testimony answerable to the matter handled 1. Timoth. 1.5 Act. 23.1 Finally the work of the Regenerat part of the soule is an Eccho correspondent to the work of the holy Spirit the condition of the word of God which in tyme of spiriâ—uall worship is administred psal 27.8 Esay 66.5 Mat. 13.9 Heb. 10 5-7 Caut. 5.4 Chap. 4. of quenching the Spirit In performing spirituall worship wee must take heed of quenching the spirit 1. Thes â— 19 1. Cor. 14.30 Iob 32 18-20 The Spirit is quenched two wayes By silence By set formes of worship Psal 40 1-3 1. Cor. 14 29-32 compared with 1 Thes 5.19.20 The Spirit is quenched by silence when fit matter is revealed to one that sitteth by he wthholdeth it in tyme of prophecying The Spirit is quenched by sett formes of worship for therein the spirit is not at liberty to vtter it self but is bounded in contrary to Act. 2.4 2. Cor. 3.17 compared with Ioh. 4.24 Gal. 4.31 5.1 Sett formes of worship are eyther in the memory or in the book Saying set formes of worship by rote is quenching the Spirit Reading sett formes of worship out of a book is quenching the Spirit for in the one the Spirit is not manifested but the strength of the memory in the other the matter is not brought out of the haâ—â— but out of the book so in neyther of them the Spirit is at liberty Chap. 5. of the helps of Spiritual worship Thus much concerning the Fountayne from whence Spiritual worship commeth now follow the helps wherby Spiritual worship is furthered or supported The helps are eyther inward or outward The inward helps are only the word the spirit Eph. 5.18.19 Col. 3.16 Rom. 8.26 The outward helps are the manifestation of the Spirit the seales of the covenant 1. Cor. 12.7 2.4 Act. 2.4.42 with the instruments creatures actions apperteyning therto Instruments as the tong eare to speake heate tast withal Act. 2.4.8 1. cor 11.24 Creatures as bread wine water Act. 8 36-39 1. Cor. 11.23 Mat. 26 27-29 Actions as speaking hearing breaking bread powring out wine eating drincking washing with water by consequent from the former places The publishing of the covenant of grace the putting to of the seales is only one concrete action or part of worship for the publishing of the covenant giveth being â—o the seales otherwise breaking bread baptising are but putting of seales to a blanck Chap. 6. concerning bookes writing Here a question is to be discussed wither a book be a lawful help to further vs in tyme of spiritual worship Revel 10.10.11 Ezech. 3.3.4 Bookes or writings are signes or pictures of things signified therby Writings are to be considered in the concrete or in the abstract In the concrete writings import both the signe the thing signified therby that is both the characters the matter In the abstract writings import the signe in relation to the thing signified therby vis lettres sillables wordes syntaxe Every writing is compounded of wordes Every worde is made of lettres sillables except that some lettres sillables are wordes Lettres or characters are significative Revel 1.8 13.18 Alpha Omega Chi. Xi 〈◊〉 signify first last 600 60 6. Wordes are significative in the first or second intention as Amen in the first intention signifieth truth or truly Mat. 5.18 Amen in the second intention signifieth Christ Revel 3.14 So doth Logos signify also and many other wordes of Scripture Syntaxe or joyning of wordes in order signifieth discourse As single wordes signify Logicall relations or arguments So Syntaxe or wordes compounded in sentence signifieth Axiomes Syllogismes Methode Therefore wordes and syntaxe are signes of thinges and of the relations and reason of thinges Hence it followeth that bookes or writinges are in the nature of picturer or Images therefore in the nature of ceremonies so by consequent reading a booke is ceremoniall For as the Beast in the Sacrifices of the ould Testament was ceremoniall so was the killing of the Beast ceremoniall Chap. 7. Of the kindes of bookes or writinges Thus much of the nature of bookes or writinges Now follow the kindes of bookes or the distribution of writinges writinges may bee distinguished according to the subject or efficient The subject of writinges are paper parchment wood stone metall c If writinges bee in paper or parchment they bee called bookes as may bee gathered from Deut. 31 24-26 Ierem 36.4 If writinges be ingraven in stone wood or metal it is caled graving or carving Exo. 28.11 2. Cor. 3.7 Iosh 8.32 The efficient of writinges are two God or Man God himselfe first engraved the law in tables of stone Exod. 31.18 Men are of two sortes Inspired or ordinary men Men Inspired by the Holy Ghost are the Holy Prophets Apostles who wrote the holy scriptures by inspiration 2. Pet. 1.21 2 Tim. 3.16 Rom. 1.2 namely the Hebrue of the ould testament the greeke of the new Testament The Holy Scriptures viz. the Originalls Hebrew Greek are given by Divine inspiration in their first donation were without error most perfect therefore Canonicall Ordinary men write bookes of divers kindes among the rest such as have the word of God or Holy Scriptures for their object are called Theological writinges among them Translations of the Holy Scriptures into the mother tong are cheifly to be esteemed as beeing the most principall yet only as the streame issuing from the fountayne or as the greatest river of the mayne sea No writinges of ordinary men how holy or good soever are given by inspiration therefore are subject to error imperfect so Apocrypha Chap. 8. Of the Originalls or Holy Scriptures of the partes of Holy Scripture Holy Scriptures as all other writinges whatsoever consist of two partes of the tong character of the substance or matter signified by the character The tong or character hath apertaining to it the grammar and the Rhethorick wher of the tong or character is the subiect The matter or substance of the scripture hath in it Logick History Cronology Cos mography Genealogy Philosophy Theologie and other like matter The principall parte of the matter is the Theologie A Translation of the holy originalls may expresse very much of the matter contayned in or signified by the originall characters it can expresse also much of the Rhethorickas Tropes Figures of sentence No Translation can possibly expresse all the matter of the holy originalls nor a thousand thinges in the Grammar Rhethorick characteâ— of the tong A Translation so far forth as it doth truly fully expresse any thing of the originals may be saide inspired of God no further Hence it followeth that a translation be it never so good is mixt with mens devises imperfect not equipollent to the originalles in a thousand particulars The holy originalles signifie and represent to our eyes heavenly things therfor the book of the
