English Puritan & Reformed

The Differences of the Churches of the Separation

John Smyth (d 1612) · 19,426 words · 86 min

The source for this document is https://quod.lib.umich.edu/e/eebo2/A12553.0001.001

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The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.

This project was conceived to clean up those books as much as possible and make them more accessible to the interested reader, leading to the creation of a massive list of variant spellings and their corrections. This was used to clean up the text, but is of course only as complete as the list itself. Because of the nature of the original transcription, some words have missing characters or places where the original language (e.g., Greek) was not transcribed. This effort does not change that. Be aware that the original transcription can also be faulty and in some cases entire sentences may be missing.

Although this is no substitute for a properly compared, proofed, and scholarly edition, I believe that the result is a document which is far more accessible, particularly for searching for terms using standard spelling. The document has been cleaned and presented in what I hope is a pleasing and useful format for the vast majority of Christian brothers and sisters who just want access to read these spiritually nourishing works.

However, a word of warning: The Puritans were a very diverse group of people and their age was characterized with godliness, but also much upheaval, disputation and strife. They disagreed on many doctrines and some of these works contain less orthodox or Scriptural views than others. The reader is strongly advised to read with discernment, particularly if it is unknown whether author is trustworthy.

This project took a huge amount of time and skill to bring to fruition. I would particularly like to thank David Jonescue for the initial list of Puritans he found on EEBO and the concept behind this project as well as the continuous, unceasing efforts toward seeing this complete. Without his labor, this would not be available. Alex Sarrouf was invaluable in providing the initial list of over 7,000 spelling variations he had identified and corrected, as well as continuing to review more than 16,000 additions to that list for any typos.

Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org

THE DIFFERENCES OF THE Churches of the separation:

Contayning, A DESCRIPTION OF THE LEITOVRGIE AND Ministry 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 doubtful.
2. As also for the removing of an Unjust calumny cast upon the Brethren of the Seperation of the second English Church at Amsterdam.
3. Finally for the clearing of the truth: & the discovering of the mystery of iniquity yet further in the worship & offices of the Church.

Divided into two parts

1. Concerning the Liturgy of the Church
2. Concerning the Ministry of the Church:

which hath two sections

One of the Eldership: Another of the Deacons office whereto aperteineth the Treasury

BY JOHN SMYTH

Search the Scriptures:

John. 5.39.

Try all things keep the good thing.

1. Thes. 5.21.

Beloved: Believe not every Spirit.

1. John. 4.1.

The Spirits of the Prophets are subordinate to the Prophets.

1. Cor. 14.32. 1608.

[illustration]

Collegium Sancti Johannes Evangelistae in Academia Cantabrigiensi

[Cambridge bookplate]

To every true lover of the truth especially to the Brethren of the separation: Salutations.

NOt long since I published a little method entitled principles & inferences concerning the visible Church: Wherein chiefly I purposed to manifest the true constitution of the Church, a matter of absolute necessity & now so cleared by the writings of the late witnesses of Jesus Christ the ancient brethren of the separation as that it seemeth nothing can further be added, The absolute necessity of the true constitution appeareth, because if the Church be truly constituted & framed, there is a true Church: the true spouse of Christ: if the Church be falsely constituted, there is a false Church: & • he is not the true spouse ef Christ: Herein therefore especially are those ancient brethren to be honored, that they have reduced the Church to the true Primitive & Apostolic constitution which consisteth in these three things. 1. The true matter which are saints only. 2. The true form which is the uniting of them together in the covenant. 3. The true property which is communion in all the holy things, & the pour of the L. Jesus Christ, for the maintaining of that communion. To this blessed work of the L. wherein those ancient brethten have labored I know not what may more be added: I think rather there 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 brightness of Christ's coming. Now all though they have also very worthily employed them selves in the Liturgy, Ministry, & Treasury of the Church, both in discovering the forgeries & corruptions which the man of syune had intermingled, & also in some good degree reducing them to there primitive purity wherein they weere by the Apostles left unto the Churches: Yet we are persuaded that herein Antichrist is not utterly eythet revealed or abolished, but that in a very high degree he is exalted even in the true constituted Churches: In regard whereof, as also being enforced upon some courgie & ministry of the Church: The Ministry I say consisting of the Presbytery & Deacons office, whereto apertyneth the Treasury, & that for these ends: partly that the truth we walk in may be manifested to the world, among whom our opinion and practice is so straungely & falsely traduced: partly that the differences betwixt us & the auncienter brethren of the separation may appear, & thereby men may be occasioned to try the truth from error & to hold it fast. And although in this writing something there is which overtwharteth my former judgment in some treatises by me formerly published: Yet I would entreat the teader not to impute that as a fault unto me: rather it should be accounted a virtue to retract erroers: Know therefore that latter thoughs oft times are better then the former: & I do profess this (that no man account it strange), that I will every day as my erroers shall be d • scovered confess them & renounce them: For it is our covenant made with our God to forsake every evil way whither in opinion or practice that shall be manifested unto us at any time: & therefore 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 we profess even so much as they object: That we are inconstant in erroer: that we would have the truth, though in many particulars we are ignorant of it: We will never be satisfied in endevoring to reduce the worship and ministry of the Church, to the primitive Apostolic institution from which as yet it is so far distant: Wherfor my earnest desire is, that my last writing may be taken as my present judgment & so far forth as it overthwarteth any former writing of mine let it be accounted a voluntary retractation & vnseyned reap̄tance of my former errors & evil ways before the whole earth. And lett no man be offended at us for that we differ from the ancient brethren of the separation in the Liturgy Presbyterie & Treasury of the Church: for we hold not our saith at any man's pleasure or in respect of persons, neither do we bind ourselves to walk according to other men's lines further then they walk in the truth: neither lett the world think that we approve them in all their practices: let them justify their proceedings or reap̄t of them: we have (we willingly & thankfully acknowledge) received much light of truth from their writings for which mercy we always bless our God: & for which help we always shall honor them in the Lord and in the truth. But as Paul withstood Peter to his face & separated from Barnabas that good man that was full of the holy ghost & of faith, for just causses: So must they give us leave to love the truth & honor the Lord more then any man or Church upon earth. Now if any of the adversaries of us both shall hereby take occasion of offense, thereby to speak evil, or to withhold or revolt from the truth: let these men consider with themselves: First: that they even in that their Egyptian da • knesse wherein they walk have their most violent oppositions & deadly contentions: Agayne, the Apostle hath foretold that it is necessary their should be dissensions even in the true Churches that they which are approved may be known: besides the truth shall by our differences be further clee • ed, & their Antichristian worship & Ministry more & more detected, & cast into the bottomless pit from whence it issued. Finally the Apostle saith that Christ is a stone to stumble at & a rock of offense to the disobedient as well as a chief corner stone elect & precious to them that believe: & blessed are they that are not offended at Christ or his truth. So desyring the reader to weygh well what I plead & not to be offended at the manifold quotations which are of necess • ty that by places compared together the truth which is a mystery may appear & Antichristianism which is the mystery of iniquity may be discovered, I cease, commending him to the grace of God in Jesus Ch • ist, who in due time will bring his people out of Egypt & Babylon spiritually so called, though for a season they are there kept in Antichristian captivity & g • eevous spiritual slavery: which the Lord in his due time effect, Amen, Amen.

John Smyth.

The principal contents of this treatise & our differences from the auncyent brethren of the Seperation.

1 We hold that the worship of the new testament properly so called is spiritual proceeding originally from the heart: & that reading out of a book (though a lawfu • l ecle • iastical action) is no part of spiritual worship, but rather the invention of the man of sin it being substituted for a part of spiritual worship.
2 We hold that seeing prophesiing is a parte of spiritual worship: therefore in time of prophes • yng it is unlawful to have the book as a help before the eye
3 we hold that seeing singinging a psalm is a parte of spiritual worship therefore it is unlawful to have the book before the eye in time of singinge a psalm
• we hold that the Presbytery of the church is uniform: & that the triformed Presbyterie consisting of three kinds of Elders viz. Pastors Teachers Rulers is none o • God's Ordinance but man's devise.
5 we hold that all the Elders of the Church are Pastors: and that lay Elders (to called) are Antichristian.
6 we hold that in contributing to the Church Treaturie their ought 〈◊〉 be both a separation from them that are without & a sanctification of the whole action by Prayer & Thankesgiving.

THE DIFFERENCES OF THE CHURCHES OF THE SEPEration, Conteyning a description of the Liturgy & Ministry of the visible Church Annexed as a correction & supplement to a little treatise lately published bearing title principles, & inferences concerning the visible Church.

THE FIRST PART. concerning the Liturgy of the Church

Cap. 1. of the Kingdom of the Saynts.

The visible Church by the Apostle is called a Kingly priesthood. 1. pet. 2.9. and the Saynts are Kings & Priests unto God. Revel. 1.6.

The Saynts as Kings • ule the visible Church. 1. Cor. 5.12. psal. 149.9. Mat. 18.15-17. 1. Cor. 6.1.-9.

The visible Church is Christ's Kingdom. Mat. 8.12. John. 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 under the government of the Church: Marc. 13.34, 1. Cor. 6.1.9. & under the governmēnt of Christ. Luk. 19.27.

The actions of the Church in administering 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 ps • 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: Josh. 7.16-21. Oaths: Exod. • 2.10.11. books of all sortes. Dan, 9 2-1, King. 14.19. Act. 7.22. & 17.28. 1. Cor. 15.33. Tit. 1.12. Jude. verse. 14. compared with 1. Timoth. 1.4. & Luk. 3.25-27. namely translations, dictionaries, histories, chronicles, commentaries, &c, all which may for evidence of the truth be brought into the Church by necessary consequence.

Actions of administering the Church or Kingdom are not actions of spiritual worship properly so called, for as the Kingdom and Priesthood of the Old Testament were distinct as also their actions several: Heb. 7.14. Gen. 49.10. Deut. 33.8-11. 2. Chron. 26.18. psal. 122 4-5: So are the Kingdom & Priesthood 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 Priesthood of the saints.

Thus much of the Kingdom: now followeth the Priesthood of the Church.

The saints as Priests offer up spiritual sacrifices acceptable to God by Jesus Christ. 1. pet. 2.5.

Spiritual sacrifices are such as originally proceed from the spirit: & they are called spiritual in opposition to the carnal or literal sacrifices performed by the sacrificing Priests of the Old Testament: which originally proceeded from the letter: by proportion also see, John. 1.17, 2. Cor. 3.6. Gal. 3.5. John. 4.20-24.

The actions of the Church in dispensing the priesthood are actions of concord or union: Act. 4.24-32. philip. 3.16. Ephes. 4.3-6.

Actions of the Priesthood of the saints are actions of spiritual worship properly so called. Deu • . 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 saints are not to oppose, contradict, examine, or censure: to propound doubtful & controversial points of doctrine: but in union spiritual to offer up one & the same spiritual sacryfice to the Lord. Act. 4.24-32. 1. Cor. 11.18-20. & 10.16.17.

