A Defense of the Holy Scriptures, Part 1
OF WORSHIP.
Wheras the word Worship is diversly used, somtime more largely, somtime more straightly; by reason wherof it hath not at al tymes a like proper signification: M. Smyth spying this, (as by his limitation of properly so called may appear;) takes advantage to himself for to bolster out his former blasphemies, & to deal against us for Idolaters, & the holy Bible for an idol; under the aequivocatiō or double meaning of this word worship; restreyning it wher he should not, & inlarging it where he ought not. And though he treateth of this thing at large, handling the fountaine, the helps, the essence or nature, with the parts and kinds of worship: yet the divers use of the word which was needful first to be shewed, (if he meant not to deceiv,) he hath quite omitted; that, therfore I wil first manifest.The homonymie cleared
Worship, in our English tongue, and as it is used to expresse the original scriptures, is diversly taken. Somtime largely, as when it expresseth the Greek word latreuo; as Philip. 3, 3. we ar the circumcision which †latreuontes.worship God in the spirit: & Act. 24, 14. so ”latreuo.worship I the God of my fathers. And thus both the English & Greek answereth to the Hebrew ghnabad, which properly signifieth to serve, Exod. 3, 12. Deut. 10, 12, 2 Sam. 15, 8.
Also when it expresseth the Greek word sebomai; as Act. 18, 13. to *sebesthai.worship God contrary to the law; & Act. 18, 7, Iustus a ‡sebomeno….worshipper of God. And so both it & the Greek answer to the Hebrew jaré; which properly signifieth to fear or reverence, as Mat. 15, 9. in vaine they ”sebontai.worship me; for that which in Hebrue is, their fear towards me Isa 29, 13. So *Iob. 1. 9. Ion. 1. 9.Iob. and Ionas, as the Hebrew sayth, feared, as the Greek translateth, Worshipped God. Also when it interpreteth the Greek word threskeuo, as Col. 2, 18. the Worshipping of Angels; and vers. 23. in wil-worship; or voluntary religion. Thus worship is largely used, for the feare and service of God, or any religious action.
More strictly and properly, worship is vsed to English the Greeke word proskuneo; as Mat. 2. 2. We are come to †proskunesai.worship him; and Rev. 11. 16. they ”prosekunesan.worshipped God; Rev. 13. 4. they ”prosekunesan.worshipped the Dragon, &c. And so both it and the Greek word, doe expresse the Hebrue hishtachavah, which properly signifieth to bow downe or prostrate ones self. Exod. 20. 5.
Thus the worship of God generally, comprehendeth the performing of all duties required in the first *Deut. 5. 6—15.table of the Law: specially and properly, to worship is to bow downe & supplicate vntounto God.
The meaning of the word being thus distinguished; let vsus now see how M. Smyth dooth deal in the point. He, where he †Differēc. pag. 18.professeth to handle the nature or essence of spiritual worship, and the essentiall causes and kindes thereof, sheweth these things in two particulars; first in the essentiall causes; 2. in the proper kindes or parts of the worship of the N. testament.
The essential causes are matter and forme. The matter of Gods worship (sayth he) is the holy scriptures, which conteyneth the word of God or the Gospell, the subiect whereof is Christ Iesus: The forme or sowl that quickeneth it, is the spirit Col. 3. 16. with Ephe. 5. 18. 19. 20.
Then he illustrateth this, by the ceremoniall worship of the old testament. And the matter of that he maketh to be beasts, incense, oil, fat, corn, wine, and the like creatures whereof the sacrifices &c. wer made, with all the actions thereto perteyning.Mark 9. 49. with Levit. 2. 11 13. & 9. 24 1 Cor. 5. 6▪ 8.
The forme he sayth appeared in 4. things; 1. honey, and 2. leven which must be absent for the most part; and 3. fyre and 4. salt which must allwayes be present. Then for the kindes of spirituall worship, he sayth they are praying, prophefying, and singing Psalmes. Psal. 50. 14—17. 1 Cor. 11. 4. and 14. 15. 17. 26. Iam. 5. 13. Rev. 19. 10.
I wil not here stand to scan the good order which M. Smyth hath used in handling the nature and essence of worship, whiles omitting the efficient causes, obiects and ends, which properly perteyne to the discourse of actions: he insisteth vponupon matter and forme which he calleth essentiall causes: so taking that which is more vnproper, & difficult. But seing he hath chosen this way, I will follow him therein.
And first I observe, how he intending to shut out the reading of the scriptures from spirituall worship; yet maketh the scriptures to be the matter of worship: now how the matter of a thing, should be shut out and vnlawfull to be there, it requireth some skill to know. Secondly, the scriptures being (as he sayth) the matter, and the spirit the form of this action of worship; (though properly the spirit is the †Act. 2. 4 & 11. 28.efficient cause;) it would be knowne why M. Smyth in an other place sayth that *Differēc. pag. 1.actions of administring the Church or kingdom of Christ, are not actions of spirituall worship properly so called, making those actions to be admonition, examination, excommunication, pacification, absolution &c. are not these to have the matter of the scriptures, and form of the spirit, as well as prophesie which th' Apostle sayth, is a speaking †1 Cor. 14. 3.to edifying to exhortation and to comfort? Are we not aswell bound to the scriptures in admonishing, as in exhorting and must not the same spirit give life vntounto both?