law is called a similitude of an heavenly thing Heb. 9 19-23 Holy Scriptures or writings beganne with Moses Exob 24.4 31.18 Ioh. 1.17 2. Cor. 3.7 Before Moses holy men prophesyed out of their harts receaved kept the truth of doctryne by tradition from hand to hand 2. Pet. 2.5 Iude vers 14.15 Deut. 31.24 When Moses had written the lawe he caused it to be put by the arke in the most holy place as a witnesse against the people deut 31.26 therfor the Apostle calleth it the hand-writing in ordinances which was contrary to vs which Christ nayled to his crosse Col. 2.14 Eph. 2.15 Hence it followeth that the holy originals the Hebrue scriptures of the old testament are ceremonyes 2. Cor. 3.3.7 Nomb. 5.23.24 by necessary consequent The book or tables of stone typed vnto the Iewes their hard hart voyde of the true vnderstanding of the lawe 2. Cor. 3.3 Heb. 8.10 Ezech. 36.26.27 2. Cor. 3.14.15 The Inck wherewith the lettres were written signified the Spirit of God 2. Cor 3.3 Heb. 8.10 compared with Exod. 31.18 The lettres written or characters engraven signifieth the work of the Spirit who alone doth write the law in our harts by proportion also Deut 9.10 compared with Heb. 8.10 Reading the words of the law out of the book signifieth the vttering of the word of God out of the hart by proportion see also 2. Cor. 3.2.3.6 1. Cor. 12.7 The writings of the old Testament being ceremonial are therfor abolished by Christ only so far forth as they are ceremonial Col. 2.14 20. Gal. 4.9 The thing signified by the book viz the law of God the new testament remayneth 2 Cor. 3 11.7 Heb. 8.6.7.13 Chap. 9 How the Originalls or Holy Scriptures are to be vsed The Scriptures of the old Testament are commaunded to the Church 2. Pet. 1.19 â—0 2. Timoth. 3.16 as also the Scriptures of the new Testament 1. Thes 5.27 Col. 4.16 by proportion Heer consider these things 1. How the Scriptures are to be vsed 2. How they are not to be vsed The Holy Scriptures are the Fountayne of all truth Ioh. 17.17 compared with 2. Timoth. 3.16.17 They are the ground foundacion of our fayth Ephes 2.20 compared with Ioh. 5.39 17.3 By them all doctrynes every Spiritt is to be judged Esay 8.20 1. Ioh. 4.1 Act. 17.11 They are to be read in the Church to be interpeted Col. 4.16 compared with Luk. 24.27 1. Cor. 14 27. 12.10 by proportion 2. Pet. 3.16 Neverthelesse the Holy Scriptures are not reteyned as helps before the eye in tyme of Spirituall worship Reasons are these Chap. 10. Reasons proving the Originals not to be given as helps before the eye in worship 1. Bicause Christ vsed the book to fulfill all righteousnes Mat. 3.15 having by the vse of the book fulfilled the law of reading he shut the book in the Synagogue to signifie that that ceremony of bookworship or the ministerie of the lettre was now exspired finished Luk. 4.20 Ioh 19.30 3. Bicause reading wordes out of a book is the ministration of the lettre 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 the ministery of the new testament is the ministerie of the spirit 2. Cor. 3.6 3. Bicause vppon the day of Pentecost many yeeres after the churches of the new testament did vse no bookes in tyme of spiritual worship but prayed prophesyed sang Psalmes meerely out of their harts Act. 2.4.42 10 44-48 19.6 1. cor 14 15-17.26.37 4. Bicause no example of the Scripture can be shewed of any man ordinary or extraordinary that at or after the day of Pentecost vsed a book in praying prophesying singâ—ng Psalmes if yea let it be done wee yeeld 5. Bicause none of the books of the new Testament were written many yeeres after the day of Pentecost at the least seaven yeeres the Churches all that tyme could not vse the books of the new Testament which they had not 6. Bicause the Churches of the Greekes had no bookes to vse that they might vse â—awfully for they vnderstood not Hebrue the Septuagints translation ought not to be vsed or made the Apostles made no Greek translation And if the Apostles read the Hebrue an vnknowne tong in the Greek Churches it could not be a lawfull worship bicause it edified not if they had the Hebrue before their eyes interpeted Greek let it be shewed when where wee yeeld vnto it 7. Bicause as in prayer the spirit only is our help ther is no outward help given of God for that kind of worship So also in prophesying singing 1. Cor. 11.4 14.16 8. Bicause it is against the nature of spiritual worship for when we read wee receave matter from the book into the hart when we pray prophesy or sing we utter matter out of the hart vnto the eare of the Church Ezech 2 8-19 3 1-4 Revel 10 8-11 9. Bicause vpon the day of Pentecost fyerie cloven tongs did appeare not fiery cloven bookes Acâ— 2.3 alwaies ther must be a proportion betwixt the type and the thing typed vpon the day of Pentecost the fiery law was given in bookes Deut 33.2 Exo 24.4.12 vpon the day of Pentecost the fiery gospel was given in tonges Act 2.3 Mat 3 11. Act 1.5 the booke therefore was proper for them the tonge for vs _____ 10. Bicause as all the worship which Moses taught began in the letter outwardly so proceeded inwardly to the spirit of the faithfull so contrariwise all the worship of the new testament signified by that typicall worship of Moses must beginne at the Spirit not at the letter originally 2. Cor 3.6.8 1. Cor 12.7 or els the heavenly thinge is not answerable to the similitude thereof Therfor as in prayer the book is laid aside that by the confession of the auncient brethren of the seperation so must it be also in prophesying singing of Psalmes as we are perswaded 1. Cor. 11.4 14.15.16.26 Quere whither the Prophets of the Church may not in tyme of Spiritual worship take the originals interpret out of them a text then shut the book prophesy from that ground of holy Scripture so interpreted Luk. 4 16-20 Chap. 11. objections for book worship answered The first objection Reading in the old Testament was commaunded by Moses Deut. 31 9-13 was amplified by David 1. Chron. 16. 25. was practised by Iosiah 2. Chron. 34.30 by Ezra Nehemiah Nehem. 8.8 9.3 allowed by our Savior Christ Luk. 4.16 by the Apostles Act. 13.14.15 c reported as a thing of auncient approved continuance Act. 15.21 Answer to the first objection First the reading commaunded by Moses was only once every seaven yeere Deut. 31.10.11 therfor it was no part of ordinary worship ther is no commaundement in Moses given eyther to the Preists