If anything doubtful or false be delivered in time of spiritual worship it is to be examined & censured afterward. 1. Cor. 14.31-33.40. compared with Revel. 2.2. Act. 17.11.

Chap. 3. of Spiritual worship & of the Spirit.

Concerning spiritual worship consider these things following.

1. The Fountayne from whence it proceedeth.
2. The helps whereby it is supported or furthered,
3. The essence or nature wherein properly it cousisteth.

The Fountayne from whence spiritual 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 soul. Act. 2.17.18, 1. Cor. 12.4. Rom. 7.6. Galath. 3.2.3.

The Regenerate part of the soul is either the sanctified memory, the sanctified judgment, the sanctified heart & affections, the sanctified conscience: from all these must spiritual 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 soul, 1. Cor. 12.8-11, John. 14.26, Luk. 24.32-45.

The work of the memory is to have in a readynesse sufficiency of fit matter for the spiritual worship, psal. 103.2, & 119.16.93.

The work of the judgment or understanding is to discern & 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 heart & affections is to be moved according to the quality of the matter & kind of the worship. I am. 5.13, Ezra. 3.10-13, 1. Cor. 14.24.25.

The work of the conscience is a sorrowful or comfortable testimony answerable to the matter handled, 1. Timoth. 1.5. Act. 23.1.

Finally the work of the Regenerat part of the soul is an Echo correspondent to the work of the holy Spirit & the condition of the word of God which in time of spiri • uall worship is administered. psal. 27.8. Isaiah. 66.5. Mat. 13.9. Heb. 10.5-7. Caut. 5.4.

Chap. 4. of quenching the Spirit.

In performing spiritual worship we must take heed of quenching the spirit. 1. Thes. • .19. 1. Cor. 14.30. Job 32.18-20.

The Spirit is quenched two ways: By silence. By set forms 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 time of prophesying:

The Spirit is quenched by set forms of worship, for therein the spirit is not at liberty to utter itself, but is bounded in: contrary to. Act. 2.4. & 2. Cor. 3.17. compared with John. 4.24. & Gal. 4.31. &. 5.1.

Sett forms of worship are either in the memory, or in the book.

Saying set forms, of worship by rote is quenching the Spirit: & Reading set forms 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 ha •• , but out of the book: & so in neither of them the Spirit is at liberty.

Chap. 5. of the helps of Spiritual worship.

Thus much concerning the Fountayne from whence Spiritual worship cometh: now follow the helps whereby Spiritual worship is furthered or supported.

The helps are either 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 seals of the covenant: 1. Cor. 12.7. & 2.4. & Act. 2.4.42. with the instruments creatures & actions appertaining thereto.

Instruments: as the tongue & ear, to speak, heat & taste 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, pouring 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 seals is only one concrete action or part of worship, for the publishing of the covenant giveth being • o the seals, otherwise breaking bread & baptising are but putting of seals to a blank.

Chap. 6. concerning books & writing.

Here a question is to be discussed: wither a book be a lawful help to further us in time of spiritual worship. Revel. 10.10.11. Ezech. 3.3.4.

Books or writings are signs or pictures of things signified thereby.

Writings are to be considered in the concrete or in the abstract.

In the concrete writings import both the sign & the thing signified thereby, that is both the characters & the matter.

In the abstract writings import the sign in relation to the thing signified thereby: vis: lettres, syllables, words, syntaxe.

Every writing is compounded of words.

Every word is made of lettres & syllables except that some lettres & syllables are words.

Lettres or characters are significative. Revel. 1.8, & 13.18. Alpha, Omega, Chi. Xi, 〈◊〉 . signify, first, last, 600, 60, 6.

Words 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 words of Scripture.

Syntaxe or joining of words in order signifieth discourse,

As single words signify Logical relations or arguments. So Syntaxe or words compounded in sentence signifieth Axioms, Syllogisms, Method.

Therefore words and syntaxe are signs of things, and of the relations and reason of things

Hence it followeth that books or writings are in the nature of picturer or Images & therefore in the nature of ceremonies: & so by consequent reading a book is ceremonial. For as the Beast in the Sacrifices of the old Testament was ceremonial so was the killing of the Beast ceremonial.

Chap. 7. Of the kinds of books or writings.

Thus much of the nature of books or writings: Now follow the kinds of books or the distribution of writings.

writings may be distinguished according to the subject or efficient.

The subject of writings are paper, parchment, wood, stone, metal. &c

If writings be in paper or parchment they be called books, as may be gathered from. Deut. 31.24-26. Ierem 36.4.

If writings be engraven in stone wood or metal it is called graving or carving: Exo. 28.11. 2. Cor. 3.7. Josh. 8.32.

The efficient of writings are two: God, or Man.

God himself 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 Hebrew of the old testament & the Greek 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 Canonical.

Ordinary men write books of divers kinds among the rest such as have the word of God or Holy Scriptures for their object are called Theological writings: among them Translations of the Holy Scriptures into the mother tongue are chiefly to be esteemed, as being the most principal, yet only as the stream issuing from the fountain, or as the greatest river of the main sea.

No writings 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 writings whatsoever,) consist of two partes: of the tongue & character & of the substance or matter signified by the character.

The tongue or character hath apertaining to it the grammar and the Rhethorick where of the tongue or character is the subject.

The matter or substance of the scripture hath in it, Logic, History, Cronology, Cos mography, Genealogy, Philosophy, Theology and other like matter.

The principal parte of the matter is the Theology

A Translation of the holy originals may express very much of the matter contained in or signified by the original characters: it can express also much of the Rhethorickas Tropes & Figures of sentence.

No Translation can possibly express all the matter of the holy originals, nor a thousand things in the Grammar, Rhethorick, & characte • of the tongue.

A Translation so far forth as it doth truly & fully express anything of the originals may be said inspired of God & no further.

Hence it followeth that a translation be it never so good is mixed with men's devises, imperfect, not equipollent to the originalles in a thousand particulars.

The holy originalles signify and represent to our eyes heavenly things therefore the book of the law is called a similitude of an heavenly thing. Heb. 9.19-23.

Holy Scriptures or writings began with Moses. Exob. 24.4. & 31.18. John. 1.17. 2. Cor. 3.7.

Before Moses holy men prophesied out of their harts & received & kept the truth of doctrine by tradition from hand to hand: 2. Pet. 2.5. Jude verse. 14.15. Deut. 31.24.

When Moses had written the law, he caused it to be put by the ark in the most holy place, as a witness against the people. deut. 31.26. therefore the Apostle calleth it the handwriting in ordinances which was contrary to us, which Christ nailed to his cross. Col. 2.14. Eph. 2.15.

Hence it followeth that the holy originals the Hebrew scriptures of the old testament are ceremonies. 2. Cor. 3.3.7. Nomb. 5.23.24. & by necessary consequent.

The book or tables of stone typed unto the Jews their hard heart void of the true understanding of the law. 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 uttering of the word of God out of the heart: by proportion. see also. 2. Cor. 3.2.3.6. 1. Cor. 12.7.

The writings of the Old Testament being ceremonial are therefore 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 remaineth 2 Cor. 3: 11.7. Heb. 8.6.7.13.

Chap. 9, How the Originalls or Holy Scriptures are to be used.

The Scriptures of the Old Testament are commanded to the Church 2. Pet. 1.19. • 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 used: 2. How they are not to be used.

The Holy Scriptures are the Fountayne of all truth, John. 17.17. compared with 2. Timoth. 3.16.17.

They are the ground & foundation of our faith, Ephes. 2.20. compared with John. 5.39. & 17.3.

By them all doctrynes & every Spiritt is to be judged: Isaiah 8.20. 1. John. 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.

Nevertheless the Holy Scriptures are not retained as helps before the eye in time of Spiritual worship: Reasons are these.

Chap. 10. Reasons proving the Originals not to be given as helps before the eye in worship.

1. Bicause Christ used the book to fulfill all righteousness Mat. 3.15. & having by the use of the book fulfilled the law of reading he shut the book in the Synagogue, to signify that that ceremony of book-worship, or the ministry of the letter was now expired, & finished. Luk. 4.20. John, 19.30.

3. Bicause reading words out of a book is the ministration of the letter, 2. Cor. 3.6. namely a part of the ministry of the Old Testament which is abolished: Heb. 8.13: 2: cor. 3.11.13. & the ministry of the new testament is the ministry of the spirit. 2. Cor. 3.6.

3. Bicause upon the day of Pentecost & many years after the churches of the new testament did use no books in time of spiritual worship but prayed, prophesied, & sang Psalms merely 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 shown of any man ordinary or extraordinary that at or after the day of Pentecost used a book in praying, prophesying & sing • ng Psalms: if yea: let it be done & we yield.

5. Bicause none of the books of the New Testament were written many years after the day of Pentecost, at the least seven years: & the Churches all that time could not use the books of the New Testament which they had not:

6. Bicause the Churches of the Greeks had no books to use that they might use • awfully: for they understood not Hebrew: & the Septuagint's translation ought not to be used or made, & the Apostles made no Greek translation: And if the Apostles read the Hebrew an unknown tongue in the Greek Churches it could not be a lawful worship, because it edified not: if they had the Hebrew before their eyes & interpeted Greek, let it be shown when & where & we yield unto it.

7. Bicause as in prayer the spirit only is our help & there 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 we receive matter from the book into the heart, when we pray prophesy or sing we utter matter out of the heart unto the ear of the Church; Ezech, 2.8-19, & 3.1-4. Revel. 10.8-11.

9. Bicause upon the day of Pentecost fiery cloven tongs did appear, not fiery cloven books. Ac • . 2.3. & always there must be a proportion betwixt the type and the thing typed: upon the day of Pentecost the fiery law was given in books Deut: 33.2. Exo: 24.4.12. upon the day of Pentecost the fiery gospel was given in tongues Act: 2.3. Mat: 3 11. Act: 1.5. the book therefore was proper for them, the tongue for us _____ 10. Bicause as all the worship which Moses taught began in the letter outwardly, & so proceeded inwardly to the spirit of the faithful: so contrariwise all the worship of the new testament signified by that typical worship of Moses must begin at the Spirit, & not at the letter originally. 2. Cor: 3.6.8. 1. Cor: 12.7. or else the heavenly thing is not answerable to the similitude thereof:

Therfor as in prayer the book is laid aside, & that by the confession of the ancient brethren of the separation: so must it be also in prophesying & singing of Psalms as we are persuaded. 1. Cor. 11.4. & 14.15.16.26.

Quere, whither the Prophets of the Church may not in time 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 commanded by Moses. Deut. 31.9-13. was amplified by David. 1. Chron. 16. & 25. was practiced by Josiah 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 ancient approved continuance. Act. 15.21.

