntounto vsus the mysteries of the kingdom of heaven. And as the book of the lavv was a witnesse ††Deut. 31. 26.Deut 31:26against Israel, when they ¶¶vers. 27.walked rebelliously and with a stiffe neck: so is it a witnesse to this day ““Ioh. 12. 48.John 12:48against all Christians that walk in like sort. But such in Israel as had the word **Deut. 30. 14.Deut 30:14neer vntounto them in their mouth and in their hart for to do it; the book of the Law was a witnesse for them; a ††Psal. 19. 7 8.Ps 19:7sure 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 ““2 Pet. 1. 19.2 Pet 1:19sure word, to which they do wel to take heed, as to a light shining in a dark place; by it they ¶¶Ioh. 20. 31.John 20:31beleeve, and so come to life; and by it **1 Ioh. 1. 41 John 1:4their 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 onelyonly that book wherein the conditions of the covenant were written. Wherefore there were besides p. 27this, other ordinarie permanent & perpetual uses of the scriptures, by ††Deut, 19. 19. Psal. 1. 2. Pro. 1. 1 2.Ps 1:2Prov 1:1reading 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 **Pro. 22. 20, 21.Prov 22:20Prov 22:21of 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 ““Deut. 31. 10—13. ⸪ Act. 13 15. & 15. 21.Deut 31:10Acts 13:15Acts 15:21read 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 ††Luk. 4. 16. 17.Luke 4:16Luke 4:17in his own person and action allowed and sanctified this holy custome; and commended by his Apostles **2 Tim. 3. 15. 16. 2 Pet. 1. 192 Tim 3:152 Tim 3:162 Pet 1:19al the scriptures fore written, unto his disciples; and gave them also other scriptures, for like end and use; & warned them that no man should ““1 Cor. 4. 6.1 Cor 4:6presume 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, ⸫⸫Jsa. 34. 16.Isa 34:16seek in the book of the Lord, and read; & ††Joh. 5, 39,John 5:39search 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 **Psal. 40. 8, 9.Ps 40:8Ps 40:9his 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, **Psal. 37. 30. 31.Ps 37:30Ps 37:31the law of his God being in his hart, as Moses ““Deu. 6. 6Deut 6:6commanded: 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 ††1 Tim. 4. 13. 2 Tim. 3, 15—17. & 4. 13.1 Tim 4:132 Tim 3:15ministers 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 ⸫⸫2 Ioh. 11 3 Joh. 13. with 1 Ioh. 1, 3, 4. & 2 12. &c.2 John 1:113 John 1:131 John 1:31 John 1:41 John 2:12with paper and ynk, as they spake it with voyce; to meet with their dotage that dream ynk and paper to be meerly ceremoniall. p. 28As 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 ††Col. 2. 8.Col 2:8worldly rudiments, the outward services of the Law, (which elswhere he caleth also **Gal. 4, 3. 9.Gal 4:3Gal 4:9beggerly rudiments) such as was ““Col. 2. 11. Gal. 5, 2, 3.Col 2:11Gal 5:2Gal 5:3circumcisió; the observing ††Col. 2. 16. Gal. 4. 10.Col 2:16Gal 4:10of 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 **Heb. 10. 4.Heb 10:4for the blood of buls and goats to take avvay synns, and the lavv ““Psal. 40. 6. 7.Ps 40:6Ps 40:7taught them so much: therfore it vvas a ††Gal. 3, 24Gal 3:24schoolmaster to lead them to Christ, that they mought be made righteous by faith. This handwriting vvhichwhich stood thus in decrees against the Ievves, and vvhichwhich 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 **Col. 2. 15.Col 2:15principalities and powers, the Divils vvhichwhich vvere readie to plead against Israel, & urge this hādvvriting, these ordinances vvhichwhich 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 onelyonly as men do abuse it, and learn not Christ p. 29by it; for to such onelyonly 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 ††Deut. 30. 6. 11—14. with Rom. 10. 4. 5—8.Deut 30:6Deut 30:11Rom 10:4Rom 10:5word of fayth, and righteousnes therby in Christ, as wel as righteousnes by works of the law: and the gospel hath **Rō. 3. 21.witnesse of the law and prophets, and they ““Ioh, 5, 39testifie of Christ, & are a ††2 Pet. 1. 192 Pet 1:19sure 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 (vvhichwhich are, by testimonie of the prophet, ““Ier. 17. 9.Jer 17:9deceitful and wicked above al things,) in sted of the holy bible, vvhose vvords ††Ps. 19. 7. 8. 9.Ps 19:7Ps 19:8Ps 19:9are al true and faithful: is a miserable exchang; for eyther men must be as vvere the prophets, **2 Pet. 1. 21.2 Pet 1:21moved 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 ††Gen, 3, 1.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: vvhichwhich 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 ††Differen. pag. 6.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. p. 30Would 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 vponupon 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 vntounto 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 **pag. 5. &c.before; and the adversary himself, if any man be, is caught vvith the same.