Let Paul himself be our example: he teacheth that *2 Tim. 3. 16. 17.the whole scripture is profitable, as for doctrine so for †elenchon.rebuke or conviction, and for correction; and he in practise, rebuking and opposing against Elymas, saying, *Act. 13. 10.O ful of all subtilty and of all mischief, child of the Divil &c. did this by the holy spirit, wherof he is noted then to be †vers. 9.ful. In preaching to the men of Antiochia, he admonished them *Act. 13. 40. 41.by the word of the prophet Abakuk: in preaching to the Iewes in Rome, he rebuked them ”Act. 28. 25.—28.by the word of the prophet Esaias; And Peter in his Sermon at Ierusalem pacified their pricked consciences, by the promise of God, to them and to their children; Actes 2. 37. 39. So the word and spirit were matter and form of their rebukes, admonitions, pacifications, &c. even as of their other doctrines & exhortations, and therfore by Mr Sm. owne grounds, were spirituall worship; and so his first plot where he made *pag. 1.actions of opposition, difference, plea & strife, not to be actions of spiritual worship; is a wagmire wherinto this his conceipt of prophesie or preaching to be spirituall worship, is sunk, and by it overthrown. And sure the Prophets and Apostles and Christ himself never observed this new coyned difference, for †Isa. 1. &c. Jer. 2. &c. Mat. 5. & 6. & 7. &c. Act. 7 & 13. &c.they in their prophesying or preaching of the word, did intermixe rebukes with comforts, admonitions with exhortations, and opposed against syn and synners vsually in their sermons, as the whole historie of the Bible sheweth. Now by Mr Smyths divinitie they worshipped not God, when they spake by way of opposition, difference, plea or strife, in their doctrine; but when they spake to edifying exhortation or comfort; this was the worship of God properly so called. If this distinction be not true, then M. Sm. is a deceiver, properly so called; who to make things serve his hereticall humour and hide his blasphemies against our reading of the holy scriptures in the Church, hath digged thus deep to find a pit whereinto to fell the righteous; though himself by Gods iudgement be fallen into the same.
And here, by the way I will briefly note M. Smyths methode in contriving of his book for the advantage of his cause. The three offices of Christ, in prophesie preisthood and Kingdome; he reduceth vntounto two, 1. kingdome and 2. preisthood; ‡Differenc. p, 27.comprehending prophesie vnderunder the preisthood as a branch of it. Deut. 33. 10. Rev. 1. 6. with 1 Cor. 14. 31. Act. 2. 17. 18.
Whereas by the same ground of Deut. 33. 10. he mought have made the kingdome also a branch of the preisthood; for the Preists were to teach Iaakob Gods judgements and Israel his law, as well in cases of *Deut. 17. 8. 9. 11. 12.controversie plea and strife, (which M. Smyth maketh actions of administring the Kingdome;) as in other doctrines of exhortation and comfort. But I find in the scripture that Moses (not Aaron the Preist,) is made a figure of Christ †Act. 3. 22—26.as a Prophet; and Prophets there were many in Israel of other tribes then Levi: seing then Moses & the Prophets caried types of Christs prophesie; Aaron and the Priests, of his priesthood; David and the kings, of his kingdom; I would not now confound the priesthood & prophesie in Christ, any otherwise then the priesthood and kingdome; but keep a like distinction in them al; & as in Christ the head, so in the Church his body. Againe as in heavenly order the 1. manifestatiō of mans syn and miserie by the law, of his justice & happines by the gospel; also the 2. work of mans redemption by sacrifice; & 3 the conservation of this grace wrought for the Church, against al enemies; are three distinct things, one following another: so Christ in his administratiō observed this order & distinction; first, †Mat. 5. &c. vntounto Mat. 26.teaching the Church as a Prophet, above three yeares; then *Mat. 26. and 27.offring up himself as a Preist & sacrifice to his father for his Church; and lastly rising & “Luk. 24. 51.ascending into heaven to the right hand of God, there to †Psal. 110. 1. with 1 Cor. 15. 24. 25.reign as king until al his enemies be made his footstool. Now M. Smyth maketh prophesie one with the Priesthood, because he would have these two to be Gods worship: & the kingdome he speaketh of first; and excludeth al the actions of it from Gods worship. Whereas the Gospell is called *Mat. 13. 19.the word of the kingdome; and Christ when he preached (or prophesied) is sayd to †Luk. 4. 43preach the kingdome of God; and the doctrines which he taught, were the *Luk 8. 10secrets of the kingdom; and the Apostles in their sermons †Act. 20. 25. & 28. 23.preached, expounded and testified the kingdom of God. Wherefore they be deep waters which M. Sm. hath found; that the actions of administring the kingdome should not be worship: and yet the preaching of the gospell, or prophesying, shalbe worship, and that in the highest degree, properly so called. If he followed not fansy in these things, rather then sound judgement; let the prudent iudge.