Answer to the first objection.

First the reading commanded by Moses was only once every seven year. Deut. 31.10.11 & therefore it was no part of ordinary worship, & there is no commandment in Moses given either to the Priests 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 Priests was limited to the holy place, whither the people were not admitted.

Thirdly: therefore reading was of another nature performed in the utter court or Synagogue or else where, either 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 ceremonial ground or soundation, of inward or outward spiritual worship common to the Churches of all ages.

Lastly: it is not denied but that reading now is to be used in the Church: only we say it is not a part of spiritual worship, or a lawful means in time of spiritual worship.

The second objection

Reading is commanded in the new testament Colos: 4.16. 1. Thes: 5.27. and a blessing prom • sed thereto Revel: 1.3. and the commandment is that it be practiced in the church: therefore it is a part or means of the worship of the new testament.

Answer to the second objection.

Not every thing performed in the church is a parte of spiritual worship, forall the partes of public administratiō of the Kingdom are done in the church, and yet cannot be said to be partes of spiritual worship properly so called. Chap: 1. and 2.

Moreover when he commandeth his Epistles to be read in the Churches, his meaning is not strictly literal: that is, that the very words which he wrote should be repeated verbatim out of the book: but his meaning is that the fence of the words or the meaning of the Apostle should be related to the brethrē, whither by reading the verywordes, by expounding the meaning by interpreting or translating. For if his meaning be that the very words he wrote be literaly read: thē the Greek words must be repeated out of the book 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 tongue which is not understood in the English Churches is a law full part of spiritual worship according to the literal signification of readings?

Further the Apostle wrote his Epistles to the Collossians, & Thessalonians & the other Churches upon particular occasions for partcular ends, and the commandment of reading then was special in those respects to them: and the intent of the Apostle is not to enjoin the reading of them every day & in time of Spiritual worship to all Churches: yet we do acknowledge the absolute necessity of reading & searching the Scriptures, John. 5.39.

Again that reading is a lawful yea necessary means or help to further us to Spiritual worship is not denied, but this is denied that it is a lawful help in time of worship, or a lawful part of Spiritual worship. For it is confessed & defended by the ancient brethrē of the separation, that the originals are no lawful help in time of prayer: So say we they are no lawful help in time of prophesying & singing Psalms, & that by equal proportion for there is the same reason of helps in all the parts of Spiritual worship, during the time of performing the worship.

The third objection.

The Apostle 1. Tim. 4.13-16. commandeth. Timothy & so all Elders to attend to reading where reading is joined with exhortation & doctrine & so importeth that it is to be understood of the joining of reading in time of Spiritual worship

Answer to the third objection.

The circumstances of the place being •• el considered w •• afoard that Paul speaketh no • of the execution of his office, but of preparing himself to the execution of his office: which is attained by reading the Scriptures whereby men are fitted with matter fit to teach & exhort: for by this means the gift o • prophecy was preserved in Timothy us. 14. & by this means his proficiency should be manifested. us. 15. by this means he should the better save men's souls, us. 16.

The fourth objection.

Let it be granted that the Apostles & Evangelists used no books being extraordinary men & having the extraordinary direction of the spirit, for they needed no such helps of books as we do: Yet we being men ordinary have need of books, therefor they by the direction of the Spirit both have written books for our use, & have commanded us to use them.

Answer to the fourth objection.

This objection may as well fit bringing of books into the time of prayer, frō whence they are justly banished: for it may be said that the Apostles were extraordinary men, & needed no books for prayer, but we need books to help our infirmity: & why may not a man as well say the Apostle commandeth the reading of prayers, & promiseth a blessing to reading of prayers in time of prayer as otherwise.

Again, though the holy Spirit be not given to us in the same manner & measure as to the Apostles, yet we have the same Spirit to help us as they had, & to the same ordinary purposes, is he sent to us by Christ as to them: namely to help our infirmities: Rom. 8. 26. for the work of the ministry: Eph. 4.12. to be our anointing, 1. John. 2.27. to lead into all truth: John 16.13. to be our paraclete: John. 14.16. & so by consequent to help us to pray, prophesy, & praise God.

Again this objection seemeth to establish two forms of prophesying, one without books by the Apostles for many years in the Church: another with books afterward taught by the Apostles: & then it followeth that the Apostles gospel was yea & nay, who first taught & practiced one way, & afterward taught & commanded to practice another way.

Lastly: The Apostles had the books of the Old Testament in the Hebrwe tongue, & so might have used them before their eye in time of prophesying, either to read out of them to the Hebrews, or to translate and interpret out of them to the Greecians: but they did neither of these, but only prophesied out of their harts, as the Holy Ghost gave them utterance. Act. 2.4. Yea & taught the primitive Churches so to do: 1. Cor. 14.26. If it can be shown that they did use the books of the Old Testament in time of worship to read or interpret from them, lett it be shown, & we yield: if not thus we hold & practice for the present.

Here upon it followeth that neither reading the originals, nor interpreting or translating out of the originals the book being before the eye, is either a lawful part or means of Spiritual worship.

Chap. 12. Of the writings of men.

Writings of men are of divers kinds: among them are translations of the holy Scriptures a most principal.

To translate the originals into any mother tongue is as well, & as much the work of a man's wit & learning, as to analyse the Scriptures Rhetorically or Logically, to Collect doctrynes & uses Theologically, to give expositions & interpretations of places doubtful.

The translator cannot conceive nor express in writing the whole mind of the holy Spirit contained in the originals, but only some good part of it: the expositor, paraphrast commontator may express as much as the translator, yea & in respect of some particulars, as Hebraisms, Grecisms & the like considerations, much more.

Ther is as good warrant to translate the Scriptures as to expound analyse, & draw doctrynes & uses from the Scriptures. Marc. 5.41, Mat. 1.23. & by proportiō from 1. Cor. 12.10. & 14.13.27.39.

Ther is no better warrant to bring translations of Scripture written into the church, & to read them as partes or helps of worship, then to bring in expositions, resolutions, paraphrasts & sermons upon the Scripture seeing all these are equally human 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 appertaineth this question, whether reading a translation be a lawful help or means in time of Spiritual worship or a lawful part of Spiritual worship.

If originals must be laid aside as in time of prayer, so also in time of prophesying & singing, then much more must translations be laid aside at that time: as may further be manifested thus.

Bicause the Septuagint's translation was a grievous sin for many reasons.

1. For that the covenant of grace ought not to have been preached unto the gentiles til the fullness of time. Mat: 10.5 6. 1. Timoth 3.16. Rom. 16.25.26 compared with, Mat. 10.5.6. & 28.19. And therefore that the Septuagint's by their translation did communicate it to the Grecians, before the fullness of time was their grievous sin.

2. Bicause all the Gentills ought to have been proselytes of the Jews Church & to have come to Jerusalem to worship▪ Exod 12.43-49. Mat. 23.15. Act. 2.10. & ought to have learned their tongue & worship, which was prevented by the Septuagint's translation.

3. Bicause the Hebrew characters & writings were Ceremonyes & so ought not to have been profaned among the Grecians by their writings: & as the Philistines were justly plagued for the presence of the Ark, 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 unlawful to sing one of David's Psalms in a strang nation as Babylon. psal. 137.4. then much more unlawful was it to translate the Scriptures into a strange tongue for all the Ceremonial law was bounded within the holy land.

5. The translation of the Septuagint's out of Hebrew into Greek, is contradictory to the Lord's mercy to the Jews church & there special Privileges, 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 seeing the Hebrew writings were Ceremonyes it was unlawful for the Septuagint's to chandg them from their proper kind, & to picture them out by the Greek writings for the Greeks use.

7. Bicause the Septuagint's did of purpose conceal many things as judging the gentiles unworthy to know them fearing also least they should profane such holy mysteries wherein their consciences told them plainly that their translation was their sin: also they did pervert many things of purpose, ad something & infinitely corrupt their translation which was their greeve us sin.

Hence it followeth that seeing the Septuagint's translation was so grievous a sin, therefore the Apostles would never account it holy scripture coming frō the holy ghost & so never approve the use of it in the Greek Churches.

Again we never heard of any other translation before Christ, besides the Septuagint's: or if there were any, it were unlawful by the same reasons before used against the Septuagint's.

Further: there could be no use of the Septuagint's translation for reading in the Latin Church of the Romans.

More over the New Testament being not written, none of it till 7.10. or 20. years after Christ's death, not all of it till John had written who was the surviver of the Apostles, how could there be a translation of the New Testament written during the Apostles lives?

Besides it is never mentioned that ever any Apostle or Apostolic man or Church, either had from the Apostles or used by their direction or approbation a translation of any sort, whathoever before the eye in time of Spiritual worship: if yea: let it be shown.

Lastly translations therefore began in the Church after the Apostles days in time 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 time 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: & therefore no man ignorant of the tongs can strictly keep or read a translation in time of worship.

2. Rom. 14.23. 1. Timoth. 1.4.-7. Heb. 11.6. whatsoever cometh not from faith is sin. But no man ignorant of the tongs can of faith use the translation seeing he cannot examyne it whether it be good or bad, & so believe or refuse it. Therefore it is not of faith in him & so it is sin for him to use it before the eye in time of worship.

3. A translation made verbatim from the originals is absurd by reason of the difference of the dialects: & therefore vnlaw • ull seeing 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, comētarie or exposition upon a chapter which containeth more of the contents of the originalles & the holy ghostes meaning is unlawful to be read in time of worship: therefore a translation of a chapter which containeth less is unlawful also to be read in time of worship.

5. Levite. 22.22. Malachi. 1.8.13.14. Mat. 22.37. Rom. 12.1.2. Psal. 119.45. & 103.1. God will be served with the best we have. But there is no one translation the best we have: seeing the Lord may in time of worship minister better to him that administereth, if he understand the originals if he vnde • stand not the originals he hath it not at all: for it is another man's work: & therefore no one translation written may be read in time 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 man's with that which cost us some • hing not with that which cost us nothing. But for one ignorant of the tongs to read the trans • ation & offer it to God is to offer to God: not he man's labor not his own: that which cost him nothing but is another man's cost: therefore it is vnl • w • ull.

7. Reading a translation is not commanded nor was ever practiced by Christ, the Apostles, or th • p • imitive Chu • ches in time of worship: & so being devised by man is in the account of vayre worship. Mat. 15.9 & w • ll-worship. Col. 2.23. & so a kind of Idolatry & therefore the translation it self before the eye in time o • worship an Idol & so hath a curse denounced against the use of it in time o • worship. Revel. 22.18. Exod. 20.4.5.

8. A translation being the work of a man's wit & learning is as much & as truly an human writing as the Apocrypha (so commonly called) writings are: & seeing 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 • o be brought into the worship of God to be read.

