Answers to certain Novations desired by some to be embraced by the reformed Church: Some defend one part, others another part of these novations: In this treatise their chief objections are turned into Questions.  Luke 9 verse 26. 
Whosoever shall be ashamed of me, and of my words, of him shall the Son of man be ashamed, when he shall come in his glory, etc.  
 printer's device of Cornelis Lodewijcksz van der Plasse 
HAET HUYS OPEN E'EN STEENROTZ GHEGRONT SCHAEDT GEEN PLASREGEN OPEN STARCKEN WINT    

The Table.  

CHAP. 1. Against usurping privy meeting and night meetings.  
Chap. 2. Some forbidden masters of families to interpret any Scriptures to their domestics.  
Chap. 3. Some forbidden all set forms of prayer.  
Chap. 4. Some forbidden read prayers.  
Chap. 5. Some interrapt God's worship, reading lines at the singing of psalms.  
Chap. 6. Some never sing the words, Glory to the Father, etc. Others sing them at all times.  
Chap. 7. Some after divine service bless the people in a legal manner.  
Chap. 8. Others reject presbyterial government.  
Chap. 9 The baptism of children before their years of discretion forbidden.  
Chap. 10. They deny that Ministers admitted by bishop's arc lawfully called.  
Chap. 11. Some forbidden to converse or serve God, where infidels or ignorant people are present.  
Chap. 12. They forbidden preachers to read the works of learned men, for understanding God's word.  
Chap. 13. Public reading of Scriptures, without interpretation, forbidden.  
Chap. 14. The office of Readers dissallowed by some.  
Chap. 15. They forbidden private prayers of preachers in the pulpit, before public service; and they forbidden all private prayers of people in Churches.  
Chap. 16. The principal opinions of Antinomians or Libertines.    


CHAPTER 1. Against usurping privy meetings, for exercising ministerial duties, pretending mutual edification: as also of night meetings.  
Question MAY we not at all times, and in all places convocat people for mutual edification, not seeking liberty of their Pastors, as did the apostles and disciples?  
Answ. Not only men not called to preach, but also Pastors and Preachers may not do it. 2. The apostles and disciples might lawfully preach publicly & privately in all places, without usurpation, for none other had the ministerial charge but themselves. 3. Preachers law fully called by men first teaching true doctrine, and afterwards they turn apostats or heretics; thereby they loss the right of a lawful calling, for GOD sendeth none to teach errors and heresies, and men have no warrant of GOD to call them. These apostats and heretics are become usurpers of the places whereunto they were called, and therefore sound teachers may convocat privy meetings in these parochs without their warrant, and without usurpation. But it is usurpation to do so in the parochs of sound teachers. 4. Paul forbade Timothy to lay hands upon any suddenly and that he should not be partakers of their sins, 1 Tim. 5.22. Women may not speak publicly, 1 Cor. 14. They may teach younger women privately, Tit. 2.3. and they who admit men untried, unqualified, and without imposition of hands, are partakers of all their sins, he resies and abuses, which they bring into GOD'S church. 5. The apostles themselves might not preach in any place uncalled. The Lord forbade them to go to the Gentiles, and to the cities of Samaria, and bade them go to the lost sheep of the house of Israel, Mat. 10. But after his resurrection he sent them to all nations, Mat. 28. Paul (Act. 20) biddeth Pastors take heed, not to other men's flocks, but over which the holy Ghost made them overseers. The Spirit suffered not Paul and Timothy to preach in Bythinia and Asia, but in Macedonia, Act. 16.6. Many pretend private meetings, but they plead for public meetings under this name.  
Quest. How are they public?  
Ans. In respect of persons, place, and manner of exercise. 1. The persons are not of one family only, nor two or three of sundry families, meeting occasionally, but oftimes many families, and persons of divers families towns and parishes, etc. their number exceeding sundry parishes. 2. The place though it be a chamber, or house ordained for private uses, yet they make them public houses, appointing them for ordinary public meetings and public exercises: Churches are for no other respects made public houses. 3. The exercises are publictin their usage: for they do not every two and two, or two and three, or three and three confer privately together, but one speaketh to all the rest, and oftimes many speak one after another: So these meetings are more public than ours, where only one or two speak publicly.  