or Levites for ordinary reading of the law in the Tabernacle Secondly Hence it followeth that reading in the old Testament was no part of the worship of the tabernacle or temple or of the service performed by the Priests therein for all the worship that was appointed by Moses for the Preists was limited to the holy place whither the people were not admitted Thirdly therfor reading was of another nature performed in the vtter court or Synagogue or els where eyther by the levites or any other learned men of what tribe seever Mat. 23.2 Luk. 4.16 Act. 13-15 compared with Act. 15-21 Deut. 31 9-11 1 Chron. 10.4.7.37.39 15 1-8 28.13.2 Chron. 34.14.30.31 Nehem. 8. 9. so no part of worship properly so called but only a ceremoniall ground or soundation of inward or outward spiritual worship common to the Churches of all ages Lastly it is not denyed but that reading now is to be vsed in the Church only we say it is not a part of spiritual worship or a lawful meanes in tyme of spiritual worship The second objection Reading is commaunded in the new testament Colos 4.16 1. Thes 5.27 and a blessing promâ—sed thereto Revel 1.3 and the commaundement is that it be practised in the church therefore it is a part or meanes of the worship of the new testament Answer to the second objection Not euerie thinge performed in the church is a parte of spirituall worship forall the partes of publique administratioÌ„ of the Kingdome are done in the church and yet cannot be sayd to be partes of spirituall worship properly so called Chap 1. and 2. Moreover when he commaundeth his Epistles to be read in the Churches his meaning is not strictly literall that is that the very wordes which he wrote should be repeated verbatim out of the booke but his meaning is that the fense of the wordes or the meaning of the Apostle should be related to the brethreÌ„ whither by reading the verywordes by expounding the meaning by interpreting or translating For if his meaning be that the very wordes he wrote be literaly read theÌ„ the Greek wordes must be repeated out of the booke to all nations which is contrary to 1. Cor. 14.26 If his meaning be that the sense should be given any way by translating by reading the translation by interpreting his meaning in a paraphrase commentary c. then how will it follow that reading the Greek tong which is not vnderstood in the English Churches is a law full part of spirituall worship according to the literall signification of readings Further the Apostle wrote his Epistles to the Collossians Thessalonians the other Churches vppon particular occasions for partcular endes and the commaundement of reading then was speciall in those respects to them and the intent of the Apostle is not to enioyne the reading of them every day in tyme of Spiritual worship to al Churches yet wee do acknowledg the absolute necessity of reading searching the Scriptures Ioh. 5.39 Againe that reading is a lawful yea necessary meanes or help to further vs to Spiritual worship is not denyed but this is denyed that it is a lawful help in tyme of worship or a lawful part of Spiritual worship For it is confessed defended by the auncient brethreÌ„ of the seperation that the originals are no lawful help in tyme of prayer So say we they are no lawful help in tyme of prophesying singing Psalmes that by equal proportion for ther is the same reason of helps in all the parts of Spiritual worship during the tyme of performing the worship The third objection The Apostle 1. Tim. 4 13-16 commaundeth Timothie so all Elders to attend to reading wher reading is joyned with exhortation doctryne so importeth that it is to be vnderstood of the joyning of reading in tyme of Spiritual worship Answer to the third objection The circuÌ„stances of the place being â—â—el considered wâ—â— afoard that Paul speaketh noâ— of the execution of his office but of preparing himself to the execution of his office which is attayned by reading the Scriptures wherby men are fitted with matter fitt to teach exhort for by this meanes the gift oâ— prophecy was preserved in Timothie vs 14. by this meanes his proficiency should be manifested vs 15. by this meanes he should the better save mens soules vs 16. The fourth objection Let it be graunted that the Apostles Evangelists vsed no bookes being extraordinary men having the extraordinary direction of the spirit for they needed no such helps of bookes as wee doe Yet wee being men ordinary have need of bookes therefor they by the direction of the Spirit both have written bookes for our vse have commaunded vs to vse them Answer to the fourth objection This objection may aswell fit bringing of bookes into the tyme of prayer froÌ„ wheÌ„ce they are justly banished for it may be sayd that the Apostles were extraordinary men needed no bookes for prayer but wee need books to help our infirmity why may not a man aswel say the Apostle commaundeth the reading of prayers promiseth a blessing to reading of prayers in tyme of prayer as otherwise Again though the holy Spirit be not given to vs in the same manner measure as to the Apostles yet we have the same Spirit to help vs as they had to the same ordinary purposes is he sent to vs by Christ as to them namely to help our infirmityes Rom. 8. 26. for the work of the ministery Eph. 4.12 to be our annoynting 1. Ioh. 2.27 to lead into all truth Ioh 16.13 to be our paraclete Ioh. 14.16 so by consequent to help vs to pray prophesy prayse God Againe this objection seemeth to establish two formes of prophesying one without bookes by the Apostles for many yeeres in the Church another with bookes afterward taught by the Apostles then it followeth that the Apostles gospell was yea nay who first taught practised one way afterward taught commaunded to practise another way Lastly The Apostles had the bookes of the Old Testament in the Hebrwe tong so might have vsed them before their eye in tyme of prophesying eyther to read out of them to the Hebrues or to translate and interprett out of them to the Greecians but they did neyther of these but only prophesyed out of their harts as the Holy Ghost gave them vtterance Act. 2.4 Yea taught the primitive Churches so to doe 1. Cor. 14.26 If it can be shewed that they did vse the bookes of the Old Testament in tyme of worship to read or interprete from them lett it be shewed wee yeeld if not thus wee hold practise for the present Here vppon it followeth that neyther reading the originals nor interpreting or translating out of the originals the book being before the eye is eyther a lawfull part or meanes of Spirituall worship Chap. 12. Of the writings of men Writings of
