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
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
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
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
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
men are of divers kinds among them are translations of the holy Scriptures a most principal To translate the originals into any mother tong is aswell asmuch the work of a mans witt learning as to analyse the Scriptures Rhetorically or Logically to Collect doctrynes vses Theologically to give expositions interpretations of places doubtfull The translator cannot conceave nor expresse in writing the whole mynd of the holy Spirit conteyned in the originals but only some good part of it the expositor paraphrast commeÌ„tator may expresse asmuch as the translator yea in respect of some particulars as Hebraismes Grecismes the like considerations much more Ther is as good warrant to translate the Scriptures as to expound analyse draw doctrynes vses from the Scriptures Marc. 5.41 Mat. 1.23 by proportioÌ„ from 1. Cor. 12.10 14.13.27.39 Ther is no better warrant to bring translations of Scripture written into the church to reade them as partes or helps of worship then to bring in expositions resolutions paraphrasts sermons vppon the Scripture seing al these are equally humane in respect of the work equally divine in respect of the matter they handle Chap. 13. Of reading translations of the translation of the. 72. interpreters Hitherto apperteyneth this question whether reading a translation be a lawful help or meanes in tyme of Spiritual worship or a lawful part of Spiritual worship If originals must be laid aside as in tyme of prayer so also in tyme of prophesying singing then much more must translations be laid aside at that tyme as may further be manifested thus Bicause the Septuagints translation was a greevous sinne for many reasons 1. For that the covenant of grace ought not to have been preached vnto the gentils til the fullnes of tyme. Mat 10.5 6. 1. Timoth 3.16 Rom. 16.25.26 compared with Mat. 10.5.6 28.19 And therfor that the Septuagints by their translation did communicate it to the Grecians before the fulnes of tyme was their greevous sinne 2. Bicause all the Gentills ought to have been proselytes of the Iewes Church to have come to Ierusalem to worship Exod 12 43-49 Mat. 23.15 Act. 2.10 ought to have learned their tong worship which was prevented by the Septuagints translation 3. Bicause the Hebrue characters writings were Ceremonyes so ought not to have been profaned among the Grecians by their writings as the Philistims were justly plagued for the presence of the Arke 1. Sam. 5. So might the Lord justly have plagued the Grecians for that the Oracles of God were among them fearfully abused by them 4. If it were vnlawful to sing one of Davids Psalmes in a strang nation as Babylon psal 137.4 then much more vnlawfull was it to translate the Scriptures into a straunge tong for all the Ceremoniall law was bounded within the holy land 5. The translation of the Septuagints out of Hebrue into Greeke is contradictory to the Lords mercy to the Iewes church ther special Priviledges see psal 147.19.20 Rom. 3.1.2 Act. 10.28 22 1.-18 Eph. 2 11-15 Act. 13 46-48 contrary also to Rom. 16.25.26 6. Bicause that seing the Hebrew writings were Ceremonyes it was vnlawful for the Septuagints to chandg them from their proper kind to picture them out by the Greek writings for the Greeks vse 7. Bicause the Septuagints did of purpose conceale many things as judging the gentils vnworthy to know them fearing also least they should profane such holy mysteries wherein their consciences told them playnly that their translation was their synne also they did pervert many things of purpose ad somthing infinitely corrupt their translation which was their greeve us sinne Hence it followeth that seing the Septuagints translation was so greevous a sinne therfor the Apostles would never account it holy scripture comming froÌ„ the holy ghost so never approve the vse of it in the Greek Churches Againe wee never heard of any other translation before Christ besides the Septuagints or if ther were any it were vnlawful by the same reasons before vsed against the Septuagints Further ther could be no vse of the Septuagints translation for reading in the Latine Church of the Romanes More over the new Testament being not written