Quest. Can the privy meetings of two or three usurp the ministerial charge? Ans. Two or three may usurp over the dignity and office of kings, as really as two or three thousand, though the usupation of a greater number be more notable. If they appoint one of their number continually, or every one their time about to be king over the rest, prescribing and executing laws, and receiving royal honour and obedience from the rest, not being deputed by the lawful king to that effect, it is usurpatition. Paul, Rom. 13. saith, There is no power but that which is ordained of God: yet without usurpation we may admonish and counsel one another to do all  duties. Such usurpation may be in every jurisdiction of princes, rulers and magistrates, etc. So in the ecclesiastical jurisdiction, if two or three establish an ordinary custom of preaching, and of doing ministerial duties, whether one alone, or every one their time about do the charge; they not being deputed, nor warranted by the ordinary pastor, it is usurpation. In a well ordered city the citizens suffer none to encroach upon their callings, liberties, and privileges: much less should such abuses be tollerat in a well ordered church. 2. Pastor's may preach both privately and publicly in their own parishes. If in their infirmity, absence, or lawful distractions, they employ others in their places, it is a lawful calling. 3. Men may teach their own families, it is warranted by GOD, though like Abraham's family, 318. souls dwell together. 4. All other meetings should be occasional, not hindering family worship, not ordinary public worship, nor the duties of servants to their masters, of children to their parents, and wives to their husbands.  
Quest. What meetings are occasional?  
Answ. Such as are not of set purpose appointend for ordinary ministerial exercises, but when by the providence of GOD men meet for other occasions, either  or ecclesiastical, as 1. when two or three together take occasion of the public preachings in the Sabbath, to repeat the things they have heard: 2. They may edify one another going together unto churches. 3. Within the churches, before the public exercises begin, and between preachings, and when they are ended 4. At the preaching men may stir up one another unto attendance by example and exhortation: 5. Returning home they may use conference. 6. Walking or sitting in the fields. 7. Meeting two or three together at markets or public places. 8. Eating or drinking together. 9 In buying or selling together their speeches and purposes should savour of holiness, and of a godly conversation, and of a good conscience. 10 Labouring together in a calling, and in all honest exercises 11. Going to wars together, 12. In doubtsome matters inquire at their pastors, or other learned men, 13. At public catechising men may learn, hearing the answers, also the preachers should cause some rehearse conceived and set forms of prayer, that others may learn to pray, and schoolmasters should do so to their disciples 14. And by missive letters, as the Saints did edify one another in the primitive church. 15. And sailing together. 16. Riding or travelling on journeys. 17. Meeting at burials. 18. At extraordinary feasts. 19 At family worship catechise them, teach them to pray, interpret obscure passages of Scriptures, take an account what they have heard at public preachings. If any occasionally come in, he may hear these exercises. 20. Visiting the sick, the father less, the prisoner, the afflicted. 21. Visiting friends and acquaintance. 22. By a godly life & conversation, good example edifieth daily.  
Quest. Do not the Scriptures warrant us to meet ordinarily, for ministerial exercises and mutual edification, as Hebr. 3.12 Exhort one another, while it is called to day. Heb. 10.25. Let us consider one another, not forsaking the assembling of ourselves together, as the manner of some is, exhorting one another, &c Pet. 4.10. As every man hath received, even so minister the same one to another. 1 Thess. 5.14. Warn them that are unruly, comfort the feeble minded, support the weak. Coloss. 3.16. Let the Word of GOD dwell in you richly, in all wisdom, teaching and admonishing one another.  
Answ. 1. Such places persuade mutual edification, which may sufficiently be done at the foresaid occasions: but no scriptures do warrant the usurping meetings: GOD'S word rather terrifieth from such usurpation and boldness, as is seen in Vzza, smitten to death for touching the ark, and king Vzzia smitten with leprosy for offering incense. The earth swallowed up Korab and his company, which were Levits, for seeking the Priesthood, Numb. 16. The sons of Scaeva were wounded by one possessed with a devil, for usurping the apostolic charge: these offices were good, but the persons were not called. Moses sent of GOD to Pharaoh, fearing his own weakness, desired the LORD to send another: But now men, neither sent of GOD, nor fearing their weakness, usurp the charges of others. 2. In Hebr. 10.25. the apostle forbidding to forsake the assembires, speaketh not of usurping meetings-but of meetings where the apostles and preachers lawfully called were present, wherein the people exhorted one another to observe and practise such things as were preached; and the People asked resolutions of their doubts from the Preachers: As, What shall we do to be saved? Are they many that shall be saved? How often shall I forgive my brother, unto seven times? What shall be the signs of thy coming, and of the end of the world Declare unto us this parable, etc. Math. 18. and 24. Act. 2. etc. yea of times men did forsake the assemblies where Christ preached.  