Yet ceaseth he not, but proceedeth vvith reasons, ††Differen. pag. 6.that the originall scriptures are not given as helpes before the ey in worship. But the foundations being already overthrovvn; vve shall vvith lesse p. 31difficultie and more brevitie, discover and do away the errors. His reasons are.

Because Christ used the book to fulfil all righteousnes, Mat. 3. 15. &1. Reason. 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 toAnswer. 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, ††Differ…n. pag. 7.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 onelyonly a ceremonial ground or foundation, of inward or outward spirituall worship, common to the Churches of all ages.

If this be so, how ended Christ the ceremonie of book-worship, where none was to end? If there were no proper worship in the synagogues but exercises of an other nature; then Christ reading in the synagogue, read not worship; and shutting the book there, shut not up book worship, nor caused it to exspire; and so M. Sm. hath lost his dream.

Agayn, if Christ by shutting the book there, signified an end of reading; and the reading that there was, (as M. S. even now sayd,) was such as is common to the Churches of all ages: then Christ hath ended all manner reading whatsoever in the Church, even that which is common to all ages; or else the allegorie will turn to a fansie; & so all reading must be abolished out of the Church; & that would the Divil faine bring to passe.

p. 32But the reason of ending reading, is slight; that because Christ shut the book and gave it to the Minister, therfore he ended the work of reading. He used not to do such weighty matters, by dumb signes, without **Joh. 13. 12. 13. &c.John 13:12John 13:13word of signification. And if the closing of the book were such a mysterie: what was the taking and opening of the book, nothing? proportion will cary it to be the beginning, as well as shutting should be the end. But they be vain speculations, to gather from mute actions, an otherthrow of morall lawes, permanent and needful for the the Church in all ages. Neyther was this the first or the last time of Christs reading thus; for as his custome was (sayth ††Luk 4. 16Luke 4:16the scripture) he went into the synagogue and stood vp to read: neyther was it a decent thing, that he having received the book shut, should redeliver it open; their books being long rolls or volumes, not bound vp like ours. Finally this argument against reading, hath like weight of truth, as the Papists have for their vanities, who ““Sanders Rock Pref.allege for prayer in a strange tongue, that Christ prayed Eli Eli lama sabachthani, which the people that heard him, vnderstood not: and **ibidē ch. 9.that he preached out of S. Peters bote, to signify how in S. Peters chaire, his doctrine should alwayes be stedfastly professed. Such trifles must be brought wher sound proofs are wanting.

2. Because reading words out of a book, is the ministration of the letter.2 Reason. 2 Cor. 3. 6. namely a part of the Ministerie of the old testament which is abolished, Heb. 8. 13. 2 Cor. 3. 11. 13. and the ministerie of the new testament, is the ministerie of the spirit. 2 Cor. 3. 6.