9. All the arguments used against the reading of homilies & prayers may be applied • gaynst the reading of translations in time of w • rship As:

1. They do st • 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 works 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: • ontrary to. 2 pet 1.20.
5. They contradict the gifts bestowed by Christ upon the Church for the work of • e ministry: con • trary to. Eph. 4.8.11.12. Act. 2.4. John. 16.7.
6 They derogate from the virtue of Christ's Ascētion & dignity of his Kingdom: con •• ary to Eph. 4.8.
7. They blemish Christ's bounty to & care of his church. contrary to. John. 14.16.18.26
8. They disgrace the Spirit of God setting him to school. contrary to. 1: John. 2.27.
9. They bring into the Church a strange ministratiō contrary to. 1. Cor. 12.5. & so a new part of the gospel or covenant con • rary to, Gal. 3.15.
10. They do not manifest the spirit which cometh from within, but manifesteth the letter which cometh from without. 2. Cor. 3.6.
11. Therefore they are not spiritual worship John. 4.24. compared with. 2. Cor. 3▪ 1 • . Gal. 5.1. & 4.31.
12. Children may read a translation perfectly well: But children cannot perform a •• part of Spiritual worship: therefore reading a translation is no part of Spiritual worship.

Quere: whither between the parts of Spiritual worship, that is between prayer, prophesying & singing Psalms, a man may not inte • pose the reading of a scripture or chapter not intending it as worship, but as a fu • there prepara • on to worship.

Chap. 15. Objections for translations answered.

The first Objection.

Rom. 4.3. What faith the Scripture & then followeth the Septuagint's translation Heb. 3.7. The holy ghost faith & then follow the woe • des of the Septuagint's translation: & it is observed that the Ap • stles quote the words of the Septuagint's translation, not only where they expound the meaning of the holy ghost: as Heb. 10.5. & Rom. 4.3. Wher the Apostles follow the Septuagint's not the Hebrew, but also in their devises besides the original: as in the second Caynan Luk. 3.36.37. & in the 75. persons of Jacob's Family, Act. 7.24. where as there is, but one caynan & 70. person • in the Hebrew.

Answer to the first Objection.

If the originals themselves are not to be used as helps in time of Spiritual worship, as hath been proved then this objection is of no force • or translations.

Secondly: if it were of force to bring translations to be read in the time of worship • t were avay leable thus far even to bring in to the time of worship the errors of the • ranslations: for so this objection importeth that the Apostles quote the Septuagint's • rrors, & whereas it is said by some that in the Apostles intention it is no error, since •• riting to Theophilus & the Grecians, rather then he would haza • d their faith by •• aundging the Septuagint's errors & correanding such an approved Translation, he 〈◊〉 ought it meet to follow that received devise of theirs contrary to the truth the • oly Ghost th • rein yielding to man's infirmity as in the cases of Polyga • y. & Diverce, 〈◊〉 fury in the Old Testament: It is thus answered th • t the Holy Ghost needeth 〈◊〉 the lies of men, to work his work, nor the Septuagint's errors to support the faith 〈◊〉 • heophilus & the Grecians: And this mischeef followeth herevppon that rather 〈◊〉 the • ayth of Theophilus & the Grecians, should be endaungered the credit o • the 〈◊〉 Scriptu • es should be hazarded their being found in then such devises errors and c ••• radictions. And further it is t • e thing by connivency to pass by sin • s wa • the co ••• ation of Polygamy Divo • ce & Vsu • y: See Act. 17.30. Another thing to translate 〈◊〉 from a translation into thē original, which is to approve them, & this whosoever affirmeth, speaketh little less then blasphemy.

Thirdly: therefore as Antiehrist hath polluted all God's ordinances so hath he violated the original criptures: And therefore one Caynan must be put out: For so me ancient copies have it not: & for 75. Ther must be read seventy all: Pente for Pantes: as Rom. 12.11. Kairo, Kurio, & it is possible easily to mistake so small a matter in copying out anything as experience teacheth.

Lastly fully to answer the objection whatsoever is good in the Septuagint's translation was taken out of the New Testament, & ancient Fathers of the Greek Church: For it is manifest by histories that the Septuagint's translation is lost, & this that goeth under the name of the Septuagint is a patchery made out of ancient writings: and therefore the Holy Ghost doth not aim at the Septuagint's Translation at all as is imported in the Objection.

The second Objection.

The were Greeks & Grecians: Hellenes: Kai Hellenistai. As may appear Act. 6. 1. Rom. 1.16. The Greeks were of the Progeny of the Greeks as well as of the country: The Grecians were Jews by Progeny, & borne in Grecia: Therfor Paul calleth himself an Hebrew of the Hebrews: Philip 3: 5. Now these Grecians had forgotten their Language & spake Greek only: And having Synagogues in the Cities where they dwelt, h • d the Septuagint's translation read unto them, & the Apostles coming into their Synagogues did approve that act of thei • s of reading the translation & so it followeth that reading translations is lawful in worship.

Answer to the second Objection.

The distiction of Greeks & Grecians is vain 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 Silicia, & Aquila at Pontus, & Apollos at Alexandria, And yet are all called Jews not Hellenists or Grecians: & Act. 6.1. The Helenists murmured against the Hebrews, the Helenists did understand the Hebrew tongue, & had not forgotten their own Language.

Secondly: it cannot be proved by Scriptures that the Helenists had the Greek translation read unto them in the Synagogues, it is manifestly otherwise by the reasons used before against the translation of the Septuagint's.

Thirdly, the worship of God properly so called of the whole Church of the Jews▪ was performed in the Holy place at Ie • usalem, & so that which was performed in the Synagogue was not properly the worship of the whole Church of the Jews: 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 Septuagint's translation as a part of there proper worship having forgotten their own Language, therein were committed these sins.

1. Forgetting their tongue one part of the ceremonial law. Nehem. 13.24.

2. ••• tuting worship in a common tongue which was as unlawful as sacrif • cing a dog

3. Therefore it was a false worship, as it was a false worship to sacrifice an unclean beast under the law

Lastly if they did read 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 deed give any allowance unto it at all, seeing they came to the synagogues where was the greatest concourse of people not to worship, but to draw them to Christ, not to approve their doings but to disprove them.

The third objection.

Deut: 31.12. the reasons that are alleged for reading the law are perpetual, and therefore the law of reading is perpetual: the moral reasons are, hearing, learning, fearing god, & keepinge his laws.

Answer to the third objection.

First the law of reading is not moral in the parricular act, but in the equity: for it was commanded to be done but once in seven year 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, seeing it began with Moses,) & it sh • uld continue a • ter the end of the world: for moralities endure forever: But books & so reading of books shall perish.

Secondly it is moral in the equity, that is, tha • all means must be used to attain the knowledge of the truth whereof reading is a principal, & yet hence it followeth not that reading is either a part or means of Spiritual worship: For books are things merely artificial as are pictures & images, Genes. 4.22.

Finally let it be granted that reading is moral it doth not herevppon follow that it is lawful in time of Spiritual worship as a part or help thereto. Seeing that reading is searching the Scripture, or preparing to the worship, & not worship itself, & seeing that whē 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 • s a preparation to another.

The fourth objection.

Reading the law was performed in the Synagogue, & it was not tied to the temple or the holy place, which is an argument that reading is not ceremonial but moral, for no part of ceremonial worship was performed from the tabernacle or Temple.

Answer to the fourth objection.

The argument followeth not: for although all ceremonial worship was to be performed at Jerusalem John. 4.20, Yet it is so to be construed as intended by the woman according to the laws direction: namely, of the worship which the Priests performed as sacrificers: 〈◊〉 may be seen: D ••• ▪ 1 • .5-7. & us▪ 11-19. For otherwise some ceremonial worship; as namely circumcizion was performed anywhere in the land of Israel, for the males must needs be circumcized at 8. days old, & it was impossible to bring the males some of thē 100. miles within eight days space. see Chap. 20.

Again suppose reading the law to be a moral action (which yet is not so) hence it followeth not that reading the law is a part of Spiritual worship or a lawful help thereto in time thereof: for by the same reason every moral duty may be made a part or means of Spiritual worship, which is absurd, for that is to confound the second table of the law, & the duties thereof with the first table & the duties thereof & the gospel with the law.

The fifth objection.

Luk. 4.16. Christ stood up to read, & read his text, & then preached out of it: Now his actions are our instruandions: & therefore we are to read words out of a book in time 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 Priest not Levite, it is an argument 〈◊〉 it was no proper pa t of the worship of the old testament, but of that nature a • was th • t •• crise performed by Christ & the Doctors in temple: so that reading most property is • ea • ching the scriptu • es, which is not worship.

Secondly: Christ had the O •• g ••• e • the Hebrew text of Isaiah the Prophet, & read or interpreted out of it, for it is doubtful whither he uttered the Hebrew words or speak the sense of the Hebrew in the Syriac •• dialect: & therefore from hence reading a translation cannot be concluded▪ but either reading or interpreting the originals.

Thirdly: Hence cannot be concluded that manner of p • eaching now used ehat a man shall taKe his text, & then devide it into parts analysing it Rhetorically, & Logically, collecting doctrynes & uses from every member or argument or word of his text all this while he having his book before his eye • to help him at all assays: a thing whereof I am assured the holy Scriptures yieldeth no warrant that it may be accounted a part of Spiritual worship: For although the Scriptures may be so handled, & that for very profitable use, yet that is rather a Scholastical lecture, then an Ecclesiastical worship: it is rather an inquisition & searching of the holy Spirits intent and purpose, then prophesying.

Lastly: If we must needs be tied to this example of Christ (which I see no reason for seeing reading was of the Old Testament) then the example of Christ shall bind also thus far, as that the book shall be laid aside, so soon as the text is read, & the book that is used shall be the Originals: which is nothing for vocal but for mental reading, or for interpreting, & which I never have thought to contradict, but wherein I am ready to be overruled: For this particular see the Quere in the Chap. 10.

See also the query Chap. 14. For interposing the reading of the translation between the parts of worship a • a further preparation & help to worship succeeding.

Thus much conce •• ing the answer to Objections made for the lawful use of •••• lations in time of worship.

Chap. 16. Of the lawfullnes of translating the Scriptures. & the use of translations in our account.

Although before Christ's coming it was unlawful to translate the Holy Originals from their ceremonial tongue into any vulgar mother tongue: yet the partition wall being now broken down, translations are lawful & that for these reasons.

Math. 28. Christ commandeth to go teach all nations, & therefore all nations may have the Holy Scriptures translated into their own vernacular tongue, that thereby they may learn the truth.

The Scriptures are a Creature or ordinance of God: & therefore as it is lawful to picture a man, a byrd a fish, a fowl, an angel virtue or vice, so is ir lawful to picture out or resemble the Hebrew & Greek original Scriptures by any vulgar translation of any tongue or Language whatsoever.