Like vanity he sheweth in this, that having made the scriptures to be the matter of our worship now, he makethnot them to be the matter also of Gods worship in Israel, but beasts, incense, oil, fat, &c. and the form of our worship to be the spirit, but the forme of theirs to appear in honey, leven, fyre & salt. What, had not they the †Deut 31. 9written word of God, for a ground of their religious actions, as well as we have the “Joh. 20. 31written word? had not they *Nehem. 9 20.the good spirit of God to instruct them, as we have? had they not †Nehem. 9. 3. 4. 5. &c▪ 1 Sam▪ 10. 5. 6.praying prophesying, singing &c. by the spirit, as we? How is it then, that this man maketh the matter and form of Gods worship in Israel, to consist in such carnall things? There is a depth of abomination herein, which is the ground of his anabaptising heresie. For wheras th'Apostle magnifieth the *Rom. 3. 1. 2. 3. & 9, 4, 5. & 11. 1, 17. 18. &c.Iewish Church, above the Gentiles in many respects: this proud Gentile disgraceth them extremely, saying †Charact. of the beast p. 16.that their Ministerie worship & government was carnal; that faith and repentance was not required to the matter, that is, the people of that Church, but onelyonly a carnall holynes; with many such like vituperies, which out of his carnal hart he uttereth against them.
But for their worship which we have in hand, let him shew if he can, what one thing we have which they had not before vsus. He maketh the parts of our worship to be three, praying, prophesying, singing; all these they had, and vttered them by the spirit, as the scriptures every where manifest: and though they had many carnal rites with these, as sacrifices, incense, &c. yet was not their worship carnal: for we have also some carnall rites, as washing with water in baptisme, the eating of bread & wine in the Lords supper; have we therefore a carnall baptisme, a carnall supper? if not, neyther had they a carnal worship, though carnall rites were adjoyned unto their worship. But as God whom they worshipped was a spirit, so worshipped they him in spirit, and with faith, exspecting that promise which God made vntounto them of salvation by Christ; as Paul testifyed of the whol body of that Church; that *Act. 26. 7.the twelve tribes instantly serving (or worshiping) day and night, hoped to come vntounto it: shewing further, that the gentiles are of the same, or †Sussoma Ephe. 3. 6.one joynt body with them; fellow-heyres, and partakers of the promise in Christ.
M. S. having shewed (as he thought) the matter and form of the Iewes worship, inferreth vponupon it thus. *Differēc. pag 19Hence it followeth (sayth he) that the worship that beginneth in the book or translation commeth not originally from the spirit, but from the letter or ceremony, and so is not properly of the new Testament, but of the old, 2 Cor. 3. 6.
If this followeth, upon the former description of their worship and ours, I think it comes a great way behind, that few wilbe able to see it. For, did the matter of their worship, the beasts, incense, oil, &c. proceed out of the book? or did the form seen in fyre and salt, come from the book, any otherweise then our praying, preaching, and ministring of the sacraments dooth or must doe. Did they look on a book when they kindled fyre on the altar, or cast salt on the sacrifice? if not, how followeth this halting inference?
That the worship performed in reading the scriptures proceedeth originally from the spirit, even from God, whose spirit is in his word, and who hath commanded it to be read: and that such reading is not the ministerie of the letter spoken of, 2 Cor. 3, 6. shall through Gods grace, anon be proved; in handling the second point, of the scriptures.
Here next followeth to be considered Mr Smythes allegories & opening the worship of the new testament, by the type in the old.
Their *Differ. pag, 20, 21Church, Ministery, worship, government, &c. as he sayth, were all literall and ceremonial. Their litterall or typicall worship, was performed in two places, 1. the holy place, 2. or the court. The worship in the holy place, typed (sayth he) most properly the worship of the new Testament, which was typed by the holy place, Rev. 11. 1. 2. 2 Cor. 6. 16. Heb. 8. 2. and 9. 11. 1 Pet. 2. 5. The worship of the tabernacle or holy place, consisted of 3. parts, 1. that which perteyned to the brazen altar, 2. that which was performed at the golden altar, 3. that which concerned the table of shew bread, Exod. 37. & 38. with Exod. 29, 38. & 30. 7. 8. 34—38. Levit. 24. 1.—9. At the brazen altar were offred sacrifices propitiatorie and eucharisticall, signifying, prayer, thanksgiving, prophesie. At the golden altar was perfume, signifying prayer, thanksgiving, preaching the gospel. Upon the table of shew bread was the candlestik, and 12. loves with incense. The candlestik signifyed the Church; shining by doctrine, &c. The shew bread, signified the 12. tribes or Church, present before the Lord, fed with Christ &c.