Qu. God giveth not men talents to be hid up, but to be useful to others. Ergo men should assemble for exercising their gifts.  
Answ. 1. Doubtless Korab, and the foresaid usurpers had gifts which they could make use of, but they had not a calling a. Men wanting a particular calling, may sufficiently use all their gifts in their general calling, and Christian conversation, at such occasions as are forementioned. 3. Because some can govern a kingdom, shall they therefore take to themselves royal jurisdiction and government. 4. Gifts are not hid up, if men be willing to use them, as GOD offereth occasion: if no occasion be offered, thy ready and willing intention excuseth thee: thy gifts are not idle, if thou gain thine own soul by them.  
Quest. The gifts of every member should redound to the whole mystical body of Christ, Therefore we should convocat many to be partakers of our gifts.  
Answ. A hurt finger disquieteth the whole body: if it be cured the whole body is eased; so he that doth good by one member of CHRIST, doth it to all: yea CHRIST este emeth it done to himself.  
Quest. Should we not edify mutually, seeing it is said in Zacharie, 8.21. The inhabitants of one city shall go to another, saying, Let us go speedily to pray before the Lord of Hosts, and I will go also, etc.  
Answ. Are these either private or usurping meetings, when they go openly to worship in the temple, as GOD'S people did yearly at the three great feasts: So do the people of sundry towns in divers kingdoms go together into one church. 2. Is mutual edification hindered, when thou art forbidden to do it in an usurping way, having lawful occasion beside: you may thus say, We hinder you to live, because we forbidden you to live on robbery and thift, having sufficient lawful means beside.  

Of night Meetings.  
Quest. MAY we not meet for mutual edification in the night time, seeing the Apostles practised it. Act. 12. When Peter came to the house of Marry, and Act. 20. Paul preached until midnight.  
Answ. Usurping meetings are neither lawful day nor might. 2. In time of persecution, and when God's church was not in a settled estate, the Apostles and Disciples might lawfully meet privily and publicly, both day and night, without usurpation, for none had the charges but themselves. At that time it was extraordinary that people heard any preaching at all; therefore they spent both the day and the night in hearing, not knowing of the like occasion again. Paul preached never so long at Troas before nor after, and he departed on the morrow. The people conveened occasionally at the house of Marry, because of the present persecution, to exhort one another unto courage and constancy, and to pray for the deliverance of Peter, and other persecuted Saints. 3. You have daily occasions of public preaching, Varitas non quierit angulos, the Truth and the Professors thereof seek not to be employed in corners and secret places, if they can find commodious public places, though persecution may chasse them unto secret places: But you affect secret places, when you have suficient public, it bewrayeth that your novations agree not with the truth.  
Quest. What offences are effected by the usurping priuìe meetings?  