Christ is both King Preist so also the Saynts are not by Christ annoyâ—ted to be Kings Preists vnto God VVhither the office actions of the Sayntes in the Kingdom Preisthood are 〈◊〉 distinct several though vnited in person VVhither the office actions of the Kingdom in the old Testament were not of 〈◊〉 position difference plea strife VVhither the office actions of the Kingdom of the Saynts in the new Testament are not of the same nature VVhither the office actions of the Preisthood of the Old Testament were not of vnion concord agreemt in Sacrificing VVhither the office actions of the Preisthood of the Saynts in the new Testament be not of the same nature Rom. 15.6 2. Concerning the Spirit Spirituall the Lettre Literal VVhither in this phrase the like viz. The manifestation of the spirit the Spirit doth not signifie principally both the Spiritual regenerate part of the soule the Spiritual matter in the regenerate part VVhither the manifestation of the Spirit doth import eyther the Spirituall matter which a man bringeth out of a book by reading or the Spiritual gracious gestures motions which a man expresseth in reading performing other actions VVhither quenching the Spirit be not to withold restrayne the Spiritual matter which by the Spirit of Sanctification is stirred vp in the regenerate part of the soule VVhither reading wordes contayned in a book doth manifest the Spirt that is expresse the Spirituall matter which is the regenerate part of him that readeth or rather doth not cleane put it by leave it diverteth to an other subiect so quencheth it VVhither the letter doth not properly signifie the literall ceremonial ordinances of the old Testament 2. Cor. 3 0. Which began outwardly signifiyng conveighing Spiritual matter into the regenerate part of the soule from without VVhither reading the wordes contayned in a booke be not asmuch as truly literal beginning outwardly conveighing matter inwardly as the sacrificing of a beast in the Old Testament VVhither sacrifiâ—ing in the Old Testament may not as truly be accounted the manifestation of the Spirit as reading seing sacrificing did expresse the Spiritual matter Christ Iesus was done with a grace by the Preiâ—â—s even as reading doth expresse the Spiritual matter of the book Christ Iesus is performed with a grace by the reader 3. Conceâ—ning writing Reading VVhither lettres or characters are not invented by the witt of man to expresse the articulate sounds of natural speeth whither the inventors of lettres are not mentioned in historyes VVhither writing be not the invention of man by the same reason VVhither reading be not the invention of man by the same reason whither writing read ng be not things meerly artificial though speaking be natural VVhither writing reading being meer artificial devises may be properly called Spirituall worship whither if reading be Spiritual worship writing be not so also VVhither that bicause the manuâ—rie trade of the butcher cook in killing rosting or boyling the Sacrifices of the ingraver in the stones of the brestplate of the Apotecary in the annoynting oyle of the Mason carpenter in the hewing of stone wood so coÌ„sequeÌ„tly of the scribe or paynter in writing reading were literal ceremonial eyther worship or actions in the old Testament they may now be called Spirituall worship or actions in the new Testament whither one rather then another why 4. Of the Holy Scriptures translations VVhither the holy Scriptures viz the originals Hebrue Greek do not conteyne in theÌ„ infinite depth of truth whither the holy Spirit did not intend by theÌ„ to signifie al the truths which al the men of the earth eyther hertofore now or hereafter truly collect fom thence VVhither the holy originals do not conteyne more matter theÌ„ the Prophets Apostles that wrote then did conceave VVhither the Hebrue Greek tong in their idiomes words phrases are not plentifuly more comprehensive significative of matter theÌ„ any other language whatsoever VVhither as the original Scriptures are the jmage of the mynd of God so a translation be not the jmage of the original Scriptures VVhither the jmage can possibly expresse the thing therby signified fully VVhither it be possible for any language verbatim without paraphrast to expresse the Hebrue Greek text of the holy originals fully VVhither a translation made by the most learned holy men of the earth doth or can expresse truly fully the holy ghosts meaning in the originals VVhither therfor a translation made by the most learned holy men of the earth be not an Apocrypha writing of an ordinary man VVhither if any Apocrypha writing may be brought into the worship of God to be read all may not whither if some Apocrypha writings must be cast out of the church why not all yea the translation also 5. Of worship vse of bookes in tyme of worship in the new Testament VVhither prayer prophesying singing Psalmes be the true only parts of the worship of the new Testament VVhether reading be eyther prayer prophesy or a Psalme VVhither reading be lawfull in tyme of prayer prophesy singing Psalmes VVhither reading doth not put matter into the hart of him that readeth worship be not the producing of matter out of the hart of him that worshippeth VVhither the Apostles primitive Churches did ever pray prophesy sing psalmes out of bookes after the day of Pentecost Act. 2 VVhither they did not pray prophesy sing Psalmes as the holy ghost gave them vtterance VVhither the place 1. Cor. 14.26 doth not teach that a man must have a Psalme have doctryne that is in â—is hart whence he must produce it by the manifestation of the Spirit VVhither if 2 book must be laid aside in prayer it must not be so also in prophesy singing Psalmes why VVhither if a book be retayned in prophesy a psalme it may not be so also in prayer why VVhither thet be two kindes of prayer prophesy Psalmes one with books another without bookes or one sort of prayer without bookes two sorts of prophesying Psalmes with without bookes why whither this can be warranted by the Apostles doctryne practise 6. Concerning a Psalme VVhither as in prayer prophesy one alone speaketh the rest pray 〈◊〉 prophesy by conseÌ„t 1. cor 11.4 so in a Psalme one onely must speak the rest must coseÌ„t 1. cor 14.16 VVhither in a Psalme a man must be tyed to meter Rithme tune whither voluntary be not as necessary in tune wordes as in matter VVhither meter Rithme tune be not quenching â—he Spirit VVhither a psalme be only thanksgiving without meter Rethme or tune yea or nay 7. Concerning the Elders or Presbytery VVhither al the Elders must not be able to teach rule as