As the holy place with the altar and Preists, did properly signify (saith he) the Church, Worship, and Saints, Rev. 11. 1, 1 Pet. 2. 5. under the new testament: so the court without the holy place whither all the people came, & the typical service performed there, did signifie the confused assemblies of antichristian persecutors, & their ceremonial worship, Rev. 11. 2. which the spirit in that place caleth gentiles or hethen in these respects.
The parts of typical service performed in the court, were reading and musik, wherein the Levites were cheif agents; though the preists also and any of the people might read and sing. The scriptures read and tunea musically, are prophesies, prayers, thanksgivings.
In this discourse God would let the Reader see, how M. Smyth is given over to blindnes of hart, in judging spiritual things: by that blyndnes which is in him in discerning carnal things, & which are set before al mens eyes.
For, to make the legal shadowes serve his fansie, he placeth the brazen altar in the holy place or tabernacle with the golden altar, table and candlestik: wheras the scripture sheweth it was set in the court-yard of the tabernacle †Exod. 40. 6. 28. 29.before the doore, and that a good distance off, having the Laver *ver. 30. 32between the tabernacle and it, in which the preists did wash when they went into the tabernacle. And to this place at the dore of the tabernacle, did “Exod. 29 42. 43. Lev 1, 3. & 8. 3. 4.the people assemble, & it was †Lev. 6. 16 26.holy. If M. Sm. saw not this in the scripture, yet reason mought have taught him not to make a chimney of the Lords tabernacle covered & hāged with imbroidered curtayns. The boards of the tabernacle were but *Exo. 26. 15. 16.ten cubits high, (the brazen altar being “Exo. 27. 1three cubits; the †& 40. 19.tent and coverings were spread over them on hie, and a vayl *ver. 28.hanged at the door. VponUpon the altar was a fyre “Lev. 6. 12 13.always kept burning, & here whole sheep and oxen were burned to ashes, many at once, sometime †2 Chro. 1. 3. 5. 6.a thowsand. Can any reasonable man now think, that this was within the tabernacle, which was so low & little a place? would the Lord have the curtayns to be ”Exod. 26. 1. 29.embrodered with cherubims, the boards to be covered with gold, that al mought be dight with smoke and swoot; & continually in danger to be set on fyre? yet M. Smyth wil needs have it there, because he thought it would fit his turne wel. With like discretion he placeth the candlestik upon the table, though Moses plainly telleth, that it (being very great, of a *Exo. 25. 39.talent of gold, about 160 pound weight,) was †Exo. 40. 22—24.set on the south side of the tabernacle, & the table with shew bread on the north. But his eye sight fayled not so much in the shadow, as his hart was blinded in the shadowed thing. For he maketh the 1 tabernacle, 2 altar, & 3 Preists, to signifie the 1 Church, 2 worship, & 3 saincts under the new testament: the 1. court of the tabernacle, he wil have to signifie the assemblies of Antichrist; the 2 Israelites there assembling, to signifie the antichristian persecutors: 3 the typical service in the court, as reading the scriptures, & singing them with musik; to signifie the ceremonial worship of antichristians. For none but antichristians (as he thinketh) do read the scriptures in their worship. Behold unto what great impietie he abuseth the word of God. The body of the Church of Israel, the †Exo. 4. 22son and first born of the Lord, his *Ps. 135. 4chosen and cheif treasure, “Deut. 7. 6. 7.precious unto him above al peoples of the earth, on whom he set his love, †Deut. 33. 26.riding upon the heavens for their help, & on the clowds in his glorie; a people *vers.. 29.blessed and saved by the Lord, the sheild of their help and sword of their glorie: this people he maketh to signifie the antichristian persecutors, hated of God, children of the Divil, for whose overthrow and confusion Christ “Revel. 19. 11—21.rideth on the heavens in his glorie with a garment dipt in blood, and a sword for to slay them, and fil al the fowles of the aier with their flesh.
The worship and service commanded by God unto his people, and his good word to instruct them, by which he caled them †Lev. 17. 2 4—7.from the service of Divils: this false prophet maketh to signifie the service of antichristian idolaters, which *Rev. 9, 20worship Divils.
Thd Lords “Lev. 6. 16.holy courts, wherein they that dwelt were †Ps. 65. 4.blessed, for which the sowles of the Saincts *Psal. 84. 2. 10.longed and fainted, counting one day there better then a thowsand otherwhere: is now made to signifie the Synagogue of Satan, and place where the Divil dwelleth.
So then the Israel of God which according to his wil worshiped and served him “2 Chro. 29. 27—29with song and sacrifice; the prophets, preists, Levites, yea Christ himself and his Apostles, which often went thither to worship God and teach the people; these al were figures and significatiōs of antichristian persecutors; excepting the preists onelyonly whom M, Smyth of his courtesie, maketh figures of Christians, when they did their service in the holy place. By this interpretation, when Zacharie the priest was †Luk. 1. 9. 10. &c.in the temple burning incense, and the whole multitude of the people were without in prayer, wayting for his coming out to *Num. 6. 23. Lev. 9. 22.blesse them: he & his service, signified Christians and their worship of God; they with their prayers, signified antichristians and their worship of the Divil. Yea God himself is highly blasphemed by this wretched exposition: for seeing by types & figures he taught his people how for to serue him, & led thē by earthly signes to heavenly things signified; how can it be sayd or thought without blasphemie, that the publik worship of the whol congregation appointed by God himself, did signifie hellish things, and antichristian idolatries?
