A Defense of the Holy Scriptures, Part 2
OF THE SCRIPTVRES.
HAving ended the point of worship, with the nature & parts of it: it remayneth now to see, how this thing is applied by M. S. against reading of the scriptures. And first in the generall touching all manner writings, he sayth that †Differen. pag. 4.books or writings are in the nature of pictures or images, and therfore in the nature of ceremonies, and so by consequēt reading in a book is ceremonial.
If M. Sm. can prove books & images to be both of a nature, & both alike ceremonies: he may be a Proctour for the Pope, who hath brought images into the Church, for laie mens books. And if the book be to him that readeth, of the nature that an image is to him that gazeth: who would not plead for them both alike, to be used or rejected? But what if an other would come and say, that words or speaches are in the nature of trumpets or bells; and therefore in the nature of ceremonies; and so by consequent as the *Num. 10 2.silver trumpets; & †Exod. 28. 33-35.golden bells in the Law were ceremonies, & ended by Christ: so speaking or preaching of the word is likeweise ceremonial & men now must▪ be all taught by the spirit. Hath not this as good a colour against the audible voice, as the other against the visible writing? For as the sound of the voice affecteth the eare and understanding of the hearer; so the sight of the letter affecteth the eye & understanding of the reader: and as far dooth a book differ from an image, in this respect, as a man from a bell. A bell when it soundeth in the eare, yeeldeth no distinct articulate voice, for the edifying of the hearer; but a man when he speaketh, is vnderstood of the hearers, & his reanable voice dooth edify: so an image when it is looked vpō, affoardeth a man no edification (no not if it were an image sent frō heaven, unlesse it had a †Iob. 4. 16voice withall:) but a book when it is read, informeth the mind, and feedeth not the eye onelyonly, as dooth a picture. An image & picture hath a “Ps. 1…5. 5mouth & speaks not; no spirit or breath of life is in thē: but the book of God, is *2 Tim. 3. 16.theopneustos, inspired of God, his spirit & life is in it; it is not a dumb teacher, but †Rom. 4. 3. & 9. 17.speaketh & “Joh. 5. 39testifyeth the mind of God; and by that which is there written the spirit *Rev. 2. 7. 11. 17. 29.speaketh to the Churches. Wherfore a mayn difference is to be put between livelesse pictures & Gods lively oracles in his book; & so in all writings. And if M. S. continue in this mind that a book and an image are both of a nature, I could with he would set out no more books, but images in their sted: so should lesse harm come unto mens soules, then now dooth by reading his hereticall writings.
But if books and writings be in nature of ceremonies, & reading (as he sayth) ceremonial; wherof he giveth this reason, for as the beast in the sacrifices of the old testament was ceremonial, so was the killing of the beast ceremoniall:) how is it, that he sayd before of reading, that it is a lawful ecclesiastical action; dooth not the *Prov. 12 19.lying tongue vary incōtinently? For shall we have legall ceremonies, (the †Col. 2. 17shadow of things to come, whose body is in Christ,) to be used as lawful ecclesiasticall actions? may we not then have pictures & images of “Exod. 25cherubims &c. for ecclesiastical use; as we have the holy scriptures, which by M. S. religion, are in the nature of images & ceremonies. In another †pag. 22.place he sayth, As musicall instruments and playing vponupon them was typicall, because it was artificial: so reading of a book was typicall also, because it is meerartificial. So then the playing on the organs, and the reading of the scriptures are both of a nature, both types and ceremonies, & so abolished.
How near these reasons & groūds do reach to Iudaism & Familism, I leave unto the wise to judge; and future things wil shew more: for as yet the †Iude. 13.wandring starrs have not run al their course.