their owne Language Secondly it cannot be proved by Scriptures that the Helenists had the Greek translation read vnto them in the Synagogues it is manifestly otherwise by the reasons vsed before against the translation of the Septuagints Thirdly the worship of God properly so called of the whole Church of the Iewes was performed in the Holy place at Ieâ—usalem so that which was performed in the Synagogue was not properly the worship of the whole Church of the Iewes but was of that nature that passed between Christ the Doctors in the temple Luk. 2.46 compared with Act. 17.2 Fourthly if the Helenists did read the Septuagints translation as a part of ther proper worship hauing forgotten their owne Language therin were committed these synnes 1. Forgetting their tong one part of the ceremonial law Nehem. 13.24 2. â—â—â—tuting worship in a common tong which was as vnlawfull as sacrifâ—cing a dog 3. Therefore it was a false worship as it was a false worship to sacrifice an vncleane beaste vnder the law Lastly if they did reade the Septuagintes translation the Apostles came in heard it doth not follow they did allow it as a parte of the worship of the new testament no more then they did allow circumcision to be neither did they in deede giue any allowance vnto it at all seing they came to the synagogues where was the greatest concourse of people not to worship but to draw them to Christ not to approue their doinges but to disproue them The third obiection Deut 31.12 the reasons that are alledged for readinge the law are perpetuall and therfore the law of reading is perpetuall the morall reasons are hearing learning fearing god keepinge his lawes Answer to the third objection First the law of reading is not moral in the parricular act but in the equity for it was commaunded to be done but once in seaven yeare at the feast of tabernacles Deut. 31.10 if it had been moral in the particular act it should have been from the beginning which was not so seing it beganne with Moses it shâ—uld continue aâ—ter the end of the world for moralities endure for ever But bookes so reading of bookes shal perish Secondly it is morall in the equity that is thaâ— all meanes must be vsed to attayne the knowledg of the truth wherof reading is a principall yet hence it followeth not that reading is eyther a part or meanes of Spiritual worship For bookes are things meerely artificiall as are pictures ymages Genes 4.22 Finally let it be granted that reading is morall it doth not herevppon follow that it is lawfull in tyme of Spiritual worship as a part or help thereto Seing that reading is searching the Scripture or preparing to the worship not worship it self seing that wheÌ„ a man doth worship he is not to prepare to worship as he doth that readeth though I deny not but that one part of worship â—s a preparation to another The fourth objection Reading the law was performed in the Synagogue it was not tyed to the temple or the holy place which is an argument that reading is not ceremoniall but morall for no part of ceremonial worship was performed from the tabernacle or Temple Answer to the fourth objection The argumeÌ„t foloweth not for although all ceremonial worship was to be performed at Ierusalem Ioh. 4.20 Yet it is so to be construed as intended by the woman according to the lawes direction namely of the worship which the Preists performed as sacrificers 〈◊〉 may be seen Dâ—â—â— 1â— 5-7 vs 11-19 For otherwise some ceremoniall worship as namely circumcizion was performed any where in the land of Israel for the males must needes be circumcized at 8. dayes old it was impossible to bring the males some of theÌ„ 100. miles within eight dayes space see Chap. 20. Againe suppose reading the law to be a morall action which yet is not so hence it followeth not that reading the law is a part of Spirituall worship or a lawful help therto in tyme therof for by the same reason every morall duty may be made a part or meanes of Spirituall worship which is absurd for that is to confound the second table of the lawe the dutyes thereof with the first table the dutyes thereof the gospel with the law The fifth objection Luk. 4.16 Christ stood vp to read read his text then preached out of it Now his actions are our instru ions therfor wee are to read wordes out of a book in tyme of preaching or prophesying Answer to the fifth objection To this objection many things may be answered First in that it was done in the Synagogue by Christ which was neither Preist not Levite it is an argument 〈◊〉 it was no proper pa t of the worship of the old testament but of that nature aâ— was thâ—t â—â—crise performed by Christ the Doctors in temple so that reading most property is â—eaâ—ching the scriptuâ—es which is not worship Secondly Christ had the Oâ—â—gâ—â—â—eâ— the Hebrue text of Esay the Prophet read or interpreted out of it for it is doubtfull whither he vttered the Hebrue words or speake the sense of the Hebrue in the Syriacâ—â— dialect therfor from hence reading a translation cannot be concluded but eyther reading or interpreting the originals Thirdly Hence cannot be concluded that manner of pâ—eaching now vsed ehat a man shall taKe his text then devide it into parts analysing it Rhetorically Logically collecting doctrynes vses from every member or argument or word of his text al this while he having his book before his eyeâ— to help him at all assayes a thing wherof I am assured the holy Scriptures yeeldeth no warrant that it may be accounted a part of Spiritual worship For although the Scriptures may be so handled that for very profitable vse yet that is rather a Scholasticall lecture then an Ecclesiasticall worship it is rather an inquisition searching of the holy Spirits intent and purpose then prophesying Lastly If wee must needes be tyed to this example of Christ which I see no reason for seing reading was of the Old Testament then the example of Christ shal bind also thus far as that the book shal be layde aside so soone as the text is read the book that is vsed shal be the Originals which is nothing for vocall but for mental reading or for interpreting which I never have thought to contradict but wherin I am ready to be overruled For this particular see the Quere in the Chap. 10. See also the quere Chap. 14. For interposing the reading of the translation between the parts of worship aâ— a further preparation help to worship succeeding Thus much conceâ—â—ing the answer to Objections made for the lawfull vse of â—â—â—â—lations in tyme of worship Chap. 16. Of the lawfullnes of translating the Scriptures the vse of translations in our account Although before Christs