But what may we think induced M. Sm. to this impietie? Even Satan deceived him by one place of scripture which he †pag. 21.citeth in his book; viz. Rev. 11. 2. where Iohn was willed in a vision, to castout the court which is without the temple, and not measure it, for it is given to the gentiles. Hence doth M. Smyth gather that the Israelites which were wont to worship in the courts of the Lord, did signifie the gentiles, that is the Antichristians, and consequently the court must betokē Antichrists Church, and the worship Antichrists worship. Thus one dark scripture is alleged to overthrow the cleare doctrine that shineth throughout al the prophets. Yet even this place it self mought have taught him better. For first the commandment to *Rev. 11. 1.measure the temple, altar, and worshipers, signified the restoring or repayring of Gods Church and people, after some destruction & desolation; as the like visions shewed “Ezek. 40. 3. 5. Zach. 2. 1. 2.to Ezekiel and Zacharie, after the destruction of Solomons temple, do manifest. Secondly, wheras the court and the holy citie was not mesured here by Iohn; as before by †Ezek. 40. 47. & 48. 30. Zach. 2, 2.the other prophets, they were, and as afterwards *Rev. 21. 15.Iohn did see: it may teach us, that as yet there was not a ful restauration of Gods Church and worship, from the defection of Antichrist.
Thirdly in that the court is here sayd to “Rev. 11. 2be given to the gentiles, & the holy citie should be troden under foot of them, & a time limited how long, two & fourtie moneths: this argueth that the court was not made, nor the citie builded for them: but by Gods permission, for the chastisement of men, was given unto them for a season, during which tyme his two witnesses should prophesie against them. And thus it is said of the figure the first temple and city, †Jer. 12. 7.I have given the dearly beloved of my sowl, into the hands of her enemies. So al Iudah *Ier. 20. 4.was given into the hand of the king of Babel: and “Isa. 63. 18Esaias complayneth how the adversaries had troden down Gods sanctuarie, as here †Rev. 11. 2they tread down the holie citie. And if the court of the temple must needs signifie Antichrists court, because it was given to the gentiles; then must the holy citie, (by which name *Neh…m. 11. 1. Isa, 48, 2. & 52 1, Mat. 4. 5.Ierusalem is often alled): signify also Antichrists citie & Church, because it was troden downe of the same gentiles; but all the Prophets †Psal: 51. 18. & 87. & 122. Isa: 60, Revel: 21.shew that it signified the Church of God.
Fynally, if M. S. would have interpreted scripture by scripture & not by his own fansie, he mought have seen a figure of those gentiles, Rev. 11. set forth by the Psalmist, “Psal. 79 1.O God the Gentiles are come into thy inheritance, thine holy temple have they defiled, and made Ierusalem heapes. Where by Gentiles are not meant the Israelites, but Babylonians or other hethen persecutors: and the very name Gentiles Rev. 11. whereby Antichristians are called, should have taught him to look for their type, not in the Church of Israel, but in their adversaries; as Antichrists Church is called *Rev. 17Babylon, and Christs †Rev. 21Ierusalem. And as the gentiles of old, exposed “Psal. 79. 2.the dead bodies of Gods saints, unburied, to the beasts and birds: so these gentils †Rev. 11. 9here, having killed the Lords witnesses, would not suffer their carkesses to be put in graves. But M. Smythes base account of Israel to be but a carnal people, brought him to this dotage; to make them in their assemblies and worship, to be figures of Antichristian persecutors. This being thus cleared; the reader may tast, how unsavoury and bitter M. Smythes wormwood is, who to abolish the reading of Gods word out of his worship and service; would make the reading of it in the Church of Israel, to signify it should be read in the Churches of Antichrist, but not of Christ.
Having handled thus the essential causes, of Gods worship, with the types in Israel; next folow the parts and kinds of the same, which M. Sm. sayth are 1. praying, 2. prophesying, 3 & singing psalmes. Psal. 50. 14. 17. 1 Cor. 11. 4. and 14. 15—17. 26. Iam. 5. 13. Rev. 19. 10.
Worship, properly so called, whereof he would seem to intreat: is not so large as here he makes it: and if he mean worship in generall, it is more large then these three particulars do expresse.
Worship strictly taken, for that which in Greek is proskunesis, betokeneth a prostrating or supplicating vntounto God: & is in scripture applied and annexed vntounto prayer, Exod. 34. 8. 9. vntounto thanksgiving, Gen. 24. 26. 27. vntounto offrings & sacrifices, (after whichit was performed,) 1 Chron. 16. 29. with 2 Chro. 29. 29. unto the bringing of first fruits, with acknowledgement of Gods goodnes, Deut. 26. 2—10. vntounto confession praysing and blessing of God; Nehem. 9. 3. 2 Chron. 7. 3. 1 Chron. 29. 20. Iob. 1. 20. 21. and sometimes it is set downe absolutely, where these or some of them, are to be understood. Act. 8. 27. Exod. 4. 31. Wherefore it is truely and properly applyed vntounto all manner supplication or calling on the name of God. But that it may fitly be applyed unto prophesying, no scriptures that I know of, manifest; neyther will the nature of the action bear it.