This scripture of the 2. Cor. 3. M. Sm. often allegeth for hisAnswer. purpose; pag. 1. & 7. & 13. & 19. and 20. he thought belike it would sound well in simple folks eares, that the reading of scriptures should be the ministerie of the letter. But the ignorance & evil of the allegation is great; and fitted for Satans policie, to draw men from reading the book of God. For if reading be the Ministration of the Letter there spoken of; then is it the ministration of death & damnation, as the Apostle there calleth it, vers. 7. 9. and then the Papists have doon best of al, forbidding the people to read the scriptures, least they should gather out of them errors, and so p. 33death and damnation. And who can comfortably read the scriptures, if that be the ministerie of the letter, and so death? But out vponupon such a slanderous interpretation; it is farr from the Apostles meaning. He calleth the Law the letter, figuratively, because it was written with letters, & graved on stones: he intendeth not the books of the Prophets, wherin both law and gospel was written, & alwayes to be read for instruction, comfort & salvation to the people. The law vvas first spoken, and aftervvards vvritten by Moses: the gospel of Christ vvas also first spoken, and aftervvards vvritten by his Apostles. If vvriting and reading made the other the letter, then maketh it this the letter also; and so the vvord of life, shalbe the ministration of death. The lavv if it had never been vvritten, but onelyonly spoken, yet had it been the ministration of death: for all Israel hearing it, ††Exod. 20. 18. 19.Exod 20:18Exod 20:19vvere afrayd, and death seised vponupon their consciences: and this by hearing Gods lively voice from heaven, not by hearing the stony tables read, for it is not manifest that ever they vvere read unto them, but onelyonly put and kept in the ark for a testimony. Deut. 10. 1—5. and when the 10. cōmandements were read **Ex. 24. 7.Exod 24:7out of the book, there was no such feare: and the glorie of Moses face terrified the people when he ††Exod. 34. 30. 31. &c.Exod 34:30Exod 34:31spake and talked with them, for which he put a veil vponupon him: but of reading out of a book at that time (wherto the Apostle here hath reference,) there is not a word. So it was not reading onelyonly but speaking also without book, which was the ministration of the letter to the Iewes; and as Paul here calleth the law the letter, so elswhere he calleth it, ““Heb. 12. 19. 20.Heb 12:19Heb 12:20the voice of words.

It is not therefore the writing, but the thing written which he intendeth. And if M. Sm. should fall to the heresie of iustification by the works of the law, and teach this in prophesie out of his hart, though he never read line in the holy Bible, yet should he be a minister of the letter and of damnation to his disciples.

Of this letter Paul sayth, **2 Cor. 3. 72 Cor 3:7it is the ministration of death: but of the scriptures Christ saith ¶¶Ioh. 5. 39John 5:39serch them, for in them ye think to have eternal life. Of this letter Paul sayth, it is ††vers. 9.the ministerie of condē nation; but of the holy letters in Gods book, he sayth, **2 Tim. 3. 15.2 Tim 3:15they are able to make one wise unto salvation through the faith vvhichwhich is in Christ Iesus.

The law is called the letter (not letters as the ““2 Tim. 3. 15.2 Tim 3:15scripture is called) by a similitude: for a letter is an outward visible thing appearing p. 34to the eye of an other that looketh on; whereas the thing whereon it is written, whither paper or stone, is not moved or changed therby. Such is the doctrine of the law to the professor of it. It maketh him seem a fayre hypocrite before men: they look and see the commandments of God written on his forehead, on the fringes of his garments, and on his dore posts: but his hart and mynd are stony stil. For the law renueth no man, but syn that is in us, ††Rom. 7, 8.Rom 7:8taketh occasion by the law, and worketh in us al manner transgression of the law, and so death. But the Gospel is the spirit that renueth & quickneth by faith in Christ: and changeth **Eze. 36. 26, 27. Heb. 8. 10.Ezek 36:26Ezek 36:27Heb 8:10the stony hart into flesh, and writeth there the lawes of the most high. Thus by the letter is not meant the holy scriptures, which are Gods instrument for our renovation: but the external work of the law upon a man: in which sense Paul also mentioneth circumcision in the letter Rom. 2. 29. meaning outward circumcision of the flesh to be seen and read of men: where to take it as this man doth 2 Cor. 3. of reading the scriptures, were to follow the ““Ps. 52. 4.Ps 52:4devouring words of the deceitful tongue.