Again as God sent the confusion of tongs as a curse Genes. 11.6.7. so hath he sent the knowledge of the tongs as a blessing, Act. 2.6.8. & because the extraordinary knowledge of the tongue is ceased, the ordinary knowledge of them is left for our use▪ which can never be attained unto, but by grammars & dictionaryes whe • in the Hebrew words of the Old Testament & Greek of the New Testament are interpreted, & if it be lawful to express in our own tongue all the Hebrew & Greek words singly as in Grammars & Dictionarves, then it is lawful so to do with thē all jointly in syntaxe, & that is a translation whece it followeth that translations of the holy scriptures are lawful & necessary.

Further: All the members of the Church cannot possibly attain the knowledge of the tongs, which notwithstanding they must endeavor to their utmost. 1▪ Cor. 14.1.5. & seeing the Holy Ghost hath commanded all to try & search & read: 1. Thes. 5.21. John. • .39. Colos. 4.16, & all cannot try, search, or read the originals, they must needs have translations & other Theological writings, for their better help to the true understanding of the original Scriptures.

Lastly: these places of scripture compared together are sufficient warrant for the law fullness of translations: Mat. 1.23. Marc, 5.41. 1. Cor. 14, 27.

Now further we have the translations of Holy Scripture in this account: viz: The translation agreeable 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 used as a means to prepare us to spiritual worship.
5. That the matter of the translation agreeable to the originals is inspired: but not the writing or character.
6. That it may be made the ground of our faith.
7. That it may be made an instrument to try doctrine by.

This we hold affirmatively: Negatively we hold thus.

• . That reading the English translatinon is no part of the spiritual worship of the new Testament properly so called: viz: o • prayer, prophesy, singing of Psalms.

• . That reading the English translation is no lawful means or help in time of Spiri •• all worship.

3▪ That the worship of the New Testament must not begin in the book or letter outwardly: but must proceed originally from the heart & Spirit:

Al other public & private uses of translations we allow.

Chap. 17. Concerning the use 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 time of prophesy.

The answer is Negative that it is not lawful for these reasons.

First: the Prophets & Apostles wrote books, but did never devide their books int • chapters or verses: Henry Stephen first made the verses of the New Testament: Seeing therefore that chapter & verse were of man's invention, hence it followeth before chapter & verse came in the hearers could not turn to search their books in time of hearing.

Secondly: the Apostles in quoting testimonies of the Prophets do not quote chapter & verse, but only say: it is written: by Zacharias, by Jeremiah. The Scripture saith: The Holy Ghost saith, &c. Therby teaching us that there is no use of Chapter and verse for searching in time of hearing: For no doubt they preached as they wrote.

Thirdly: never was there any mention made of any hearer that ever had his book to search in time of hearing.

Fourthly: Searching quotations hindereth attention: for the mind & affections are distracted from hearing by seeking the places: seeing the mind & heart should follow • he voice of the speaker, as in prayer, so also in Prophefying. Nehem. 8.3.

Lastly manuscripts being few & very deer & large (there being yet no printing found out) all could not have or bring their books, but there is only one kind of true & profitable hearing, either all to have books and search, or none to have them:

Seeing therefore bringing books & searching them in time 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 essential causses & kinds thereo:

Thus much concerning the helps of Spiritual wor • hip: Now followeth to be considered the nature or essence thereof, which may appear in two particulars: viz:

First in the essential causses of Spiritual worship.

Secondly in the proper kinds or parrs of the worship of the New Testament.

The essential causses of Spiritual worship are the matter and the so •••• .

The matter of God's worship is the holy Scriptu • es which cont •• neth the word o • God, or the Gospel, the subject whereof is Christ Jesus:

The form or soul that quickeneth it is the Spirit. Colos. 3.16. compared with Eph. 5.18.19.20.

This may be illustrated by the ceremonial worship of the Old Testament & the essential causses thereof.

The matter of the ceremonial worship of the Old Testament was the beasts, incense, Oil, fat; corn, wine, & the like Creatures whereof the sacrifices, offerings, perfumes, lamps, & bread were made, with all the actions thereto aperteyning.

Proportionable hereto is the matter of our spiritual worship Christ Jesus & his merits: the word of God contained in the Scriptures which offereth Christ Jesus unto us: the seals of the covenant with all the actions thereto aperteyning.

The form of the ceremonial worship of the Old Testament consisting in Sacrifices, (besides the manner of doing) appeared in 4. things: two whereof must be absent for the most part viz: honey & leaven: two must always be present: fire & salt: Marc: 9.49. compared with Levite. 2.11.13, & 9.24. 1. Cor. 5.6 -8.

Proportionable hereunto the form 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 doctrine & grace. Mat. 5.13. Colos. 4.6.

In the unleavened bread of since • ity & truth. 1. Cor. 5.8. which was also signified by absence of honey which hath a faculty to leaven.

As the fire came down from heaven, whe • with the sacrifices were off • red; Ievit. 9.24 So the holy Ghost like fire came down upon the primitive Church, to make their Spiritual sacrifices acceptable: So must it do also upon ours: A •• . 2.3.4.

As the fire was daily preserved to offer withal. Levite. 6.12 13. & strange fire might not be offered: Levite. 10.1. So whatsoever worship is offered up & 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 cometh not originally from the Spirit, but from the letter 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 cometh from a strange 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 Psalms: Psal. 50.14 17. 1. Cor. 11.4. & 14 15-17 26. I am. 5.13. Revel. 19.10.

Therfor praying & prophesying are joined together as parts of worship: 1. Cor. 11.4 & men must be • ncovered at both of them.

Likewise praying & singing Psalms are put together in the same sense: 1. Cor. 14.15.17. I am. 5.13. Act. 16.25:

Finally: Prophesying & Psalms 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. • . • . Rom. 8.26.27. 1 Cor. 14.15.

Singing Psalms is the showing 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 believe: 1. Cor. 14.22. Psal. 50.16.17. & it pleased the Holy Ghost to choose that word to signify unto us, that as the Prophets by inspiration of the Holy Ghost prophesied without books, so must we: the difference is in this that thei • inspiration was extraordinary, ours is ordinary. Revel, 19.10.

The matter of all these 3. parts of Spiritual worship is one & the same, viz: God's word or the Scriptures, yet handled divers • y.

In prayer God's word or the Scriptures are delivered by way of petition in di • ection to God, requesting things for us optatively.

In thanksgiving God's word or the Scriptures are delivered by way of recompense or • etribution to God, indic • tiv • lie or imperatively.

In Prophesying the word of God or the Scriptures are delivered demonstratively, by way of doctrine, exhortation, consolation, reprehension, & by such like forms.

Howsoever it be handled or delivered the matter is one & the same the manner of delivering different: for whithor we pray, p • ophesy or sing, it must be the word or scripture, not out of the book, but out of the heart, 1. Cor. 12.7.11.

The demonstration of the spirit & pour. 1. Cor. 2.4. The manifestation of the spirit 1. Cor. 1▪ 2.7. The ministration of the Spirit. 2. Cor. 3.8. The administering 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 all one in effect, & are opposed to the ministry of the letter or the Ceremonial worship. 2. Cor. 3 6.

The ministration of the Old Testament is called the ministry of the letter, seeing it disp • nced the ceremonial & literal ordinances & began in the letter: for the Church, Ministry, worship, Government, Temple, Tabernacle, City, Country, Meat, Drinck, Apparel, Cattle, Fruits of the ea • th, &c. Were all literal & ceremonial.

The minist • ation of the New Testament is called the ministry of the Spirit: seeing it dispensed the true & spiritual ordinances typed by the foresaid literal ordinances, & beginee •• in the spirit originally, though prepared by the letter. 2. Cor. 3.6 - 8.24.17. compared with Revel 10.10.11.

Hence it folleweth that all book worship is Judaism, & so Antichristian, & therefore by consequent Idolatry, now under the new Test • meant.

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: either in the holy place or in the court.

The Ceremonial wor • 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 per • eyned to the brazen altar. 2. that which was performed at the golden altar. 3. that which concerned the table of show bread: Exod. 37. & 38. compared with Exod. 29.38. Exod. 30.7, 8 & Levite. 24.1-9. Exod. 30.34-38.

At the brazen altar were offered Sacrifices propitiatory & Eucharistical. Levite, 1.3. & 7.1-11 which signified prayer for pardon of syn through Christ's sactifice. Heb. 10.4-14 22. & thanksgiving. Heb. 13.15. compared with Hose. 14.3. & prophesying or publishing the gospel: 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.

Vppō the table of shewbread, was the candlestick, & twelve loaves of vnlevened bread with incense: upon everyone of them, which had this signification.

The Candlestick with his 7. lamps burning with oil olive continually d • est e •• ning & morning by Aaron & his sons, Levite. 24.1-9. Signified that the Church (which 〈◊〉 the golden Candlestick. Apoc. 1.20. Zach. 4.) by his seven lamps, that is the ma •••• d gifts of the Spirit, Revel. 4.5. Zach. 4.6. d • est by Aaron & his sons, that is the doc •• yne of the Church, being kept pure, & caused to thine bright by the Prophets of the chu ••• Mat. 5.14.15. nourished & fed continually with oil olive, that is taught daily by the ••• rit, Zach. 4.14. Revel. 11.4. doth continually give light, instruction & direction to a • l • er members. Psal. 119.105. Mat. 5.16. 2. Pet. 1.19.

The shewbread with incense thereupon afterward burnt upon the golden altar, Levite. 24.7.9. Signified that the twelve tribes that is the Church continua • lie p • esent before the Lord are accepted through Christ's perfume, Revel. 8.3.4. are fed wi • h Christ Jesus the true bread of life, John. 6.35. are enlightened by his word & Spiritt, which are the true lamps of knowledge, Revel. 4.5.

Chap. 20. Of that which was performed in the court.

A • the holy place with the altar & Priests did properly Signify the Church, worship, & Saynts, Revel. 11.1. 1. Pet. 2.5, under the New Testament: So the cou • t without the holy place whither all the people came & the typical service performed there, did signify the confused assemblies of Antichristian persecutors & their ceremonial worship, Revel 11▪ 2 which the Spirit in that place calleth gentiles or heathen in those respects.

The parts of typical service performed in the court were reading & Music, whe • ein the Levites were chief agents, Deut. 31.9. 1. Chron. 16.4. compared with us. 7.37.39-42. & Chap. 25.1-6-31. Nehem. 8.7-9.18. & 9.3-6. Though the P • 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. 7 • . for prophesies for instruandion. 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 upon them was typical, because it was Artificial: So reading of a book was typical also because it is merely Artificial,

Hence it followeth that reading prophesies was a type of prophesying, reading pray • rs a type o • praying, & eading thanksgivings a type of praising God or thankfulness

To conclude: as it followeth not that seeing prayers were read in the old testament • s prayers, th ••• or we may read prayers now: for prayers no more doth it follow that • hough in the old testament they read Psalms & prophesies, we may do so now: name • y, in the time of worship, or a • parts, or helps of Spiritual worship, properly so called.