Prophesying (to speak properly of it, as is meet in such controversies,) is one of the extraordinary gifts of God vntounto his Church by his spirit; as we have example in Israell, Num. 11. 25. 26. as was foretold by Ioel to be at Christs coming, Ioel 2. 28. 29. and as was fulfilled vponupon the Apostles & members of the primitive Churches. Act. 2. 4.—17. and 19. 2.—6. 1 Cor. 14. Now why M. Sm. should choose out this one gift, and neglect all others (except singing a Psalme:) and make it above the rest, properly worship, I cannot tel. If he vse it for that which generally is called the preaching of the word, it is not fit in this place, where propriety is by himself pleaded for, and should in deed be vsed. He mought have seen in the same 14. to the Corinthes, fowr wayes of teaching noted by the Apostle, vers. 6. eyther by revelation, or by knowledge, or by prophesie, or by doctrine; and examples of these fowr, in the Christians practise: For Paul spake of revelations to the Church of Corinth, 2 Cor. 12. 1. 2. &c. and Iohn by revelation, to the Churches in Asia. Rev. 1. 1. 2. 4. 9. 10. &c. and by knowledge the same man spake to the Church in generall, when he reported that which they had seen, heard, handled and knowne to be true; Ioh. 19. 35. 1 Ioh. 1. 1. 3. and Peter dooth the like; 2. Pet. 1. 17. 18. by prophesie, when by secret instinct of the spirit, they wer moved to speak somthing which tended to the edifying exhortation & comfort of the Church, 1. Cor. 14. 3. 29. 30. 31. Act. 19. 6. by doctrine, when they scanned the scriptures and gathered doctrines, and exhortations from them, Heb. 4. 3. 4. 7. & 7. 1. 2. &c. Rom. 4. 3. 4. &c. Luk. 4. 17. 18—21.
And this latter is the surest way and safest now for the Church, when by the scriptures they are taught the wil of God: the other extraordinarie and miraculous gifts being ceased. Therfore the Evangelists and ordinarie ministers of churches are not exhorted to prophesie, but to feed, preach, read, teach, exhort comfort &c. Act. 20, 28. &c. 1 Pet. 5, 1, 2, &c. 1 Tim. 4, 13—16. 2 Tim: 4, 2. 1 Tim. 3. 2. Tit. 1, 9. though prophesie was not to be despised, 1 Thes. 5, 20. Even as the Preists and Levites in the Law, were not appointed ordinarily to prophesie but to †Deut. 3…. 10.teach, which they did by *Neh. 8. 7. 8.reading & expounding the scriptures: and prophesie was “Eze. 1. 3. Ier. 1. 1. 2.extraordinary to them or any other of what tribe so ever. Although therfore the preaching of the word now among us, may be called prophesying, for the like use and effects in the church: yet have we not that proper gift or exercise, any more then of tongues: which we attayn by ordinary labour and stvdie, they had without studie. Act. 2, 4. and 19, 6.
But however M. Sm. taketh the word, I deney prophesying to be worship properly so called: and wil consider his reasons, vvhichwhich are tvvo, 1. praying & prophesying are ioyned togither (†pag. 19. sayth he) as parts of worship, 1 Cor. 11, 4. and men must be uncovered at both of them. Agayn, 2. Prophesying and Psalmes are coupled togither for the same purpose. 1. Cor. 14. 26.