agents Deut. 31.9 1. Chron. 16.4 compared with vs 7 37.39-42 Chap. 25 1-6-31 Nehem. 8 7-9.18 9 3-6 Though the Pâ—eisis also any of the people might read fing Mat. 23.2.3 Luk. 2.46 4.16.17 Act. 13.14.15 Nehem. 8.8 Marc. 14.26 The Scriptures read tuned Musically were prophesies prayers thanksgivings 1. Chron 25 1-6 Deut. 31.10 2. Chron. 34.30 Psal 7â— for prophesies for instru ion 1. Chron. 16 7-36 Psal 146.147.148.149 150. compared with Revel 19 1-8 For thanksgivings Psal 102. the title 92. title for prayers As Musicall Instruments playing vppon them was typicall bicause it was Artificiall So reading of a book was typicall also bicause it is meerely Artificiall Hence it followeth that reading prophesies was a type of prophesying reading prayâ—rs a type oâ— praying eading thanksgivings a type of praising God or thankfulnes To conclude as it followeth not that seing prayers were read in the old testament â—s prayers thâ—â—â—or wee may read prayers now for prayers no more doth it follow that â—hough in the old testament they read Psalmes prophesies we may doe so now nameâ—y in the tyme of worship or aâ— parts or helps of Spiritual worship properly so called Therfor as the auncient brethren of the Seperation have taken all books from before â—he eye in tyme of prayer so doe wee take all bookes from the eye in tyme of propheâ—ying singing that by the same reason they being al equally excellent parts of Spiâ—â—tual worship for God is asmuch honoured in prophesying Psalmes as in praying â—â—ey all of them remayne in the triumphant Church in heaven even as they were all â—racâ—ised by Adam in Paradise before his fal therfor are properly moral Spiritual worship The second part of the Ministery of the Church The first section of the Eldership or Presbytery Chap. 1. Of the names or titles of the Elders Thus much concerning the Leitourgie of the Church now follow the offices of the Church viz the Presbytery Deaconry Phil. 1.1 Esay 66.21 Nomb. 3 5.-10 16 5 â—8 17. Chap. The Presbytery of the church is the company of the Elders which are for the church 〈◊〉 the publique actions of the Church eyther of the Kingdom or preisthood Heb. 13.17 〈◊〉 Thes 5.12 1. Timoth. 4.14 5.17 The presbytery is vniforme consisting of Officers of one sort Esay 66.21 compared â—â—ith Exod. 28.1 with Nomb. 11.24.25 1. Timoth. 3 1-8 Act. 14.23 philip 1.1 Ieâ—em â— 1-4 Ezech. 34 1-16 These Officers are called Elders Overseers or Bishops pastors Teachers Governors â—â—aders preposâ—ti which are several names of one the same office consisting of several â—â—orks or qualifications For every one of these officers must be 1. An Elder or Auncient in yeeres 1. Timoth. 3.6 5.1 2. Oversee the flock 1. pet 5.2 Act 20.28 3. Feed the â—â—ock 1. pet 5.2 Act. 20.28 4. Able to teach exhort with wholsome doctryne convince the gainsayers 1. â—â—oth 3.2 Tit. 1.9 Eph. 4 11. 5. Governe the Church 1. Tim. 3.4.5 1. Cor. 12.28 6. Lead the Church in al the publique allaires thereof Heb. 13.17 7. Are preferred to place of honor 1. Thes 5.12 1. Tim. 5.17 speciall labour 1. Timoth. 3.1 Seing all the Elders must teach exhort convince feed oversee rule lead the church therfor they may all administer the seales of the covenant for that is a cheef work of feeding applying the covenant that particularly Chap. 2. Of reasons proving the Elders to be of one sort viz all Pastors First in the Old Testament ther was but one kind of Preists who had al equal authority to administer al the holy things excepting the high Pâ—eist who typed forth Christ Iesus the high Preâ—st of our confession so pâ—opâ—â—tionably in the New Testament ther â—s but one â—ort of Elders who succede the Preists in the dispensation oâ— holy things Esay 66.21 As in the Old Testament ther was the sanhedrim which consisted of 70. auncients for the administration of the Kingdom which was a type of the viâ—ible church al which Eâ—ders in their fiâ—st institution Nomb. 11.25 did prophecy were of one kind vnder Moses so in the new Testament vnder Christ Iesus which is the King of the church ther is a sâ—nâ—dâ—iâ—n or Elderâ—â—â—p consâ—â—â—ing of Auneieâ—s of one kind who adminisâ—er 〈◊〉 tâ—e good of the Church Reveâ— 4.4 5.6 Againe If Pastor Teacher Elder had been 3. Offices formally differing the Apostle intending to teach the several offices of the Church would have mentioned them 1. Timoth 3. But ther he only mentioneth Bishops Deacons according as Phil. 1.1 〈◊〉 Bishops are only of one sort or kind Moreover if the Apstles had ordeyned 3. Kinds of Elders Act. 14.23 they would hâ—ve mentioned them with the â—seâ—eral kinds of ordination but that iâ— not dâ—â—e for in oâ—e phrase their election and ordinacion is mentioned go their ordination being one their office is one not three Further if their had been 3. Kinds of Elders at Ephesus then the Apostle at Milâ—â—um would have given them several chaâ—dges as having several dutyes lying vppon them but the Apostâ—e Act. 20.28 giveth them one general chardg common to them all namely the duty of seeding the work of the Pastorâ— go they are all Pastors Besides Eph. 4.11 Pastors teachers are all one office for where as the Apostle had spoken disâ—â—ibutively before of Apostâ—es Prophets Evangelists as intending them â—everâ—l offices he speaketh copulatively of pastors teachers exegeâ—ically teaching 〈◊〉 they are both one offâ—ce â—â—stly if all the Elders have the pastors gifts the works of the pastor the pastoâ—â— ordination then they have all the pastors office But all the Elders have the pâ—stors giâ—â—â— vâ—z the word of wisdome or the gift of exhortation Tit. 1.9 therfor the pastoâ—â— worke as Act. 20.28 1. Pet. 5.2 which is feeding or exhorting so the same ordination Act. 14.23 Therfor all the Elders have the same office of the pastor so aâ—â— all of one sort Hence this consectary ariseth that the Eldership consisting of three sorts of Elâ—ers is the invention of man having both an Antichâ—istian Ministery and Government in it And therfor when the Popish prelacy was supprest the triformed presbytery substituted one Antichrist was put down another set vp in his place or the beast was supprest his image advanced And therfor as they that submit to the prelacy are subject to that woe of worshipping the beast so they that submit to the triformed Presbytery are in like manner lyable to the woe denounced against then that worship the image of the beast Chap. 3. Objections for three sorts of Elders answered The first Objection 1 Tim. 5.17 In this place the Apostle maketh two sortes of Elders viz. 1. Those that Rule only 2. Those that Teach Rule Eph. 4.11 the Apostle maketh two kindes of those that Teach Pastors Doctors Therefore