Therfor as the ancient brethren of the Seperation have taken all books from before • he eye in time of prayer, so do we take all books from the eye in time of prophe • ying & singing: & that by the same reason they being all equally excellent parts of Spi •• tual worship, for God is as much honored in prophesying & Psalms, as in praying & •• ey all of them remain in the triumphant Church in heaven: even as they were all • rac • ised by Adam in Paradise before his fall: & therefore are properly moral, & Spiritual worship.

The second part of the Ministry 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 Liturgy of the Church, now follow the offices of the Church, viz: the Presbytery & Deaconry, Phil. 1.1, Isaiah. 66.21. Nomb. 3.5.-10, & 16: 5 • 8. & 17. Chap.

The Presbytery of the church is the company of the Elders which are for the church 〈◊〉 the public actions of the Church, either of the Kingdom or priesthood, Heb. 13.17 〈◊〉 Thes. 5.12. 1. Timoth. 4.14. & 5.17.

The presbytery is uniform consisting of Officers of one sort, Isaiah. 66.21. compared •• ith Exod. 28.1. & with Nomb. 11.24.25. 1. Timoth. 3.1-8. Act. 14.23. philip. 1.1. Ie • em. • .1-4. Ezech. 34.1-16.

These Officers are called Elders, Overseers, or Bishops, pastors, Teachers, Governors, •• aders, prepos • ti, which are several names of one & the same office consisting of several •• orks or qualifications

For everyone of these officers must be.

1. An Elder or Auncient in years, 1. Timoth. 3.6. & 5.1.
2. Oversee the flock, 1. pet. 5.2. Act, 20.28.
3. Feed the •• ock, 1. pet. 5.2. Act. 20.28.
4. Able to teach, & exhort with wholesome doctrine & convince the gainsayers, 1. •• 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 all the public allaires thereof Heb. 13.17.
7. Are preferred to place of honor. 1. Thes. 5.12. 1. Tim. 5.17. & special labor. 1. Timoth. 3.1.

Seeing all the Elders must teach, exhort, convince, feed, oversee, rule & lead the church therefore they may all administer the seals of the covenant: for that is a chief 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 there was but one kind of Priests, who had all equal authority to administer all the holy things: excepting the high P • eist, who typed forth Christ Jesus the high Pre • st of our confession: so p • op •• tionably in the New Testament, there • s but one • ort of Elders who succeed the Priests in the dispensation o • holy things. Isaiah. 66.21.

As in the Old Testament there was the sanhedrim which consisted of 70. ancients for the administration of the Kingdom, which was a type of the vi • ible church, all which E • ders in their fi • st institution Nomb. 11.25. did prophecy & were of one kind under Moses: so in the New Testament under Christ Jesus, which is the King of the church, there is a s • n • d • i • n or Elder • •• p cons ••• ing of Auneie • s of one kind who adminis • er 〈◊〉 t • e good of the Church, Reve • . 4.4. & 5.6.

Again, 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 there he only mentioneth Bishops & Deacons according as Phil. 1.1. 〈◊〉 Bishops are only of one sort or kind.

Moreover, if the Apstles had ordained 3. Kinds of Elders, Act. 14.23. they would h • ve mentioned them with the • se • eral kinds of ordination: but that i • not d •• e: for in o • e phrase their election and ordination 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 Mil •• um would have given them several cha • dges as having several duties lying upon them: but the Apost • e Act. 20.28. giveth them one general chardg common to them all, namely the duty of seeding the work of the Pastor • go▪ they are all Pastors.

Besides. Eph. 4.11. Pastors & teachers are all one office: for where as the Apostle had spoken dis •• ibutively before of Apost • es, Prophets, Evangelists as intending them • ever • l offices, he speaketh copulatively of pastors & teachers, exege • ically teaching 〈◊〉 they are both one off • ce.

•• stly, if all the Elders have the pastors gifts, & the works of the pastor, & the pasto •• ordination, then they have all the pastors office: But all the Elders have the p • stors gi ••• v • z: the word of wisdom or the gift of exhortation. Tit. 1.9. & therefore the pasto •• work 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 a •• all of one sort.

Hence this consectary ariseth that the Eldership consisting of three sorts of El • ers is the invention of man, having both an Antich • istian Ministry and Government in it.

And therefore when the Popish prelacy was suppressed, & the triformed presbytery substituted, one Antichrist was put down & another set up in his place: or the beast was suppressed & his image advanced.

And therefore 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 liable 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 kinds of those that Teach, Pastors, & Doctors. Therefore there are three kinds of Elders formally differing each from other.

Answer to the first Objection.

The Apostle to Timothy teache • h that Elders are to be honored for two works well rul • ng, & laborious or p • ni • ul-teaching: & the place doth not import a distribution of • fficers, but a commendacion of several works of one office: & the Specialty consisteth not in the works of ruling & teaching which are common to all Elders: but in the quality of the works viz: well-ruling 〈◊〉 pain • ul-teaching as if the Apostle should say: Elders are • o be had in double honor for wise Government: but much more are they to be honored for their laborious & painful teaching: that this is so: see Tit. 1.9. & 1. Thes. 5.12.13. compared with 1. Tim. 3.1.4.

In Timo • hie the Apostle saith every Bishop must be Didacticos: & P • oistamenos: & therefore that some El • ers are only Di • f • cticoi, & not Proistamenoi. i • contrary to the Aposties intent: Further in Titus the Apost • e expoundeth Didactico • to be able to exho • t with wholesome doctrine & to convince the gainsay • es: how then shall some of the Elders be Rulers only?

Again the Apostle in that place of the Ephesi • ns speaketh copulatively of one office, & exegetically of the principal work of the pastor which is teaching: he doth not say: some pastors, some teachers, but he saith pastors & teachers expounding the former by the latter viz: feeding by teaching which is the principal part of feeding, & for which pastors are chiefly commended, 1. Tim. 5.17. if they labor therein painfully.

The second Objection,

1. Cor. 12.5.8.28. The Apostle saith. there are divers • tyes of Ministries: namely one that hath the word of wisdom: another the word of knowledge: another that hath Government us, 28. Therfor the Eldership consisteth of 3. forts of Elders viz: of the pastor that • ath the word of wisdom of the teacher that hath the word of knowledge: of the Ruler that hath the quality of government.

Answer to the second Objection.

First it is granted that there are diversities of Ministries as Eph, 4.11, 1. Tim, 3.1.8. philip, 1.1, Namely. Apostles, prophets, Evangelists, pastors, Deacons: yet is followeth not herevppon that Elders are of divers sorts as is pleaded, see us. 28.

Again the word Diaconia, signifieth sometime any Spiritual work, proceeding from any member or officer of the Church, as 2, Cor 8 4, alms is called Diaconia: 1, Pet. 4.10 Deaconein signifieth any work that proceedeth from any gift: So it may signify here: & all the works that follow almost may be referred thither: only there are certay he Energemata, mentioned verse 10.

The third Objection.

The Apostle Rom 12.6-8, maketh an opposition between prophecy & an office: & maketh five kinds of officers Pastors, Teachers, Rulers, Deacons, Widows.

Answer to the third Objection.

That is denied to be the true resolution of the place of the Romans: for although there be five several actions repeated, yet it doth not follow that there are five several officers to perform those actions: For one person may perform then all & yet be no officer, viz. teach, exhort, rule, distribute, show mercy, 1 Cor 14.3.26.31, Roman 12.13 1 Cor, 5.5.

Again the distributive particle Eight four times repeated, in prophesy, Diaconia, exhorting, & teaching, importeth thus much: That the Apostles intention is not to subordinate teaching & exhorting to Diaconia, but to oppose each of these 4. particulars to other as thus, Prophesy is the manifestation of a gift, 1 Cor. 14.3.

Diaconia is the office, & there are divers kinds thereof, 1 Cor. 12.5.

Teaching is one action or work of the prophets or officers, 1 Cor, 14.26

Exhorting is another action or work of them, 1 Cor. 14 3

Hence it followeth that teaching & exhorting are as well subordinate to prophesy as to Diaconia.

But there, if Diaconia be the genus to those five species following, then I say that Diaconia sign fieth not an Office, but a work: And of works there are those five kinds. That Diaconia doth sometime signify a work is plain: 1 Cor. 8.4. 1. Pet. 4.10.

Lastly: the Apostle that knew how to speak would never have made teaching & exhortation members dist •• outive with prophesy & Diaconia, If he had intended to have made them species subordinate to Diaconia; therefor questionless that is not his intention.

The Apostle by the commandment of Christ writeth to the Angels of the seven Churches of Asia: Revel. Chap. 1, & 2. & 3. That is to the Pastors which are but one in every particular Church for so the words are to the Aungel of the Church of Ephesus, &c.

Answer to the fourth Objection.

First, it can never be proved by the Scriptures that there was, but one pastor in a Church: It is plain, Act. 20.28. That there were many in the Church of Ephesus (that was one of those seven Churches) that did perform the work of the pastor which is p •• mainein, to • eed, even all the Elders of Ephesus: Act. 20. verse 17, compared with verse 28. And therefore there were many Pastors in the Church of Ephesus in Paulls time.

Again, all Churches had Officers of one sort, & one kind of Presbytery, & therefor as all the Elders of Ephesus were Pastors, so were all the Elders of the six Churches of Asia & of all other Churches wheresoever in the world, if they had many Eld •• s.

Further, the Angel of everyone of those Churches doth not signify one pastor only in every, Church, but either the College of postors if they were many, or the company of the most sincere & holy men that most opposed the corruptions of the Church, or were most holy & zealous in life & doctrine: that an angel signifieth a company of men is plain Revel. 14.6.8.9. & 18.4.

Lastly, in all likely hood there were some extraordinary men yet living in the churches either Prophets o • Evangelists that had extraordinary gifts, whose Zeal & holiness might w • nne unto then special estimation in the Churches: in regard whereof it might be that the Holy Ghost intending his Epistles to the whole Church, chiefly directeth them to these persons so qua •• fied as men best able to prevail with the Church & calleth them Angels, whither one or more: As John the Baptist is called an Angel. Marc. 1.2,

Chap. 4. Of the divers gifts of Elders.

Seeing all the Prophets of the Church must have gifts fit for edification, exhortation 〈◊〉 consolation: the Pastors of the Church must have gifts for the performance of the sam works kat, exochen, after an excellent manner & in a greater measure.

The Pastors excelling the prophets of the Church in the gifts of doctrine exhortation, consolation, may also excel one another in gifts: for all the Elders have not the sam measure or degree of gifts.

In respect of the measure of gifts in the Elders, some excelling in one gift some in an • there, the Holy Ghost may give several titles to the Elders or pastors.