3. Because upon the day of pentecost and many yeares after the churches3. Reason. 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 ordinarie4. Reason. 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 thoughAnswer. it be shewed them: or though their own writings convince them: it is in ††Rom. 9, 16Rom 9:16God that shevveth mercy.

First M. Smyth holdeth that such reading as vvas in the Ievves synagogues **Diff. p. 7.was common to the churches of all ages. Secondly he sayth ““pag. 6.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 p. 35scriptures 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 ““Ioh. 21. 25.John 21:25written. 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 ††2 Tim. 3. 16. 17.2 Tim 3:162 Tim 3:17is profitable to teach, to improve, to correct, to instruct in righteousnes: that the man of God, that is the **1 Tim. 6. 11.1 Tim 6:11minister 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 ““Deut. 33 10.Deut 33:10teach Israel, taught them by ††Neh. 8. 8. Act. 15. 21 2 Chron. 17 9.Neh 8:8Acts 15:212 Chr 17:9reading & 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 many5. Reason. 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:Answer. wherin both old & newe Testament were conteyned. And Peter cō mended the Churches for **2 Pet. 1. 19.2 Pet 1:19taking heed vntounto 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 might6. Reason. 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.

p. 36If they had no books to use, they were blamelesse if they usedAnswer. 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 onelyonly is our help; and ther is no outward7. Reason. 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 **Psal. 10. 17.Ps 10:17pre,Answ. pared mens harts and bended his ear. And as every man ††1 King. 8. 38. 39.1 Kgs 8:381 Kgs 8:39knew 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, ““Num. 11 25. 26. 1 Sam. 10. 5. 6.Num 11:25Num 11:261 Sam 10:51 Sam 10:6both in the old Testament and in the new **1 Cor. 14. Act. 19. 61 Cor 14Acts 19:6. 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,8. Reason. 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;Answer. 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 p. 37book 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 **Rev. 2. 1. 7.Rev 2:1Rev 2:7speaketh 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, not9. Reason. 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 vsus.

In deed if any fyerie bookes had appeared at the giving of the law,Answer. M. Smyths allegorie would have had some light: but when as no such thing was seen, but onelyonly ††Deut. 4. 12.Deut 4:12a voice of words was heard, as Moses telleth vsus; we should beware of such clowdy collections.

The fyerie law mentioned Deut. 33. 2. hath plain reference to Gods promulgating of the law, by voice out of the midds of fyre, Exod. 19. 18. 19. & 20. 1—18. Deut. 4. 11. 12. Afterwards those & other lawes were written by Moses in a book, Exod. 24. 4 and God himself vvrote the ten words on tables of stone: not then at Pentecost, but 40. dayes after, Deut. 9. 9. 10. Even so the fyery doctrine of the gospel was first uttered by voice, and afterwards written in books, Luk 1. 1. 3. Act. 1. 1. &c. Ioh. 20. 30. 31. The book then was not proper to them, (as M. S. feighneth,) but common also with vsus. God by Moses ““Exod. 24. 3. 4.Exod 24:3Exod 24:4first spake, then wrote to his Church: Christ by his Apostles, first spake, then wrote also, to the same Church: and though the **Mark. 3. 17.Mark 3:17son of thonder wanted no gift of utterance by voice, yet Christ ††Rev. 1. 19. & 2. 1.Rev 1:19Rev 2:1bad him write: when if he had pleased p. 38he could have sent him to speak. And **Rev. 1. 3.Rev 1:3blessed is he that readeth, and they that heare the words of that prophesie, and keep those things vvhichwhich are vvritten therin: but cursed is he that despiseth reading of the Lords book, and dissvvadeth the Church from that use thereof; by colourable reasons causing the ††Deut. 27. 18.Deut 27:18blind to goe out of the vvay: and all people should say, Amen.