Ans. They have no warrant of God, but the charge of ordinary public and privy meetings, for religious exercises are committed to ordinary Pastors, and family exercise to the Masters of families, or their deputies. The Lord said, Math. 10. That which I tell you secretly, proclaim you on thee house tops. Many things are more lawfully done in persecution, and apostasy, and in the beginning of a church, than afterwards in time of peace and liberty. 2. They bewray some unwarranded exercises, and though the exercises be lawful in themselves, yet this secret usage of them in time of liberty shameth them, as if they were works of darkness: the enemies of the truth have a fit occasion so to judge of them, and to slander the profession. 3. The fruits of private meetings, which they call mutual edification, are not greater knowledge of God's word, and more devotion, and holiness of life, than all these who are content of the lawful ordinary meetings, but they are greater ostentation of these things, and the contempt of such as follow not their courses; the contempt of sundry religious exercises, allowed by God in his word as set forms of prayer private prayer in the pulpit, and in public places, etc. They spread abroad erroneous novations, people forsake their own pastors, who preach against these novations, leaving their churches almost empty, and they follow other preachers who countenance their errors; they so disgrace the Ministry, that their travels can do little or no good to their own flocks. 4. Thus they disgrace the ordinary public meetings, as if they were but cyphers, and unprofitable for edification; thereby they cause a schism, but they are called schismatics who refuse to be schismatics. 5. They scar pagans and heretics from conversion, who think that they meet for some lewdness and filthiness, which they dare not do openly. 6. Heretics at such meetings (the Gospel having liberty) wont to spread abroad their heresies; who could censure them? for none knew what they taught, until that so many were infected, that their errors could be no longer kept secret, and then they professed them openly. 7. The papists in Scotland did meet privately for idolatrous worship, whereby they made way for the power of prelars that they began to obtrud their traditions publicly. 8. Though the brazen serpent was a divine ordinance, yet when they became a mean of dishonouring God, and of spiritual hurt to the people it was destroyed: So though privy meetings were tolerable in time of apostasy, yet when they now bring forth such bitter fruits, they should be abolished. 9 The Patriarch, themselves were priests, until that the levitical order was established, but afterwards king Uzzia was punished for offering incense. Bezaleel & A holiab might touch the ark, and look into it, when they were making the vessels of the tabernacle, but after the consecration of these things they might not touch them, nor look into the ark no more than Uzza and the Bethshemits. So it is usurpation to use such meetings, when a lawful public order is established.  
Quest. If the general assembly est ablish such meetings, can they be hurtful?  
Ans. If the kings and people of Israel had established a liberty, that the people might choose rulers and judges over the whole kingdom, whensoever they pleased, nevertheless that they had kings. If much treason and usurpation was committed when the king only rules, much more should be committed by the multitude of rulers: So when the public ministry is so contemned, before the establishing of such meetings, much more should it be after all should be in confusion; neither  nor spiritual rulers should keep people in order. 2. If a Lord send for some unruly servants to do some service, they come to him passing through their neighbours standing corn, though many plain passages be beside: if any reprove them for treading the corn, they accuse the reprovers as enemies to their Lord, & to his service, because they are forbidden to go to him in an unlawful & backward way and they prove that their Lord bade them come that way only, because he bade them come to him: So the defenders of privy meetings accuse their brethren as enemies to mutual edification, because they forbidden them to do it in an usurping way, having sufficient lawful occasons beside: they prove that they should do that duty in an usurping way, only because God's word biddeth them do that duty. 3. Solomon sayeth, Thoverb. 9 Stollan waters are sweet, and bread eaten in secret is pleasant: So secret meetings a stolen worship, unwarranted novations, and usurped exercises are so sweet to some, that they confess, that when they are wearied with labours in the day, yet they spend a long time in the night at these meetings, without sleeping, which they can not do at the ordinary public exercises of God's worship in the day time. Naturally all men are inclined to obey humane traditions, more strictly than God's ordinances. One preaching at the privy meetings is sweeter than many in a lawful ordinary way, and many come together for privy prayers, who abhor the ordinary public prayers: So papists keep the festival days of Saints more solemnly than the Lords Sabbaths. 4. Some make this hability of night-waking an argument to prove the lawfulness of privy meetings, and night-meetings: But it may as well prove the lawfulness of theft and of whoredom, which are done in the night by men who watch for that end; And papists who watch in the Canonical hours of the night, shall as soon prove that poprie is lawful.  
Qu. Should not family worship also be rejected, because men meet privily thereat?  
Answ. Not, for 1. it is Commanded of God, Deut. 4.9, 10. & Deut. 11.18, 19 Psal. 74. from 1. to 8. the usurping meetings have no such warrant, and therefore can not look for such a blessing. 2. Families profess their meetings before all men; they hinder none to come and try their exercises; but none come to the usurping meetings, until they be tried to be of their opinion.  
Quest. Doth not God's Word warrant all privy meetings, for religious exercises, saying Be instant in season, and out of season, 2 Tim. 4.2.  
Answ. 1. That warrandeth not people of  Callings to preach, nor that Timothy should leave his own church at Ephesus and encroach on other men's charges: He must teach in season, and out of season, that is, at ordinary and extraordinary occasions, only where he is called. 2. The apostles might not teach in Bythinia and Asia, Act. 16.6, 7. nor among the gentiles, until they were called after the Lord's resurrection, Mat. 10.6. & 28.9  
Quest. Is it not more comely thus to meet for edification, then to meet ordinarily for excessive drinking, and idle conference, as some Preachers have done?  