none of it till 7.10 or 20. yeeres after Christs death not all of it till Iohn had written who was the surviver of the Apostles how could ther bee a translation of the new Testament written during the Apostles lives Besides it is never mentioned that ever any Apostle or Apostolique man or Church eyther had from the Apostles or vsed by their direction or approbation a translation of any sort whathoever before the eye in tyme of Spirituall worship if yea let it be shewed Lastly translations therfor beganne in the Church after the Apostles dayes in tyme of worship so were not from the beginning in respect whereof they are a part of the mystery of iniquity in worship Chap. 14. Of other arguments against reading translations in tyme of worship 1. 1 Thes 5.21 Try all things keep that good thing But no man ignorant of the tongs can try whether the translation be fit or good therfor no man ignorant of the tongs can strictly keep or read a translation in tyme of worship 2. Rom. 14.23 1. Timoth. 1 4.-7 Heb. 11.6 whatsoever commeth not from fayth is sinne But no man ignorant of the tongs can of faith vse the translation seing he cannot examyne it whether it be good or bad so beleeve or refuse it Therfore it is not of fayth in him so it is synne for him to vse it before the eye in tyme of worship 3. A translation made verbatim from the originalls is absurd by reason of the difference of the dialects therefore vnlawâ—ull seing it edifieth not 1. Cor. 14.26 A translation paraphrastical or a paraphrast if it be lawful in time of worship to be read then why not a written sermon 4. A paraphrast comeÌ„tarie or exposition vpon a chapter which contayneth more of the contentes of the originalles the holy ghostes meaning is vnlawfull to be read in time of worship therefore a translation of a chapter which contayneth lesse is vnlawful also to be read in time of worship 5. Levit. 22.22 Malach. 1.8.13.14 Mat. 22.37 Rom. 12.1.2 Psal 119.45 103.1 God wil be served with the best we have But ther is no one translation the best we have seing the Lord may in tyme of worship minister better to him that administreth if hee vnderstand the originalls if he vndeâ—stand not the originalls he hath it not at all for it is another mans worke therefore no one translation written may be read in tyme of worship 6. Deut. 16 16. 1. Chron 21.24 Eph 4 8. Rom. 12.3 we must worship God with our own not with another mans with that which cost vs somâ—hing not with that which cost vs nothing But for one ignorant of the tongs to read
the transâ—ation offer it to God is to offer to God not he mans labor not his owne that which cost him nothing but is another mans cost therfore it is vnlâ—wâ—ull 7. Reading a translation is not commaunded nor was ever practised by Christ the Apostles or thâ— pâ—imitive Chuâ—ches in tyme of worship so being devised by man is in the account of vayre worship Mat. 15.9 wâ—ll-worship Col. 2.23 so a kynd of Idolatry therefore the translation it selfe before the eye in tyme oâ— worship an Idoll so hath a curse denounced against the vse of it in tyme oâ— worship Revel 22.18 Exod. 20.4.5 8. A translation being the worke of a mans witt learning is asmuch as truly an humane writing as the Apocrypha so commonly called writings are seing it hath not the allowance of holy men inspired but is of an hidden authority it may be justly called Apocryphon for the signification of the word importeth so much therefore not â—o be brought into the worship of God to be read 9. All the arguments vsed agaynst the reading of homilies prayers may be applyed â—gaynst the reading of translations in tyme of wâ—rship As 1. They do stâ—nt or quench the spirit which is contrary to 1. Thes 5.19.20 2 Cor. 3.17 2. They are not the pure word of God so contrary to Eccles 12.10 Mat. 15.9 3. They are the private workes of men contrary to 1. Cor 12.7.8 2 Pet. 1.20 4. They are the private openings or interpretations of the prophesies of Scripture â—ontrary to 2 pet 1.20 5. They contradict the giftes bestowed by Christ vppon the Church for the work of â—e ministery conâ—trary to Eph. 4.8.11.12 Act. 2.4 Ioh. 16.7 6 They derogate from the vertue of Christs AsceÌ„tion dignitie of his Kingdome conâ—â—ary to Eph. 4.8 7. They blemish Christs bounty to care of his church contrary to Ioh. 14.16.18.26 8. They disgrace the Spirit of God setting him to schoole contrary to 1 Ioh. 2.27 9. They bring into the Church a straunge