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
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 DIFFERENCES OF THE Churches of the seperation Contayning A DESCRIPTION OF THE LEITOVRGIE AND Ministerie of the visible Church Annexed AS A CORRECTION AND SVPPLEMENT TO A LITLE treatise lately published bearing title Principles and inferences concerning the visible Church Published 1. For the satisfaction of every true lover of the truth especially the Brethren of the Seperation that are doubtfull 2. As also for the removing of an Vnjust calumnie cast vppon the Brethren of the Seperation of the second English Church at Amsterdam 3. Finally for the cleering of the truth the discovering of the mysterie of iniquitie yet further in the worship offices of the Church Divided into two parts 1. Concerning the Leitourgie of the Church 2. Concerning the Ministerie of the Church which hath two sections One of the Eldership Another of the Deacons office wherto aperteineth the Treasury BY IOHN SMYTH Search the Scriptures Ioh. 5.39 Try all things keep the good thing 1. Thes 5.21 Beloved Beleeve not every Spirit 1. Ioh. 4.1 The Spirits of the Prophetts are subordinate to the Prophets 1. Cor. 14.32 1608. Collegium Sancti Johannis Evangelistae in Academia Cantabrigiensi To every true lover of the truth especially to the Brethren of the seperation Salutations NOt long since I published a litle methode intituled principles inferences concerning the visible Church Wherin chiefly I purposed to manifest the true constitution of the Church a matter of absolute necessitie now so cleered by the writings of the late witnesses of Iesus Christ the auncient brethren of the seperation as that it seemeth nothing can further be added The absolute necessitie of the true constitution appeareth because if the Church be truly constituted framed ther is a true Church the true spowse of Christ if the Church be falsely constituted ther is a false Church â—he is not the true spowse ef Christ Herein therfor especially are those auncient brethren to be honoured that they have reduced the Church to the true Primitive Apostolique constitution which consisteth in these three things 1. The true matter which are sayntes only 2. The true forme which is the vniting of them together in the covenant 3. The true propertie which is communion in all the holy things the powre of the L. Iesus Christ for the maintayning of that communion To this blessed work of the L. wherin those auncient brethten have labored I know not what may more be added I thincke rather ther can nothing be added but now Antichrist is perfectly both discovered consumed in respect of the constitution by the evidence of the truth which is the brightnes of Christs comming Now al though they have also verie worthelie employed them selves in the Leitourgie Ministerie Treasurie of the Church both in discovering the forgeries corruptions which the man of syune had intermingled also in some good degree reducing them to ther primitive puritie wherin they weere by the Apostles left vnto the Churches Yet wee are perswaded that herein Antichrist is not vtterlie eythet revealed or abolished but that in a verie high degree he is exalted even in the true constituted Churches In regard wherof as also being enforced vppon some courgie ministrie of the Church The Ministerie I say consisting of the Presbytery Deacons office wherto apertyneth the Treasurie that for these ends partly that the truth wee walk in may be manifested to the world among whome our opinion and practise is so straungely falsely traduced partly that the differences betwixt vs the auncienter brethren of the seperation may appeare therby men may be occasioned to trye the truth from error to hold it fast And although in this writing somthing ther is which overtwharteth my former judgmeÌ„t in some treatises by mee formerly published Yet I would intreat the teader not to impute that as a fault vnto mee rather it should be accounted a vertue to retract erroers Know therfor that latter thoughs oft tymes are better then the former I do professe this that no man account it straunge that I will every day as my erroers shal be dâ—scovered confesse them renounce them For it is our covenant made with our God to forsake every evill way whither in opinion or practise that shal be manifested vnto vs at any tyme therfor lett no man plead now as some have formerly done these men are inconstant they would have they know not what They will never be satisfied the like For wee professe even so much as they