10. Because as all the worship which Moses taught began in the letter outwardly,10. Reason. and so proceeded inwardly to the spirit of the faithful: so contraryweise all the worship of the N. Testament signified by that typicall worship of Moses, must begin at the spirit, and not at the letter originally. 2 Cor. 3. 6. 8. 1 Cor. 12. 7. or els the heavenly thing is not answerable to the similitude therof.

The true and proper worship which Moses taught Israel was theAnsw. worship of God in spirit and truth, Deut. 5. 7. 8. and 6. 4. 5. 6. though he led them herevnto, under veiles and shadowes, and by the covenāt of works brought them to Christ, who doeth both that covenant and shadowes away as the wise did vnderstand; Psal. 32. 1. 2. with Rom. 4. 4. 5. 6. 7. Psalm. 40. 6. and 51. 6.—16. &c. vvith Heb. 10. 8. 9. Their spiritual vvorship, proceeded from the spirit and hart unto God, 1 King. 8. 22. 23. 33. 35. 38. &c. Ezra, 9. 5. 6. &c. Nehem. 9. 5. 6. &c.

Of the legal worship, & M. Smythes inept allegorizing therof, is spoken **pag. 12.before; also his abuse of that scripture, 2 Cor. 3. 6. is already ¶¶pag. 33.manifested; vvith his aequivocation about this vvord worship: that the reader may be vvearied, to have the same things oft repeated. OnelyOnly novv the falshood and snare of these reasons against reading Gods vvord, being discovered: let him learne to bevvare of Satans deceipt. For the mouth of an heretik is a deep pit, like the **Pro. 22. 14.Prov 22:14strange vvomans: he with whom the Lord is angrie shal fall therin.

After this M. Sm. feighneth 4. obiections for bookworship, as he termeth it; and then frameth ansvvers as he seeth good; but ever and anon retyring to his old skonce of spiritual worship, thinking therby to vvard off all blovves. Though it be a vvearynes to follovv such an empty clovvd; yet for help to the vveak, I vvil briefly shew his vanity.

p. 39Reading in the old testament was commanded by Moses, Deut. 31. 9-13.1. Obiectiō. was amplified by David, 1 Chron. 16. & 25. was practised by Josiah 2 Chrō. 34. 30. by Ezra and Nehemiah, Neh. 8. 8. and 9. 3. allowed by our Saviour Christ, Luk. 4. 16. & by the Apostles, Act. 13. 14. 15. and reported as a thing of ancient approved continuance. Act. 15. 21.

To this hs answereth; First, the reading commanded by Moses Answ.was onelyonly once every 7. yere, Deut. 31. 10. 11. and therefore it was no part of ordinary worship, and there is no commandement in Moses, given eyther to the Preists or Levites, for ordinary reading of the law in the tabernacle. Secondly, hence it foloweth, that reading in the old testament, was no part of the worship of the tabernacle or temple, or of the service performed by the preists therin, &c. Thirdly, therfore reading was of another nature performed in the utter court or synagogue or elswhere, eyther by the Levites or any other learned men of what tribe soever: Math. 23. 2. Luk. 4. 16. Act. 13. 14. and 15, 21. Deut. 31. 9.-11. 1 Chron. 16. 4. 7. 37. 39. & 15. 1. 8. & 28. 13. 2 Chron. 34. 14. 30. 31. Neh. 8. & 9. and so no part of worship properly so called, but onelyonly a ceremonial ground or foundation of inward or outward spiritual worship common to the Churches of all ages. Lastly it is not deneyed but that reading now is to be used in the Church: onelyonly we say it is not a part of spiritual worship, or a lawful meanes in time of spiritual worship.