ministratioÌ„ contrary to 1. Cor. 12.5 so a new part of the gospel or covenant conâ—rary to Gal. 3.15 10. They do not manifest the spirit which commeth from within but manifesteth the lettre which commeth from without 2. Cor. 3.6 11. Therefore they are not spiritual worship Ioh. 4.24 compared with 2. Cor. 3 1â— Gal. 5.1 4.31 12. Children may read a translation perfectly wel But children cannot perform aâ—â— part of Spiritual worship therfor reading a translation is no part of Spiritual worship Quere whither between the parts of Spiritual worship that is between prayer prophesying singing Psalmes a man may not inteâ—pose the reading of a scripture or chapter not intending it as worship but as a fuâ—ther preparaâ—on to worship Chap. 15. Objections for translations answered The first Objection Rom. 4.3 What fayth the Scripture then followeth the Septuagints translation Heb. 3.7 The holy ghost faith then follow the woâ—des of the Septuagints translation it is observed that the Apâ—stles quote the wordes of the Septuagints translation not only wher they expound the meaning of the holy ghost as Heb. 10.5 Rom. 4.3 Wher the Apostles follow the Septuagints not the Hebrue but also in their devises besides the original as in the second Caynan Luk. 3.36.37 in the 75. persons of Iacobs Family Act. 7.24 where as ther is but one caynan 70. personâ— in the Hebrue Answer to the first Objection If the originals themselves are not to be vsed as helps in tyme of Spiritual worship as hath been proved then this objection is of no force â—or translations Secondly if it were of force to bring translations to be read in the tyme of worship â—t were avay leable thus far even to bring in to the tyme of worship the errors of the â—ranslations for so this objection importeth that the Apostles quote the Septuagints â—rrors wheras it is said by some that in the Apostles intention it is no error sith â—â—riting to Theophilus the Grecians rather then he would hazaâ—d their fayth by â—â—aundging the Septuagints errors corre ing such an approved Translation he 〈◊〉 ought it meet to follow that receaved devise of theirs contrary to the truth the â—oly Ghost thâ—rein yeelding to mans infirmity as in the cases of Polygaâ—y Diverce 〈◊〉 fury in the Old Testament It is thus answered thâ—t the Holy Ghost needeth 〈◊〉 the lyes of men to work his work nor the Septuagints errors to support the fayth 〈◊〉 â—heophilus the Grecians And this mischeef followeth herevppon that rather 〈◊〉 the â—ayth of Theophilus the Grecians should be endaungered the credit oâ— the 〈◊〉 Scriptuâ—es should be hazarded their being found in then such devises errors and câ—â—â—radictions And further it is tâ—e thing by connivency to passe by sinne â—s waâ— the coâ—â—â—ation of Polygamy Divoâ—ce Vsuâ—y See Act. 17.30 Another thing to translate 〈◊〉 from a translation into theÌ„ original which is to approve them this whosoever affirmeth speaketh litle lesse then blasphemy Thirdly therfor as Antiehrist hath polluted all Gods ordinances so hath he violated the original criptures And therfor one Caynan must be put out For so me auncient copies have it not for 75. Ther must be read seaventy all Pente for Pantes as Rom. 12.11 Kairo Kurio it is possible easily to mistake so small a matter in copying out any thing as experience teacheth Lastly fully to answer the objection whatsoever is good in the Septuagints translation was taken out of the New Testament auncient Fathers of the Greek Church For it is manifest by historyes that the Septuagints translation is lost this that goeth vnder the name of the Septuagint is a patchery made out of auncient writings and therfor the Holy Ghost doth not ayme at the Septuagints Translation at all as is imported in the Objection The second Objection The were Greekes Grecians Hellenes Kai Hellenistai As may appeare Act. 6. 1. Rom. 1.16 The Greekes were of the Progeny of the Greekes aswel as of the country The Grecians were Iewes by Progeny borne in Grecia Therfor Paull calleth himself an Hebrew of the Hebrewes Philip 3 5. Now these Grecians had forgotten their Language spake Greek only And having Synagogues in the Cities where they dwelt hâ—d the Septuagints translation read vnto them the Apostles comming into their Synagogues did approve that act of theiâ—s of reading the translation so it followeth that reading translations is lawfull in worship Answer to the second Objection The distiction of Greekes Grecians is vayne as appeareth by these places compated together Act. 21.39 18.2.24 with Act. 6.1 Philip. 3.5 For Paul was borne at Tarsus in Cilicia Aquila at Pontus Apollos at Alexandria And yet are all called Iewes not Hellenists or Grecians Act. 6.1 The Helenists murmured against the Hebrues the Helenists did vnderstand the Hebrue tong had not forgotten