object That wee are inconstant in erroer that wee would have the truth though in many particulars wee are ignorant of it Wee will never be satisfied in endevoring to reduce the worship and ministery of the Church to the primitive Apostolique institution from which as yet it is so farr distant VVherfor my earnest desire is that my last writing may be taken as my present judgment so farre forth as it overthwarteth any former writing of myne let it be accounted a voluntary retractation vnseyned repeÌ„tance of my former errors evil wayes before the whole earth And lett no man bee offended at vs for that wee differ from the auncient brethren of the seperation in the Leitourgie Presbyterie Treasurie of the Church for wee hold not our sayth at any mans pleasure or in respect of persons neyther doe wee bynd our selves to walk according to other mens lynes further then they walk in the truth neyther lett the world think that wee approve them in all their practises let them justifie their proceedinges or repeÌ„t of them wee have wee willingly thankfully acknowledge receaved much light of truth from their writinges for which mercy we alwayes blesse our God for which help wee alwayes shall honour them in the Lord and in the truth But as Paull withstood Peter to his face seperated from Barnabas that good man that was full of the holy ghost of fayth for just causses So must they give vs leave to love the truth honour the Lord more then any man or Church vppon earth Now if any of the adversaries of vs both shall heerby take occasion of offence thereby to speake evill or to withold or revolt from the truth let these men consider with themselves First that they even in that theyr Aegyptian daâ—knesse wherein they walk have their most violent oppositions deadly contentions Agayne the Apostle hath foretold that it is necessary their should bee dissentions even in the true Churches that they which are approved may bee knowne besides the truth shall by our differences bee further cleeâ—ed theyr Antichristian worship Ministery more more detected cast into the bottomlesse pitt from whence it issued Finally the Apostle saith that Christ is a stone to stumble at a rock of offence to the disobedient aswell as a cheef corner stone elect pretious to them that beleeve blessed are they that are not offended at Christ
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
or his truth So desyring the reader to weygh well what I plead not to bee offended at the manifold quotations which are of necessâ—ty that by places compared together the truth which is a mystery may appeare Antichristianisme which is the mystery of iniquity may bee discovered I cease commending him to the grace of God in Iesus Châ—ist who in due tyme will bring his people out of Aegypt Babylon spiritually so called though for a season they are there kept in Antichristian captivity gâ—eevous spirituall slavery which the Lord in his due tyme effect Amen Amen Iohn Smyth The principall contents of this treatise our differences from the auncyent brethren of the Seperation 1 Wee hould that the worship of the new testament properly so called is spirituall proceeding originally from the hart that reading out of a booke though a lawfuâ—l ecleâ—iastical action is no part of spirituall worship but rather the invention of the man of synne it beeing substituted for a part of spirituall worship 2 Wee hould that seeing prophesiing is a parte of spirituall worship therefore in time of prophesâ—yng it is vnlawfull to have the booke as a helpe before the eye 3 wee hould that seeing singinging a psalme is a parte of spirituall worship therefore it is vnlawfull to have the booke before the eye in time of singinge a psalme â— wee hould that the Presbytery of the church is vniforme that the triformed Presbyterie consisting of three kinds of Elders viz. Pastors Teachers Rulers is none oâ— Gods Ordinance but mans devise 5 wee hold that all the Elders of the Church are Pastors and that lay Elders to called are Antichristian 6 wee hold that in contributing to the Church Treaturie their ought 〈◊〉 bee both a separation from them that are without a sanctification of the whole action by Prayer Thankesgiving THE DIFFERENCES OF THE CHVRCHES OF THE SEPEration Conteyning a description of the Leitourgie Ministerie of the visible Church Annexed as a correction supplement to a litle treatise lately published bearing title principles inferences concerning the visible Church THE FIRST PART concerning the Leitourgie of the Church Cap. 1. of the Kingdom of the Saynts The visible Church by the Apostle is called a Kingly preisthood 1. pet 2.9 and the Saynts are Kings Preists vnto God Revel 1.6 The Saynts as Kings â—ule the visible Church 1. Cor. 5.12 psal 149.9 Mat. 18 15-17 1. Cor. 6 1.