The first reason is insufficient, for in 1 Cor, 11, 4, praying & prophesying are joyned indeed togither, but not as parts of worship properly so caled, that is of the glosse, not of the text. The thing there spoken of concerneth al ecclesiastical actions: & tvvo differing ech from other are named, to imply al the rest. For Paul speaketh of the habit of men and women, vvhichwhich became them to have in al publik meetings: vvhichwhich vvas, that vvomen should be veiled, men unveiled on their heads: and this not onelyonly because of the vvorship of God: but also †1 Cor. 11. 10.because of the Angels, which are not to be worshiped; and because of the man, *ver. 7.whose glorie the woman is: yea because of “ver. 14. 15.nature it self, which by giving women long hayr, teacheth them therby, that their heads should be covered. And by the man †vers. 4.having on (or over) the head, is not meant the having of a hat, cap, or bonnet upon his head, for that was lawful even in Gods worship, the Preists having †Exod. 28. 40. Ezek. 44. 18.bonnets upon their heads, by Gods appointment; and to this day, the Eastern countries put not off their bonnets or tucks when they pray or worship. But it was the having of a covering or veil (called by the Apostle peribólaion & catacálumma,) which was a signe of *vers. 4. 8.dishonour and subjection, unmeet for men which were principal in the assemblie, & caried Gods “vers. 7.image and glorie upon them; but meet for women, which were inferior to men, both by †vers. 9.creation and otherweise, and therfore were to have *vers. 10.power upon their head, that is, a veil, signifying the power & authoritie which men had above them, as in al places, so cheifly in the church assemblies, wher women mought “1 Cor. 14. 34. 1 Tim. 2. 11. 12.not speak, for the same cause. And that it was a shame and dishonour for men to have their heads covered, appeareth by other scriptures; as Ier. 14. 4. the ploughmen were ashamed they covered their heads. So David & his men in their sorow and affliction †2 Sam. 15 30.had their heads covered; and Haman *Est. 6. 12in his mourning covered his head; where the Greek hath the very phrase (kata kephales) which th'Apostle “1 Cor. 11. 4.here useth. And that among the Greeks also, (such as the Corinthians were) the like custome was for men to cover their heads in dishonour, reproch, and grief; †Plutar. in vita Demosthenis.humane histories do record. But bonnets or miters on the head, were a sign *Exo. 28. 40. Zach. 3. 5.of honour: even as with us, the masters wear hats, when servants stand bareheaded. Whereas therfore the Apostle willeth women to be veiled or covered, it is not onelyonly for the worship of God properly so caled, but because of Gods worship in general, yea because of reverence and submission to men and Angels. So it followeth not, because men must be unveiled at prayer and at prophesie, therefore these two actions are of one and the same nature: for they mought not be veiled in the Church at al; unlesse perhaps in extraordinary time of mourning and sorrow, they covered their heads, as I have shewed examples in Israel.
The other reason from 1 Cor. 14, 26. where prophesying & psalms are coupled togither (as M, Smyth sayth) for the same purpose; is more weak and lesse to the purpose. For prophesie is not named there; but if it had been named, it would not have proved it worship properly, any more then tongues, revelations, interpretation, doctrine, which there are named, be parts or kinds of worship. And if because things are named togither we must therefore count them of the same nature, then †1 Cor. 13. 13.fayth, hope, and love coupled togither, and many other things in other scriptures, must be esteemed the same: which is vanitie to affirme. Yea in this *1 Cor, 14very chapter, Mr. Smyth mought have learned the contrarie; for it is sayd “v. 24, 25.if al prophesie, and one that beleeveth not come in, he is rebuked of al &c. and so he wil fal down on his face and worship God, and say plainly that God is in you indeed. wher Paul sheweth a difference between prophesie & worship, as in name so in gesture, by faling down, whereas at prophesie they †ver. 30.sate. And if men should kneel or prostrate themselves at the ministerie of the word and sacraments, it were liker idolatrie then seemly behaviour in the church: but at worship properly so caled, kneeling, bowing, falling down &c, are the most fit gestures: so as one is put sometime for another, as when Mathew sayth the leper”Mat. 8, 2. worshiped Christ, Luke recording the same sayth, *Luk. 5, 12.he fel on his face and besought him. And how often throughout the scriptures is bowing and falling down joyned with worship? So in Israel, at the ministerie of the word, the people “Neh. 8. 5, 6, & 9, 3stood up; but at the worship of the Lord they bowed down. Moreover worship being directed unto God himself, (for he that boweth, kneeleth, prayeth &c. doth these things unto God, as by the Angel it is commanded †Rev. 19, 10.worship God:) and prophesie being directed unto men, (as Paul sayth *1 Cor. 14 3.he that prophesyeth speaketh unto men;) also the next end of worship, being the glory of God (Ex. 23, 14—17. with Ioh. 12, 20. Act. 8, 27.) but the next end of prophesie being the edifying exhortation & comfort “1 Cor. 14 3.of the church, these things may teach us that prophesie is not worship properly so caled, that is proskunesis: but onelyonly in a general sense, as latreia or sebasis, even as reading the scriptures (which is for mens edifying, exhortation and comfort as prophesie is) and al other like ecclesiastical actions. And this word latreuo, Paul †Rom. 1, 9.applieth to himself, in his preaching of the gospel; of vvhom we may learn vvhat manner of vvorship prophesie is.
Whereas therfore M. Smyth hath accused us of idolatrie, for reading the scriptures in the church (vvherein vvee doe but that God commanded, in that manner and to that end) and the man himselfe calleth and esteemeth prophesie duplicate page duplicate page to be worship in the proper sense: he is taken in the snare which he set for the righteous; and if any be idolaters for such things, himself is one and principall. Or, how ever it be for that, all men may see how he hath sought to abuse vsus by his aequivocation, & to shrowd himself in a conceited fansie.