the Apostle saith didacticoi proistamenoiÌ„ 1. Timoth. 3. VVhither didacticos that is apt to teach be not expounded by the Apostle Tit. 1.9 by three particulars viz 1. to teach wholsome doctryne 2. to exhort 3. to convince the gainsayers VVhither Teaching Ruling be not the two parts of feeding VVhither feeding that is Teaching Ruling exhorting conforting be not the pastors office therfor all the Elders pastors VVhither the Eldership hath not all their powre from the Church VVhither the Eldership hath a negative voyce in the church that nothing can be concluded without them VVhither if most or the Church consent the Elders dissent the matter cannot passe against the Elders dissent VVhither seing the church may depose excommunicate the Eldership they may not passe other sentences without or contrary to their liking VVhither may not a man propound his mater to the church without acquaynting the Elders with it in the first place VVhither in the second degree of admonition a man is not bound to take an Elder for witnesse VVhether one Elder only in a church be Gods ordinance whither if ther be chosen any Elder ther must be chosen more then one VVhither the seales of the covenant may not be administred ther being yet no Elders in offiice 8. Concerning the Treasury contribution VVhither the treasury be not Holy VVhither contribution be not an action of the communion of the Saynts VVhither as in other parts of communion so in this ther ought not to be a seperation from them that are without VVhither the action of contribution must not be Sanctified by prayer thanksgiving A Recapitulation of the Chapters to be found according to their pages The first part concerning the Leitourgie of the Church Chap. 1. Of the Kingdom of the Saynts pag. 1. Chap. 2. Of the Preisthood of the Saynts pag. 1. Chap. 3. Of Spirituall worship of the Spirit pag. 2. Chap. 4. Of quenching the Spirit pag. 2. Chap. 5. Of the helps of Spiritual worship pag. 3. Chap. 6. Concerning bookes writing pag. 3. Chap. 7. Of the kindes of bookes or writings pag. 4. Chap. 8. Of the originals or holy Scriptures of the partes of holy Scripture pag. 4. Chap. 9. How the originals or holy Scriptures are to be vsed pag. 5. Chap. 10 Reasons proving the originals not to be given as helps before the eye in worship pdg. 6. Chap. 11. Objections for bookworship answered pag. 7. Chap. 12. Of the writings of men pag. 10. Chap. 13. Of reading translations of the translation of the 72. intâ—â—preters pag. 10. Chap. 14. Of other arguments against reading translations 〈◊〉 tyme of worship pag. 11. Chap. 15. Objections for translations answered pag. 13. Chap. 16. Of the lawfulnes of translating the Scriptures the vse of translations in our account pag. 17. Chap. 17. Concerning the vse of the translation for the hearers pag. 18. Chap. 18. Of the nature or essence of Spiritual worship the essential causses kindes thereof pag. 18. Chap. 19. How the worship of the old Testament did type the Spiritual worship of the new Testament pag. 30. Chap. 20. Of that which was performed in the court pag. 21. The second part of the Ministery of the Church pag. 22. The first section of the Eldership or Presbytery pag. 22. Chap. 1. Of the names or titles of the Elders pag. 22. Chap. 2. Of reasons proving the Elders to be of one sort viz all Pastors pag. 23. Chap. 3. Objections for three sorts of Elders answered pag. 24. Chap. 4. Of the divers gifts of Elders pag. 26. Chap. 5. Of the works of the Presbytery or Elders in the Preisthood of the church pa. 27 Chap. 6. Of the workes of the Presbytery or Elders in the KingdoÌ„ of the church pag. 28. The second section Chap. 1. Of the treasury of the Church the Deacons office pag. 28. Chap. 2. Who are to contribute pag. 29. Chap. 3. What or how much is to be given to the treasury pag. 29. Chap. 4. Of what nature the treasury is pag. 29. Chap. 5. When the treasury is to be collected pag. 30. Chap. 6. How the treasury is to be employed pag. 30. Chap. 7. At whose disposition the treasury is pag. 31. Certayne demaundes pag. 31. FINIS