-9 The visible Church is Christs Kingdom Mat. 8.12 Ioh. 18 33-37 Act. 1.3 1. Cor. 15.24.25 Hebr. 12.28 The members of the visible Church are called the children of the Kingdom Mat. 8.12 And are vnder the government of the Church Marc. 13.34 1. Cor. 6.1.9 vnder the governmeÌ„nt of Christ Luk. 19.27 The actions of the Church in administring the Kingdom are actions of opposition difference plea strif as in admonition examination excommunication pacification absolution c. 1. Cor. 5 3-5 6 1-9 2. Ep. 2.6.7 Mat. 18-15-17 Revel 2.2 2. Chron. 19 10-11 Hethetto aperteyneth conference disputation Luc. 2.46.47 Act. 6.9 17 2 compared with psâ—l 122.5 1. King 3 16-27 In examination of opinions facts also in conference disputation evidences of all sorts may be produced for finding out of the truth Revel 2.2 1. King 3 25-27 Evidences are of divers natures as confessions lotts Iosh 7 16-21 Oathes Exod. â—2 10.11 bookes of all sortes Dan 9 2-1 King 14.19 Act. 7.22 17.28 1. Cor. 15.33 Tit. 1.12 Iude. vers 14. compared with 1. Timoth. 1.4 Luk. 3 25-27 namly translations dictionaries histories chronicles commentaries c all which may for evidence of the truth be brought into the Church by necessary consequence Actions of administring the Church or Kingdom are not actions of spirituall worship properly so called for as the Kingdome and Preisthood of the old Testament were distinct as also their actions severall Heb. 7.14 Gen. 49.10 Deut. 33 8-11 2. Chron. 26.18 psal 122 4-5 So are the Kingdom Preisthood of the new Testament their actions also which were typed by the other Heb. 5.4.5 Act. 15 7-29 with 13.2 3. Chap. 2. of the Preisthood of the saynts Thus much of the Kingdom now followeth the Preisthood of the Church The saynts as Preists offer vp spirituall sacrifices acceptable to God by Iesus Christ 1. pet 2.5 Spirituall sacrifices are such as originally proceed from the spirit they are called spirituall in opposition to the carnall or literall sacrifices performed by the sacrificing Preists of the old Testament which originally proceeded from the lettre by proportion also see Ioh. 1.17 2. Cor. 3.6 Gal. 3.5 Ioh. 4 20-24 The actions of the Church in dispencing the preisthood are actions of concord or vnion Act. 4 24-32 philip 3.16 Ephes 4 3-6 Actions of the Preisthood of the saynts are actions of spirituall worship properly so called Deuâ— 33.10 1. pet 2.5 compared with Revel 8.3 Heb. 13.10 philip 2.17 Act. 13.2 1. Cor. 11.4 14 15.22.26-31 In the worship of God properly so called the saynts are not to oppose contradict examine or censure to propound doubtfull controversall points of doctryne but in vnion spirituall to offer vp one the same spirituall sacryfice to the Lord. Act. 4 24-32 1. Cor. 11 18-20 10.16.17 If any thing doubtfull or false be delivered in tyme of spirituall worship it is to be examyned censured afterward 1. Cor. 14 31-33.40 compared with Revel 2.2 Act. 17.11 Chap. 3. of Spirituall worship of the Spirit Concerning spirituall worship consider these things following 1. The Fountayne from whence it proceedeth 2. The helpes wherby it is supported or furthered 3. The essence or nature wherin properly it cousisteth The Fountayne from whence spirituall worship proceedeth is the spirit Act. 1.4.5 2.4.17.18 1. Cor. 12.4 7.11 Eph. 5.18.19 The spirit signifieth 2. things 1. the spirit of God 2. the spirit of man that is the regenerate part of the soule Act. 2.17.18 1. Cor. 12.4 Rom. 7.6 Galath 3.2.3 The Regenerate part of the soule is eyther the sanctified memory the sanctified judgment the sanctified hart affections the sanctified conscience from all these must spirituall worship proceed Psal 103.1 2. Mat. 22 37 1. Timoth. 1.5 The work of the holy spirit is to suggest matter to move the regenerate part of the soule 1. Cor. 12 8-11 Ioh. 14.26 Luk. 24 32-45 The work of the memory is to have in a readynesse sufficiency of fit matter for the spirituall worship psal 103.2 119.16.93 The work of the judgment or vnderstanding is to discerne judge truth from falsehood right from wrong good from bad fit from vnsit 1. Cor. 14 29-32 11.29 Colos 1.9 3.16 Philip. 1.9.10 The work of the hart affections is to be moved according to the qualitie of the matter kind of the worship Iam. 5.13 Ezra 3 10-13 1. Cor. 14.24.25 The work of the conscience is a sorowfull or confortable