Yet one thing more I will observe touching the sacraments, which M. Sm. speaketh not of in this place; but elswhere in that book sayth thus; *Differ. p. ….The publishing of the covenant of grace, and the putting to of the seales: is onelyonly one concrete action or part of worship: for the publishing of the covenant giveth being to the seales: otherweise, breaking bread and baptising are but putting of seales to a blank. Here first I note by the way, how M. S. acknowledgeth the Lords supper and baptisme to be seales of the covenant of grace; (as in †Pag. 23.another place also he calleth them;) yet now being put to his shifts for defense of his anabaptisme, he is driven thus to say, *Charact. of the beast pag. 26.I deney that baptisme is the seal of the covenant of the new testament. Thus the windie clowd carieth himself to and fro, and rather then he will forgoe his error, he wil contradict that which before he had well written; though it may be also confirmed by the testimony of the holy ghost, who calleth circumcision (the figure †Col. 2. 11. 12.of our baptisme,) a seale of the righteousnes of faith. Rom. 4, 11. But, to the point in hand, if the publishing of the covenant, and the putting to of the seal as baptising with water; breaking, giving, taking, eating of bread &c. be one concrete, that is, one joynt action or part of worship (as I grant it is, taking worship generally:) why is not the reading and expounding or preaching of the word, also one conjoyned action and part of worship: especially seing they were joyned together in Israel, as Nehem. 8. 8. They read in the book of the law of God distinctly, and gave the sense &c. If the Preists and Levits then whose office was to †Deut. 33. 10.teach Iaakob Gods judgements and Israel his law; did thus teach with reading: and if it be true that th'Apostle sayth, *Act. 15. 21.Moses of old time hath in every citie them that preach him, he being read in the synagogues every Sabbath: and if Christ himself first †Luk. 4. 16 17—21.read the text of scripture and after that preached from it: have wee not as good ground to say that reading and preaching is one joynt action and part of worship, as preaching and baptising? But it was Satans policie to disgrace the reading of Gods book, and seek to thrust it quite out of the worship of God; that men mought prophesie (as now they use to speak,) out of their harts; and honour that as Gods proper worship; and so the serpents word if it were mixed with the Lords, mought the more easily be unespied, the scriptures being absent. But God hath joyned his “Isa. 59. 21word together with his spirit: that his people should not be deceived by such as †Mic. 2. 11 1 King. 22. 24.walk in the spirit, and ly falsly.
Singing of Psalmes. M. Sm. wil have to be the third part of worship; because praying and singing Psalms are put together (†Pag. 19. sayth he) in the same sense, (that is, as parts of worship.) 1 Cor. 14. 15 17. Iam. 5. 13. Act. 16. 25. And prophesying and psalmes are coupled together for the same purpose. 1 Cor. 14. 26.
Here agayne M. S. omitteth the needful distinction of Psalmes and singing of them. For some Psalmes are written in the Bible, as canonical scripture, given to the Church for to be read, expounded, and sung: which M. S. himself granteth, even of the translation, saying, *Pag. 17.It may be read in the Church and sung in tunes. And this singing is with harmonie of voices. An other kind of Psalm there is, which one man vttereth in the Church, and others hear him: of which sort the Apostle speaketh, 1 Cor. 14. 26. when ye come togither, as every one of you hath a Psalm, or hath doctrine, or hath a tongue, or hath a revelation, or hath interpretation, let all things be done to edifying. This kind is far inferiour to the other, as being uttered by men subject to err as wel in singing as in teaching, and it is to be tried by the psalms in scripture, and other authentik books. This was an extraordinary gift as strange tongues and the like. Yet M. S. loving to handle things confusedly, that his error might lesse appeare, speaketh here of singing Psalms as of one sort, and nature. Again, that he might make all serve his own fansie, he describeth singing of Psalms to be †Pag. 20.the shewing of our thanksgiving to God, by the manifestation of the spirit, Philip. 4. 6. 1 Cor. 14, 15—17. Wheras we find in the scripture many Psalms directly penned for *Psal. 1. & 49. & 78. & 91. &c.doctrine and instruction to the Church, as othersome are for thanksgiving to God: yea matter of all sorts, historie of things past, prophesie of things to come, rebuke, threatning, comfort, lamentation, and what not, is mixed in songs of the scripture, and why such Psalms might not by the spirit be suggested to Christians in Pauls time, (as wel as thanksgivings,) I know not any reason at all. So that his reasons of prayer & song mentioned togither, are insufficient to prove them both of one nature properly; as before is noted of prophesie: rather we are to distinguish praying, singing, prophesying, as three severall gifts and works of the spirit: and all of them Gods worship and service in the Church according to their severall kinds and nature. But it seemeth strange vntounto me, that M. Sm. should now both allow of the scriptures to be sung in tunes in the Church; and also make the singing by gift of the spirit, a part of Gods proper worship in the new testament; and yet he & his disciples to use neither of these in their assemblies. If it be an ordinary part of worship, why perform they it not, but quarrel with vsus, who accounting it an extraordinary gift now ceased, do content our selves with joint harmonious singing of the Psalmes of holy scripture, to the instruction and comfort of our harts, and praise of our God. Separating our selves (as the holy Ghost *1 Tim. 6. 4. 5.willeth vsus) from such as dote about questions and strife of words, whereof cōmeth envie, contention, and many other euils.