comming it was vnlawful to translate the Holy Originals from their ceremonial tong into any vulgar mother tong yet the partition wall being now broken downe translations are lawful that for these reasons Math. 28. Christ commaundeth to goe teach all nations therfor all nations may have the Holy Scriptures translated into their owne vernacular tong that therby they may learne the truth The Scriptures are a Creature or ordinance of God therfor as it is lawful to picture a man a byrd a fish a fowle an angel vertue or vice so is ir lawful to picture out or resemble the Hebrue Greek original Scriptures by any vulgar translation of any tong or Language whatsoever Againe as God sent the confusion of tongs as a curse Genes 11.6.7 so hath he sent the knowledg of the tongs as a blessing Act. 2.6.8 bicause the extraordinary knowledg of the tong is ceased the ordinary knowledg of them is left for our vse which can never be attayned vnto but by grammars dictionaryes wheâ—in the Hebrue words of the old Testament Greek of the new Testament are interpreted if it be lawfull to expresse in our owne tong al the Hebrue Greek words singly as in Grammars Dictionarves then it is lawful so to doe with theÌ„ al joyntly in syntaxe that is a translation whece it foloweth that translations of the holy scriptures are lawful necessary Further All the members of the Church cannot possiblie attayne the knowledg of the tongs which notwithstanding they must endevour to their vtmost 1 Cor. 14.1.5 seing the Holy Ghost hath commaunded al to try search read 1. Thes 5.21 Ioh. â— 39 Colos 4.16 all cannot trye search or read the originals they must needes have translations other Theological writings for their better help to the true vnderstanding of the original Scriptures Lastly these places of scripture compared together are sufficient warrant for the law fulnes of translations Mat. 1.23 Marc 5.41 1. Cor. 14 27. Now further wee have the translations of Holy Scripture in this account viz The translation agreable to the originals 1. Is a secondary Scripture yet much inferior to the originals 2. It may be read in the Church sung in times 3. It may be expounded in the Church 4. It may be so vsed as a meanes to prepare vs to spiritual worship 5. That the matter of the translation agreable to the originals is inspired but not the writing or character 6. That it may be made the ground of our fayth 7. That it may be made an instrument to trye doctryne by This wee hold affirmatively Negatively wee hold thus â— That reading the English translatinon is no part of the spiritual worship of the new Testament properly so called viz oâ— prayer prophesy singing of Psalmes â— That reading the English translation is no lawful meanes or help in tyme of Spiriâ—â—al worship 3 That the worship of the New Testament must not beginne in the book or lettre outwardly but must proceed originally from the hart Spirit Al other publique private vses of translations wee allow Chap. 17. Concerning the vse of the translations for the hearers Hitherto aperteyneth another question whither the hearers may have their translations or the originals to read or search in tyme of prophesy The answer is Negative that it is not lawful for these reasons First the Prophets Apostles wrote bookes but did never devide their bookes intâ— chapters or verses Henry Stephen first made the verses of the new Testament Seing therfor that chapter verse were of mans invention hence it followeth before chapter verse came in the hearers could not turne to search their bookes in tyme of hearing Secondly the Apostles in quoting testimonyes of the Prophets doe not quote chapter verse but only say it is written by Zachary by Ieremy The Scripture saith The Holy Ghost saith c. Therby teaching vs that there is no vse of Chapter and verse for searching in tyme of hearing For no doubt they preached as they wrote Thirdly never was ther any mention made of any hearer that ever had his booke to search in tyme of hearing Fourthly Searching quotations hindereth attention for the mynd affections are distracted from hearing by seeking the places seing the mynd hart should follow â—he voyce of the speaker as in prayer so also in Prophefying Nehem. 8.3 Lastly manuscripts being few very deere large ther being yet no printing found out all could not have or bring their bookes but there is only one kind of true profitable hearing eyther all to have bookes and search or none to have them Seing therfor bringing bookes searching them in tyme of hearing was not from the beginning Therfor that also is a part of the mystery of iniquity in hearing the word Chap. 18. Of the nature of essence of Spiritual worship the essentiall causses kinds thereo Thus much concerning the helps of Spirituall worâ—hip Now followeth to be considered the nature or essence thereof which may appeare in two particulars viz First in the essentiall causses of Spiritual worship Secondly in the proper kinds or parrs of the worship of the new Testament The essentiall causses of Spiritual worship are the matter and the soâ—â—â—â— The matter of Gods worship is the holy Scriptuâ—es which contâ—â—neth the word oâ— God or the Gospel the subject whereof is Christ Iesus The forme or soule that quickeneth it is the Spirit Colos 3.16 compared with Eph. 5.18.19.20 This may be illustrated by the ceremoniall worship of the Old Testament the essentiall causses thereof The matter of the ceremonial worship of the Old Testament was the beasts incense Oyle fatt corne wine the like Creatures wherof the sacrifices offerings perfumes lampes bread were made with al the actions therto aperteyning Proportionable hereto is the matter of our spiritual worship Christ Iesus his merits the word of God conteyned in the Scriptures which offereth Christ Iesus vnto vs the seales of the covenant with all the actions therto aperteyning The form of the ceremonial worship of the Old Testament consisting in Sacrifices besides the manner of doing appeared in 4. things two wherof must be absent for the most part viz honey leaven two must alwayes be present fire salt Marc 9.49 compared with Leuit. 2.11.13 9.24 1. Cor. 5.6 -8. Proportionable herevnto the forme of our Spiritual worship consisteth in the fire of the Spirit working with the word Act. 2.3.4 Mat. 3.11 Luk. 12.49 50. 24.32 2. Tim. 2.6.7 Ierem. 23.29 In the salt of sound doctryne grace Mat. 5.13 Colos 4.6 In the vnleavened bread of synceâ—ity truth 1. Cor. 5.8 which was also signified by absence of honey which hath a faculty to leaven As the fire came downe from heaven wheâ—with the sacrifices were offâ—red Ievit 9.24 So the holy Ghost like fire came downe vppon the primitive Church to make their Spiritual sacrifices