Every Elder according as the excellency of his gift is, so must he endeavor himself 〈◊〉 edifying of the Church & in the stirring up the gift God hath given unto him: 1. pet. 4. 10.11. Mat. 25.29. 2. Tim. 1.6. 1. Cor. 14.12.

Although some Elder excel in one gift some in another, yet it followeth not that therefore they are several officers formally di •• ering one from another: for not the degree measure or excellency of a gift or gifts, but the several kind & nature of gifts & works make several kinds of offices: 1. Cor. 12.4.5.6.

The Elder that excelleth in government most properly may be called a ruler or Governor, although he have the gifts & pour to teach, exhort, confort, apply, & that by virtue of his office. Tit. 1.9. Heb. 13.17.

That Elder that excelleth in doctrine & convincing the gainsayers may most properly be called a Teacher or Doctor, though by virtue of his office he may administer of other pastoral duties: Act. 18.28. & 19.1. 1. Cor. 3.4-6. compared with Tit. 1.9. Eph. 4.11. 1. Pet. 5.2.

The Elder that exceleth in exhortation, consolatiō & application, may most properly be called a pastor or shepherd, though by virtue of his office he is to teach convince & govern. Act. 20.28. Tit. 1.9. Eph. 4.11. 1. Pet. 5:2.

As the Apostle doth, 2. Tim. 1.6. 1. Pet. 4.10. So may the Church give a charge to the Elder in ordination to stir up, attend to, & use his proper & most pregnant & familiar gift: which he is to mind: & accordingly to endeavor himself in his administration & thus shall everyone as his gift is excel therein to the edification of the Church. 1. Corinth. 14.12.

Thus shall all men that have excellency of gifts when they shall be added to the church be employed in the honorable service of the Church: whereas if there be but one pastor in a Church, men of more excellent gifts being added to the Church shall sit still, leese there gifts & look on: which alone is an argument sufficient to overthrow the fancy of one pastor only in one Church.

Chap. 5. Of the works of the Presbytery or Elders in the priesthood of the Church.

Thus much concerning the presbytery: Now follow the works of the Elders, or the presbytery. Which are of two sorts.

1. Works of the priesthood of the Church:
2. Works of the Kingdom of the Church.

For the prophecy of the Church is comprehended under the priesthood as a branch of it. Deut. 33.10. Revel. 1.6. with 1. Cor. 14.31. Act. 2.17.18.

The works of the priesthood are: prophesying, that is publishing the covenant of grace or the New Testament, whereto aperteyneth putting to the seases: praying singing psalms of praise & thanksgiving unto the Lord,

The office of the Eldership or the work of the presbytery is to lead & moderate the Church in these Spiritual Sacrifices, in regard whereof they have their names: as Leaders, prepositi: &c.

Although the presbytery lead & moderate these Spiritual Sacrifices, yet the brethren are interested in using their gifts for the performance of all these parts of Spiritual worship, 1. Cor. 14.31.26. Revel. 2.6. 1. pet. 2.5. & that when the whole Church is come together in one 1. Cor. 14.23. yet things must be done in order, 1. Cor. 14.33.40.

Exception. The administration of the scales of the Covenant someth to apertayne only 〈◊〉 Elders or presbytery, as sa •••• ing did only to the priests: Mat. 2.6. & 26. • 6- • 0 〈◊〉 14.12.

Chap. 6. Of the presbytery or Elders in the Kingdom of the Church.

The works of the Kingdom are Admonition, Conviction, Examination, Disputation, 〈◊〉 communication, Absolution, & handling all matters of difference betwixt brother & •• other: & if there be any of like nature.

The Eldership is to lead & moderate the Church actions & speeches in these matters & causses of the Kingdom & government. Deut. 16.18.-20. & 1.14-18. 2. Chron. 19.5. • 1. 1. Cor. 6.1-8. 1. Thes. 5.12.13. 1. Tim. 5.17. Heb. 13.17.

The brethren are all interested in all the parts of administration though the Elders ••• d & moderate them. 1. Cor. 5.4.5. 1. Th ••• . 1 • & 2. Ep. 3.6. Revel. 2.2. & 1.4. & 1.11. & 1.6.

The brethren jointly have all pour both of the Kingdom & priesthood immediately from Christ: Revel. 1.6. 1. Pet. 2.5. 2. Cor. 6.16-18. Mat. 18.20. & that by virtue of the covenant God maketh with them, Gen 17.7. with Act 2.39. Rom. 4.11. Gal. 3.14.16

Therfor when the Church wanteth an Eldership, it hath never the less pour to Preach, Pray, Sing Psalms, & so by consequent to administer the seals of the covanant: also to admonish, convince, excommunicate, absolve, & all other actions either of the Kingdom or priesthood: by necessary consequent.

When the Church hath chosen & ordained herself Elders, then the Church leeseth none of her former pour, but still retayneth it entire to herself to use when occasion seweth: by necessary consequent.

The presbytery hath no pour, but what the Church hath & giveth unto it: which the Church upon just cause can take away: Colos 4.17. Gal. 1.9. Revel 2.2. 1. cor. 16.22

The Church hath some pour which the presbytery alone hath not, viz, pour of Elections & communication: 1. Cor. 5.4.5. Act. 6.5. & 14.23. & so by consequent of all other Sentences.

The second Section.

Chap. 1. Of the Treasury of the Church, & the Deacons office.

Thus much of the office & works of the preebytery:

Now follow the office & works of the Deacons.

The Deacons office respecteth the body & bodily necessityes of the Saints: Act. 6.2. which is called serving tables in that place: as also bodily service of the Eldership & Church, Isaiah 66 21 compared with Ezech 44.10-14 Nomb 3.5-10

In respect whereof the deacōs may be termed the servants of the Eldership & church • s the Levites were given to serve the priests & the people in the tabernacle, noneb. 3.5-10

The Deacons in the new testament are answerable to the Levites in the old testamet: • s the Elders are answerable to there priests: Isaiah 66, 21. compared with 1. Chron 26.20

The Deacons office especially is occupied about the treasury of the Church. 1. chron. 16.20. compared with Act. 6.2. John. 13.29.

Concerning the treasury consider these things.

1. Who are to contribute & what is to be given to the treasury.
2. Of what nature the treasury is, & when it is to be collected.
3. How the treasury is to be employed & at whose appointment.

Chap. 2. Who are to contribute.

They that have but two mites (as the poor widow in the gospel) are to contribute to the treasury, Luk 21.2. as well as they that are wealthy, us. 4. Exod. 35.20-29.

They that have much are to give much, Luk. 21.4. Act. 4.34.

They that have but little are to contribute a little, by proportion.

All the members of the Church are to contribute something, because the alms or contribution is the manifestation of grace, even of our bowels of mercy & compassion, & a part of our holy communion, 1. Cor. 16.2. 2. Cor. 8.2-3 7. Act. 2.42. Luk. 21.4.

As all Rivers go into the sea & flow out of the sea: so we must all cast into the treasury, & all receive from the treasury again as our necessityes are.

Quere: whither they that are maintained by the treasury are to contribute into the treasury: as the officers & poor brethren.

Chap. 3. What or how much is to be given to the treasury.

So much is to be given to the treasury as may serve for supplying the present necessityes of the Church, Act. 2.45. & 4.34.35.

In the necessityes of the Church the rick must sel their goods & possessions for the help of the Church, Act. 2.45. & 4.34.35.

In the necessityes of the Church the brethren must contribute not only according to their ability, but even beyond their ability: & their extreme poverty must abound to their rich liberality, 2. Cor. 8.2.3. 1. Pet. 4.11.

A man is accepted of the Lord according to that which he hath, & not according to that he hath not, in contributing if their be a willing mind though only two mites be given, 2. Cor. 8.12. Luk. 21.3.

If in the necessityes of the Church the rich brethren do not relieve the poor by contributing to the treasury & otherwise, they are unworthy members of the Church: & vn natural parts of the body: & are to be censured according to the rule: Mat. 18.15-18.1 Timoth. 5.20. Deut. 15.7-11.1. Cor. 12.22.25.26.

The rich that have friends that are needy of the Church, must relieve thē themselves, & must not chardg the Church with them, 1. Tim. 5.4.16. under nephews & widows all poor friends are to be understood by proportion.

Quere: whither: if a brother have wife & children & friends to relieve that are without: The Church is bound to relieve him so far forth as he may also relieve them.

Chap. 4. Of what nature the treasury is.

The treasury is holy. Act. 2.42. 1. Chron. 26.20, compared with Mat. 27.6. & 2. Cor. 8.4 • . Hence therefore follow these two consectaryes.

1. Every holy ordinance of God must be sanctified by prayer & thanksgiving, 1. Tim. 4.3 • . & therefore Alms or contribution to the treasury must be sanctified by prayer & thanksgiving: see for this point, 2. Cor. 9.12-15. & us. 8-11.1. Chron. 29.10-20.
2. Ther ought to be a separation in alms & contributiō to the treasury as well as in other parts of our Spiritual communion, Act. 4.32. & 5.13. 2. Cor. 6.17. Act. 2.42. Heb. 13. • 6. 2. Cor. 8.7. therefore they that are without if they give anything must lay it a part seve • all from the treasury & it must be employed to common use, Mat. 27.6.7.

The treasury is Holy in these respects.

1. In regard of the persons that contribute who are Holy.
2. In respect of the grace manifested in contribution which must be: 1. Sympathy or • ompassion, 2. freeness or voluntary offering, 3 liberality or bountifullnes: Rom. 12.13. • 5.16. 2. Cor. 9.5-7.
3. In regard of the persons & uses whereto it is employed which are the Saynts & their • ecessityes 2. Cor. 8.4. & 9.12.1.
4. In regard of the Lord himself: it being a Sacrifice wherewith God is well pleased, • hilip. 4.18. Heb. 13.16. And a memorial of the Saynts before the Lord. Nomb. 31. • 0.54. Phil. 4.17. & a testimony of the love of the brethren, 2. Cor. 8.8.24. & so con • ortable to the conscience.

Chap. 5. When the treasury is to be collected.

The treasury is to be collected every first day of the week, when the whole Church • ommeth together to break bread, Act. 20.7. compared with 1. Cor. 16.2.

Reasons hereof are divers as followeth.

1. Bicause the Lord's Supper is weekly to be administered, & so from the Treasury • eekly there must a portion be employed to the provision of bread & wine & other ne • ssaryes for the more seemly administration thereof, Act. 20.7. compared with 1. • or. 16.2.

2. Bicause the Elders are worthy of double honor, which is yielded them by weekly • ayntenance according to their labor & necessities 1. Tim. 5.17 - 18. Gal. 6.6.

3. Bicause the poor of the Church are weekly to be relieved, & other necessities con •• ually supplied Act 6.1. & 2.42.

Hence it followeth that when the greatest communion of the church is held, the co • • niō of this grace also of ministering to the necessities of the saints should be exercised

Quere: At what time of the Lord's day, & after what manner the Treasury is to 〈◊〉 collected.