M. Smyth cannot see any commandement in Moses for ordinary reading Replie.of the law in the tabernacle: and no marvel, for neyther could all the Sadducees see any doctrine in Moses that taught the resurrection of the dead; but Christ could ††Mat. 22. 31. 32.Matt 22:31Matt 22:32find it by necessary consequence: Moses commanded ““Levit. 23. 34. 36.Lev 23:34Lev 23:36the feast of boothes to be kept seven dayes to …he Lord, mentioning but holy convocations & sacrifices: M. Sm. (I dare say) will not gather reading, out of this commandement. But Ezra the Preist and all Israel with him, saw it here implyed and practised it, **Nehe. 8. 14.—18.by reading the book of the law of God, every day, from the first day unto the last: when they kept this feast. If every seventh day was to be sanctified in Israel, & all things be sanctified by the word and prayer; and in the synagogues they sanctified the Sabbathes by ““Act. 13. & 15.Acts 13reading the scriptures: reason mought teach us, that the tabernacle was not behind the synagogues in holynes. p. 40And where findeth M. Sm. a commaundement to read the law in the synagogues? yet was it commanded, or els it was will worship and vanitie. The ordinance for Levi to ¶¶Deut. 33 10.Deut 33:10teach Israel Gods law; was commandment ynough both to read and preach it, as they did dayly: and they were not so dul or carnal, but they could wel perceive this to belong to their charge and ministerie.

But here M. Sm. sayth, that the reading in Israel was no part of worship properly so called: forgetting himself (it seemeth) when elswhere he sayth, that the **pag. 19.worship that beginneth in the book, is from the letter or ceremonie and so is not properly of the new testament but of the old; and againe that, ††pag. 20.book-worship is Iudaisme and so Antichristian; and idolatrie now vnderunder the New testament; and againe, that ““pag. 6.Christ shut the book in the synagogue to signifie that that ceremonie of bookworship, or Ministerie of the letter was now exspired. Thus fighteth he against himself; one while they had book worship; an other while it was no part of worship; & if properly so called help not here at a need, M. Sm. wil be found a calumniator both of vsus, and of Israel, and of Christ himself. For he would have his reader think that we whom he opposeth, made arguments for bookworship, which here he answereth, wheras we never spake or thought of reading to be worship in such a sense, as he would draw it vntounto, nor othervveise worship then reading vvas in the synagogues, by Christ himself, neyther vvas there controversie about worship at all, but onelyonly whether it were Gods word or mans, that we read in the Church, in the worship of God. But now to cloak his blasphemous error, he hath dived into his wit, to bring out a distinction of properly so called: so cogging the reader with the **Eph. 4. 14Eph 4:14die of deceit, and calumniating vsus. And hath he not also injuried Israel in charging them vvith book worship, and belyed Christ himself, that he should use and finish a ceremonie of book worship? when yet here he granteth it vvas of another nature, it vvas no part of worship properly so called: it vvas that vvhichwhich is cōmon to the Churches of all ages.

As one tossed in the sea of error, so reedeth this adversary to and fro, and staggereth like a drunken man.

p. 41The second objection he forgeth thus. Reading is commanded in the new testament, Col. 7. 16. 1 Thes. 5. 27. and2. Obiect. a blessing promised therto, Rev. 1…5. and the cōmandement is that it be practised in the church: therfore it is a part or meanes of the worship of the new testament.

The summe of his answer hereunto is.

Not everie thing performed in the Church, is a part of spiritual worship: Answer.for al the parts of publik administration of the kingdom ar done in the Church, and yet cannot be said to be parts of spiritual worship properly so caled chap. 1, and 2.