acceptable So must it doe also vppon ours Aâ—â— 2.3.4 As the fire was dayly preserved to offer withall Levit. 6.12 13. straunge fire might not be offered Levit. 10.1 So whatsoever worship is offered vp is not kindled with the Spirit of grace in our harts is abhominable 1. Cor. 12.7.10 1. Pet. 2.5 Hence it followeth that the worship that beginneth in the book or translation commeth not originally from the Spirit but from the lettre or ceremony so is not properly of the new Testament but of the Old 2. Corinth 3.6 If the translation be made by one without it commeth from a straunge fire cannot be accepted but is subject to a curse Thus much of the essential causses now follow the kinds of Spiritual worship which are 3 Praying Prophesying singing Psalmes Psal 50.14 17. 1. Cor. 11.4 14 15-17 26. Iam. 5.13 Revel 19.10 Therfor praying prophesying are joyned together as parts of worship 1. Cor. 11.4 men must be â—ncovered at both of them Likewise praying singing Psalmes are put together in the same sense 1. Cor. 14.15.17 Iam. 5.13 Act. 16.25 Finally Prophesying Psalmes are coupled together for the same purpose 1. Cor. 14.26 Prayer is the showing of our requests to God by the manifestation of the spirit Phil. â— â— Rom. 8.26.27 1 Cor. 14.15 Singing Psalmes is the shewing of our thanksgiving to God by the manifestation of the spirit Phil. 4.6 1. Cor. 14 15-17 Prophesying is the publishing of the covenant of Grace by the manifestation of the Spirit Act. 2.4.11.17.18 1 Cor. 2.4 12.7.10 Gal. 3.5 it serveth specially properly for them that beleeve 1. Cor. 14.22 Psal 50.16.17 it pleased the Holy Ghost to choose that word to signifie vnto vs that as the Prophetts by inspiration of the Holy Ghost prophesyed without bookes so must wee the difference is in this that theiâ— inspiration was extraordinary ours is ordinary Revel 19.10 The matter of all these 3. parts of Spiritual worship is one the same viz Gods word or the Scriptures yet handled diversâ—y In prayer Gods word or the Scriptures are delivered by way of petition in diâ—ection to God requesting things for vs optatively In thanksgiving Gods word or the Scriptures are delivered by way of recompense or â—etribution to God indicâ—tivâ—ly or imperatively In Prophesying the word of God or the Scriptures are delivered demonstratively by way of doctryne exhortation consolation reprehension by such like formes Howsoever it be handled or delivered the matter is one the same the manner of delivering different for whithor we pray pâ—ophesy or sing it must be the word or scripture not out of the book but out of the hart 1. Cor. 12.7.11 The demonstration of the spirit powre 1. Cor. 2.4 The manifestation of the spirit 1. Cor. 1 2.7 The ministration of the Spirit 2. Cor. 3.8 The administring of the spir t. Gal. 3.5 The ministration of the gift 1. Pet. 4.10 The dispensation of grace 1. Pet. 4.10 Are al one in effect are opposed to the ministery of the lettre or the Ceremoniall worship 2. Cor. 3 6. The ministration of the old Testament is called the ministery of the lettre seing it dispâ—nced the ceremonial literal ordinances beganne in the lettre for the Church Ministery worship Government Temple Tabernacle Cittie Country Meate Drinck Apparel Cattel Fruites of the eaâ—th c. Were all literall ceremonial The ministâ—ation of the New Testament is called the ministery of the Spirit seing it dispenced the true spiritual ordinances typed by the foresaid literal ordinances begineeâ—â— in the spirit originally though prepared by the lettre 2. Cor. 3.6 8.24.17 compared with Revel 10.10.11 Hence it folleweth that all book worship is Iudaisme so Antichristian therfore by consequent Idolatry now vnder the new Testâ—ment Thus much of the kinds of Spiritual worship of the new Testament Chap. 19. How the worship of the Old Testament did type the Spiritual worship of the new Testament The lyteral or typical worship of the Old Testament was performed in two places viz eyther in the holy place or in the court The Ceremoniall worâ—hip performed in the holy place did type most properly the worship of the Church of the new Testament which was typed by the holy place Revel 11.1.2.2 Cor. 6.16 Heb. 8.2 9.11 1. Pet. 2.5 The worship of the tabernacle or holy place consisted of 3. parts 1. that which perâ—eyned to the brasen altar 2. that which was performed at the golden altar 3. that which concerned the table of shew bread Exod. 37. 38. compared with Exod. 29.38 Exod. 30.7 8 Levit. 24 1-9 Exod. 30 34-38 At the brasen altar were offered Sacrifices propitiatory Eucharistical Levit 1.3 7 1-11 which signified prayer for pardon of syn through Christs sactifice Heb. 10 4-14 22. thanksgiving Heb. 13.15 compared with Hose 14.3 prophesying or publishing the gospell Gail 3.1 For in Preaching Christ is as it were anatomized At the golden altar was offered the sweet perfume which signified prayer thanksgiving psal 141.2 Revel 8.3.4 by proportion Nomb. 16 46-48 Apoc. 5 8-14 preaching the gospel 2. Cor. 2 14-16 VppoÌ„ the table of shewbread was the candlestick twelve loaves of vnlevened bread with incense vppon every one of them which had this signification The Candlestick with his 7. lamps burning with oile olive continually dâ—est eâ—â—ning morning by Aaron his sonnes Levit. 24 1-9 Signified that the Church which 〈◊〉 the golden Candlestick Apoc. 1.20 Zach. 4. by his seaven lamps that is the maâ—â—â—â—d gifts of the Spirit Revel 4.5 Zach. 4.6 dâ—est by Aaron his sonnes that is the docâ—â—yne of the Church being kept pure caused to thine bright by the Prophets of the chuâ—â—â— Mat. 5.14.15 nourished fed continually with oile olive that is taught dayly by the â—â—â—rit Zach. 4.14 Revel 11.4 doth continually give light instruction direction to aâ—l â—er members Psal 119.105 Mat. 5.16 2. Pet. 1.19 The shewbread with incense therevppon afterward burnt vppon the golden altar Levit. 24.7.9 Signified that the twelve tribes that is the Church continuaâ—ly pâ—esent before the Lord are accepted through Christs perfume Revel 8.3.4 are fed wiâ—h Christ Iesus the true bread of life Ioh. 6.35 are enlightened by his word Spiritt which are the true lamps of knowledg Revel 4.5 Chap. 20. Of that which was performed in the court Aâ— the holy place with the altar Preists did properly Signify the Church worship Saynts Revel 11.1 1. Pet. 2.5 vnder the new Testament So the couâ—t without the holy place whither al the people came the typical service performed ther did signify the confused assemblies of Antichristian persecuters their ceremonial worship Revel 11 2 which the Spirit in that place caleth gentils or heathen in those respects The parts of typical service performed in the court were reading Musick wheâ—ein the Levites were cheef