Chap. 6. How the Treasury is to be employed.

The Church Treasury is to be employed to these Special uses.

1. Mayntenance of the Elders especially such among them as are most painful in the • ro & doctrine, 1. Tim. 5.17.18.

The Elders that are of hability ought not to require maintenance of the church, but ought rather to contribute to the treasury, Act. 20.35.

The elders may sometime upon good grounds work with their hands for avoiding offense & helping the Church. Act. 20.34.35.

2. Mayntenance of the widows & by consequent other officers that want maintenance: 1. Timoth. 5.3.4.16. Act. 6.1.

3. Releef of the poor brethren, also orphans, & widows of brethren deceased. Act 2.44. & 4.32. 2. Cor. 8. & 9. chap. & that not only of the own, but of other true Churches especially of them from whom they received the faith, Rom. 15.27.

4. Provision for necessary uses: as places, vessels, bread, wine, & other implements so the common necessityes of the whole body. Exod. 35.25-29. Nomb. 7: 1. Chron. 29.1- •

Quere: whither it the chardg of bread & wine be very great as it falleth out in some • countries & some years, & the officers & poor want maintenance, the Lord's supp • may not be deferred, & not be administered every Lord's day.

Chap. 13. At whose disposition the Treasury is.

Seeing the Deacons are the hands of the Church as it were, & the servants of the b • d • in the bodily necessityes, therefore the delivering of the treasury, & so the custody of pertaineth to them. 1. Chroh. 26.20.

The Eldership as they are to oversee the flock, & to inquire into the occasions & 〈◊〉 fairs of the whole body & as they are officers for the whole body & in the Church name, therefore it apertey ••• unto them for the Church to oversee the treasury: & take accouts of it. & to appoint the disposition of it, 2. King 22.4. Act. 11.30. &. 4.35.

The Church is the owner & primary possessor of the treasury, & the chief Lord 〈◊〉 under: Christ: & unto the Church must the account be made finally.

Thus much concerning the Deacons office & works: & concerning the treasury 〈◊〉 the Church.

FINIS.

Certain demands, whereto we desire direct & found answer, with proof from the Scriptures.

1. Concerning the Kingdom & Priesthood of Christ.

Whither the Kingdom & Priesthood of the Old Testament were not distinct & se •• rall, both in person, office, & actions.

Whither the Kingdom & Priesthood of the Old Testament were not typical, sha •• win • out the Kingdom & Priesthood of Christ?

Whither the Kingdom & Priesthood of Christ are not distinct, buth in office & act • though united in one person?

Whither as Christ is both King & Priest, so also the Saynts are not by Christ annoy • ted to be Kings & Priests unto God?

Whither the office & actions of the Saints in the Kingdom & Priesthood, are 〈◊〉 distinct & several, though united in person?

Whither the office & actions of the Kingdom in the Old Testament were not of 〈◊〉 position, difference, plea, & strife?

Whither the office & actions of the Kingdom of the Saynts in the New Testament are not of the same nature?

Whither the office & actions of the Priesthood of the Old Testament were not of union, concord, & agreemt in Sacrificing.

Whither the office & actions of the Priesthood of the Saynts in the New Testament be not of the same nature? Rom. 15.6.

2. Concerning the Spirit & Spiritual the Lettre, & Literal.

Whither in this phrase & the like (viz. The manifestation of the spirit) the Spirit doth not signify principally, both the Spiritual & regenerate part of the soul, & the Spiritual matter in the regenerate part.

Whither the manifestation of the Spirit doth import either the Spiritual 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.

Whither quenching the Spirit be not to withhold & restrain the Spiritual matter which by the Spirit of Sanctification is stirred up in the regenerate part of the soul.

Whither reading words contained in a book doth manifest the Spirt; that is, express the Spiritual matter which is the regenerate part of him that readeth or rather doth not clean put it by, leave it, & diverteth to another subject & so quencheth it.

Whither the letter doth not properly signify the literal & ceremonial, ordinances of the Old Testament, 2. Cor. 3 0. Which began outwardly signifying & conveying Spiritual matter into the regenerate part of the soul from without?

Whither reading the words contained in a book be not as much & as truly literal beginning outwardly & conveying matter inwardly as the sacrificing of a beast in the Old Testament?

Whither sacrifi • ing in the Old Testament may not as truly be accounted the manifestation of the Spirit as reading: seeing sacrificing did express the Spiritual matter Christ Jesus, & was done with a grace by the Prei •• s, even as reading, doth express the Spiritual matter of the book Christ Jesus, & is performed with a grace by the reader?

3. Conce • ning, writing, & Reading.

Whither lettres or characters are not invented by the wit of man to express the articulate sounds of natural speeth: & whither the inventors of lettres are not mentioned in histories?

Whither writing be not the invention of man by the same reason.

Whither reading be not the invention of man by the same reason?

whither writing & read ng be not things merely artificial though speaking be natural?

Whither writing & reading being mere artificial devises may be properly called Spiritual worship: & whither if reading be Spiritual worship, writing be not so also?

Whither that because the manu • rie trade of the butcher & cook in killing roasting or boiling the Sacrifices, of the ingraver in the stones of the breastplate of the Apotecary in the anointing oil, of the Mason & carpenter in the hewing of stone & wood, & so consequently of the scribe or paynter in writing & reading, were literal & ceremonial either worship or actions in the Old Testament, they may now be called Spiritual worship or actions in the New Testament: & whither one rather then another: & why?

4. Of the Holy Scriptures & translations.

Whither the holy Scriptures viz: the originals Hebrew & Greek do not contain in thē infinite depth of truth: & whither the holy Spirit did not intend by thē to signify all the truths, which all the men of the earth, either heretofore, now, or hereafter truly collect from thence?

Whither the holy originals do not contain more matter thē the Prophets & Apostles that wrote then did conceive?

Whither the Hebrew & Greek tongue in their idiomes, words & phrases are not plentifuly more comprehensive & significative of matter thē any other language whatsoever?

Whither as the original Scriptures are the jmage of the mind of God: so a translation be not the jmage of the original Scriptures.

Whither the jmage can possibly express the thing thereby signified, fully.

Whither it be possible for any language verbatim without paraphrast to express the Hebrew & Greek text of the holy originals fully?

Whither a translation made by the most learned & holy men of the earth doth or can express truly & fully the holy ghosts meaning in the originals?

Whither therefore a translation made by the most learned & holy men of the earth be not an Apocrypha writing of an ordinary man?

Whither 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, & use of books in time of worship in the New Testament.

Whither prayer, prophesying, & singing Psalms be the true & only parts of the worship of the New Testament?

Whether reading be either prayer, prophesy, or a Psalm?

Whither reading be lawful in time of prayer, prophesy & singing Psalms?

Whither reading doth not put matter into the heart of him that readeth, & worship be not the producing of matter out of the heart of him that worshippeth?

Whither the Apostles & primitive Churches did ever pray, prophesy, & sing psalms out of books, after the day of Pentecost. Act. 2?

Whither they did not pray, prophesy, & sing Psalms as the holy ghost gave them utterance?

Whither the place 1. Cor. 14.26. doth not teach that a man must have a Psalm, have doctrine, that is in • is heart, whence he must produce it by the manifestation of the Spirit?

Whither if 2 book must be laid aside in prayer, it must not be so also in prophesy & singing Psalms & why?

Whither if a book be retained in prophesy & a psalm, it may not be so also in prayer & why?

Whither thet be two kinds of prayer, prophesy, & Psalms, one with books, another without books: or one sort of prayer without books▪ & two sorts of prophesying & Psalms: with & without books & why: & whither this can be warranted by the Apostles doctrine & practice?

6. Concerning a Psalm.

Whither as in prayer & prophesy one alone speaketh, & the rest pray 〈◊〉 prophesy by consent. 1. cor. 11.4. so in a Psalm one only must speak, & the rest must cosēt. 1. cor. 14.16.

Whither in a Psalm a man must be tied to meter & Rithme, & tune, & whither voluntary be not as necessary in tune & words as in matter?

Whither meter, Rithme, & tune, be not quenching • he Spirit?

Whither a psalm be only thanksgiving without meter, Rethme or tune, yea or nay?

7. Concerning the Elders or Presbytery.

Whither all the Elders must not be able to teach, & rule as the Apostle saith, didacticoi, & proistamenoī. 1. Timoth. 3.

Whither didacticos that is apt to teach be not expounded by the Apostle, Tit. 1.9. by three particulars: viz: 1. to teach wholesome doctrine: 2. to exhort: 3. to convince the gainsayers?

Whither Teaching & Ruling be not the two parts of feeding?

Whither feeding that is Teaching, Ruling, exhorting, conforting be not the pastors office, & therefore all the Elders pastors?

Whither the Eldership hath not all their pour from the Church?

Whither the Eldership hath a negative voice in the church that nothing can be concluded without them?

Whither if most or the Church consent & the Elders dissent, the matter cannot pass against the Elders dissent?

Whither seeing the church may depose & excommunicate the Eldership they may not pass other sentences without or contrary to their liking?

Whither may not a man propound his mater to the church without acquaynting the Elders with it in the first place.

Whither in the second degree of admonition a man is not bound to take an Elder for witness?

Whether one Elder only in a church be God's ordinance & whither if there be chosen any Elder there must be chosen more then one?

Whither the seals of the covenant may not be administered, there being yet no Elders in offiice?

8. Concerning the Treasury & contribution.

Whither the treasury be not Holy?

Whither contribution be not an action of the communion of the Saynts?

Whither as in other parts of communion so in this, there ought not to be a separation from them that are without?

Whither 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 Liturgy of the Church.

Chap. 1.
Of the Kingdom of the Saynts. pag. 1.
Chap. 2.
Of the Priesthood of the Saynts. pag. 1.
Chap. 3.
Of Spiritual 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 books & writing. pag. 3.
Chap. 7.
Of the kinds of books 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 used. 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 book-worship answered. pag. 7.
Chap. 12.
Of the writings of men. pag. 10.
Chap. 13.
Of reading translations, & of the translation of the 72. int •• preters. pag. 10.
Chap. 14.
Of other arguments against reading translations 〈◊〉 time of worship. pag. 11.
Chap. 15.
Objections for translations answered. pag. 13.
Chap. 16.
Of the lawfulness of translating the Scriptures, & the use of translations in our account. pag. 17.
Chap. 17.
Concerning the use of the translation for the hearers. pag. 18.
Chap. 18.
Of the nature or essence of Spiritual worship & the essential causses & kinds 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 Ministry 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 Priesthood of the church. pa. 27
Chap. 6.
Of the works of the Presbytery or Elders in the Kingdō 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.
Certain demands, pag. 31.

FINIS.