Properly so called, is a common vizar of deceit, puld off beforeReply. as here it shal be agayn. For M. Smyth divided the whole leiturgie of the church, into actions of the kingdom and of the Preisthood of the saincts. chap. 1. and 2. The actions of administring the preisthood, he made to be actions of concord and union: and of these generally he sayth, they be actions of spiritual worship properly so called. The actions of administring the kingdom, he made to be actions of opposition, difference plea and strife: and of them generally he sayth, they are not actions of spiritual worship properly so caled. Now here and often he deneyeth reading of the scriptures to be such spiritual worship, therfore it is no action of the preisthood; therfore no action of concord or union. So when the Preists and Levites read the law in the synagogues, and at their ††Nehē. 8. 13—18.solemn feasts; we may not say, they did any action of the preisthood; and when Christ read the prophet Esaias, Luk. 4. we may not say he did an action of concord or union; & when **Col. 4. 16.Col 4:16Paul would have his Epistle read in the churches of Colosse & Laodicea; and Christ would have the ““Rev. 1. 3.Rev 1:3Revelation read of al, we must not understand them to meane reading as an action of concord or union in the church; for then it must be an action of the preisthood, and consequently worship properly so called: which M. Sm. wil by no meanes admit of: for he hath limited their bounds: and if any read the scriptures in the church as an action of concord and union, he wil draw it as by the haire of the head, along these grounds, to be ††Diff. p. 20.antichristian & idolatrous; so setteth he his **Psa. 73. 9.Ps 73:9mouth against heaven. Yet reading he granteth, but it must be of an other nature: and what is that trow p. 42we? He is loth to speak: of the preisthood it is no part; and in handlingpag. 1. the actions of the kingdom, he specifieth it not; onelyonly there he sayth, that bookes of al sorts may be produced for finding out of the truth: and he quoteth among other Act. 7. 22. and 17. 28. 1 Cor. 15. 33, Tit. 1. 12. Where the learning of the Aegyptians, and testimonies of the hethen poets are alleged: and further he nameth particularly translations, dictionaries, histories, chronicles, commentaries. &c. Behold here what place this man alloweth the reading of the scriptures, yea even of the Originals: they must not be read but by way of opposition, difference, plea and strife; they must not be read but where when and as histories, chronicles, commentaries, books of hethen poets and al other like, may be read and produced: so they are tollerable, otherweise there is no place allowed them: though elswhere he ††pag. 6.esteemeth better of them then of other writings. But in the actions of the preisthood, in the actions of concord or union, to read them is idolatrie. What haeretik professing Christ could more have sought the disgrace of Gods holy book; then thus to shut it quite out of Gods worship, allowing it no other place, by these his wicked grounds, then Iulian the Apostata Christs deadly enemy, would and did allow it (though he esteemed worse of it) in his blasphemous writings. For eyen he in cases of opposition, plea and strife, **Cyril. con. Julian. lib. 2. & 3. &calleged the testimonies of holy scriptures, among other writings; but in his worship of his Gods he would none of them. No marvel though God have stroken this man like Elymas with the blindnes of Anabaptisme; it is a just recompence of his former error: that as he would have deprived the church of the use of the scriptures, the instrument of Gods covenant: so himself now should be deprived of the covenant with Abraham and his seed, and become an alien from ““Eph. 2. 12Eph 2:12the common wealth of Israel.

But let us proceed with his answer.

Moreover (sayth he) when he commandeth his Epistles to be read in theAnswer. churches, his meaning is not strictly literal: that is that the very words which he wrote should be repeated verbatim out of the book: but his meaning is that the sense of the words or meaning of the Apostle should be related, whither by p. 43reading the very words, by expounding the meaning by interpreting or translating. &c.

Loe here the shifts of haeretiks. Paul willeth the church ††Col, 4, 16.to readReplie. his Epistles, yea **1 Thes. 5. 27.1 Thess 5:27chargeth them in the Lord, to read them to al the brethren; and writeth to them again, to ““2 Thes. 2 15.2 Thess 2:15keep the instructions, taught by his Epistle: M. Smyth sayth the meaning is not strictly literal, that the words which he wrote should be repeated: but the sense ralated. As if Paul wāted fit words to set down his meaning, & they that should read, could tel it better. He that readeth, must read words as they ar written, specially in Gods book, & Epistles from the holy Ghost, wherein ††Pro, 30. 5▪ 6.no one word is vaine idle or unprofitable, no word misplaced or out of order: and he that shal presume to add or diminish or change the order in reading Gods writings, doth wickedly, and **Rev. 22. 18. 19.Rev 22:18Rev 22:19is neer unto the curse. If things in reading be difficult, God hath given gifts unto men to open and expound them, to the understanding of al: but this expounding is not reading. Reading is first, exactly to the letter; exposition cometh after with such words as God putteth in the expositors hart; as by ““Dan. 5. 25—28.Dan 5:25Daniels practise, we may learn. Neyther are the words of the expositor comparable to the words of the writer; these being divine, are al as silver ††Psa, 12. 6fined seven times, no drosse mixed with them. The other being humane, (I speak of ordinary men as we are) and shewing the mans judgmēt that expoundeth them, are mixed with humane infirmities, mistakings, and sometime deadly errors. Wherfore reading of the Original scriptures wherof here we treat, must be strictly literal, as is in the book. Translations are after to be spoken of; and is here vainly inserted, for Paul wrote in Greek, which al in Colosse, Laodicea, Thessalonica, and the whol country over, used as their vulgar tongue, that they needed none to translate for them.

Further M. S. answereth, that the Apostle wrote upon particular occasions,Answer. for particular ends, and the commandment of reading was special in these respects to them &c. yet acknowledgeth he at last, an absolute necessity of reading; onelyonly he denyeth it to be a lawful help or part of spiritual worship. &c.

p. 44As the Apostles, so the prophets wrote upon particular occasions; yetRep. is there a general use, for ††Rom. 15. 4. & 4. 23. 24.Rom 15:4Rom 4:23Rom 4:24whatsoever is fore written, is fore written for our learning, as Paul himself teacheth. Wherefore this cavil is frivolous. An absolute necessitie of reading the scriptures now, as they were read in Israel, and in the Christian churches, and to the same end: is al that we hold, and stand for. Which how it is worship is before shewed.

The Apostle 1 Tim. 4. 13. 16. commanded Timothee and so al Elders to3. Obiect. attend to reading: wher reading is ioyned with exhortation and doctrine; & so importeth, that it is to be understood of the ioyning of reading in the time of spiritual worship.

This obiection (as the rest) is made of M. Smyths own fashion; and was never thus framed by us. And here he excepteth, that it is not spoken of the execution of his office, but of preparing himself to the execution Answer.of it. &c.

That reading in the publik church is necessary, he is forced to acknowledge:Rep. and in that we rest. If he think this place is not meant of publik, but of private reading: he may keep his iudgment. My self see no cause why it may not also be meant of the publik execution of his office; for Paul departing from Ephesus, ““1 Tim. 1. 3.1 Tim 1:3besought Timothee to abide there and look unto the Church; and after ††1 Tim. 3. 14. 15.1 Tim 3:141 Tim 3:15wrote this letter for his direction how to behave himself in Gods howse, whiles he taried away, and in it sayth, **1 Tim. 4. 13.1 Tim 4:13til I come attend to reading, to exhortation, to doctrine. where seing al these are publik ecclesiastical actions, (as M. Sm. himself granteth,) seing they are joyned thus togither, & with this limitatiō til J come; what letteth but these al should be executed by him in publik? Private reading for his own preparation, was to be alwaies, and not onelyonly til Pauls coming. And as for such preparation, it is mentioned after, in vers. 15, and both again jointly vers. 16. for the salvation of himself and others.

Let it be granted that the Apostles and Evangelists used no books being4. Obiect. extraordinay men, and having the extraordinary direction of the spirit, for they needed no such helps of books as we doe: yet wee being ordinarie men have need of books. &c.

p. 45This last objection, I reject as frivolous, and falsly intimated to be ours. The Apostles I am sure had no greater measure of the spirit then Christ: yet he ††Luk. 4, 16Luke 4:16read publikly in the book: and so did holy men of God before **Neh. 8. 13, 14.Neh 8:13Neh 8:14him: & publik reading is grāted yet necessary: therfore we are to use it. Though we have more need of the book then the Apostles, (our memories and judgements not being sanctified like theirs,) yet had they their infirmities, and ““2 Tim. 4. 13.2 Tim 4:13used books. But it is Gods ordinance of reading, that we stād for: which how M S. hath sought to undermine, and how he is snared in the work of his own hands; is worthy to be noted with ††Ps. 9. 16.Ps 9:16Higgajon Selah, and meditated to the praise of God.