Ans. 1. Both are unlawful and excessive: the one exceedeth the limits both of their Christian calling, and of their particular lawful calling over other men's charges; the other exceedeth the necessary and lawful use of God's benefits. 2. Thus Josephus surnamed Justus, who was not chosen with Mathias to be an apostle, and the sons of Scaeva might say, It is more comely to be an apostle than to betray Christ as Judas did; his offence could not warrant them to do that charge, neither can the offence of Preachers justify such usurpation. Because the sons of Eli abused their callings, should Uzza and king Uzzia there fore do the office of the priests. 3. Women may not speak publicly: but if men would preach, let their gifts first be tried, and let themselves receive imposition of hands by the Ministry.  
Quest. May not two or three meet for private prayers ordinarily?  
Ans. One person alone, or one family alone may pray privately and ordinarily, God's word warrandeth both; and if any come into the family occasionally, he may pray and use family exercise with them, the Christian calling warrandeth it: But persons of sundry families may not meet ordinarily for that end; It is usurpation, because the public Preacher or Reader only should convocat persons of divers families for divine service, or in their absence they should depute another; seeing the charge is theirs, nothing should be done of that kind without their concurrence. When there is no public Ministers, by reason of apostasy and persecution, the people then without usurpation may provide for themselves: and likewise when people dwell far distant from Churches. If a Pastor want a Reader, he himself should do the office, or cause one do it with advise of his people.    

CHAP. II. Some forbid fathers of families to interpret any passages of GOD'S word to their domestics.  
Quest. SHould the fathers of families interpret any Scriptures to their domestics? Shall not their ignorance breed error and heresies, making a false gloss on God's word?  
Ans. They should teach them, making a true gloss, & to that effect they should frequently hear preachings, read and confer with others, and inquire of their Pastors the meaning of doubtsome Scriptures; but some idle pastors labour not to understand the Scripture, and would discharge this exercise, because they can not resolve such doubts. 2. Their sympathy with the papists bringeth the same arguments, for hiding the light of God's truth: for the papists say, that laiks should not read the Scriptures, lest their ignorance Breed error and heresies. 3. Heresies were never bred, but by the ignorance of public preachers. The opinions of private men were never so much regarded that men would follow them, to strengthen their heresies. 4. Paul speaketh of a Church in the house of Nymphas, Col. 4.15. and in the house of Aquila and priscilla, Rom. 16.5. Can these be kirks without interpretation of the word. 5. Many by frequent catechising and teaching their domestics, became learned public teachers, Qui docet indoctos, etc. 6. The neglect of such holy exercises rather breedeth heretical opinions both in private and public persons. 7. judge not before the time? public Preachers are not censurand condemned, until their herefies be known, so should private men be used; and though some were guilty, yet the exercise itself is lawful and profitable to such as use it well. Should planting of vines, and public preaching be discharged, because Noab and Lot were drunk with wine, and Arrius turned an heretic? 8. Hirelings, like papists, would have people ignorant, lest too much knowledge make them take notice of the ignorance, errors, and lewdness of their teachers, they are not like Paul, who wished that Agrippa, and all that heard him, were like him in all things, except his bonds. Act. 26. and Moses, Numb. 11. wished that all the people were prophets. 9 By these exercises public preachings are better understood, which faithful Pastors should desire. 10. He that careth not for his family in temporal things, is worse than an in fiddle: if he neglect spiritual things he is no better.  
Quest. Who calleth private men thus to teach their families?  
Answ. GOD in his word, as Deut. 4.9, 10. and Deut. 11 18, 19 they are commanded to teach them, sitting in the house, walking in the way, lying down and rising up. The Psal. 78. from 1. to 8. biddeth men teach their children in all ages the testimonies and works of GOD. Where are they written, if not in his word? How can they teach them, if they show not their meaning? This command is not ceremonial but moral. The fift command willeth both parents and children to do their duties: Natural parents should also be spiritual parents, in bringing up their children in nurture, and in the fear of the LORD. How can children fear GOD, without the knowledge of his word, see Ephes. 6.4. 2. When Paul desired aged women to teach younger women Christian duties, he made not humane philosophy the ground of their instructions, but GOD'S word, saying, That God's word be not blasphemed Tit. 2.5. Of the duties of family exercise see the preceding chapter, in the answers to the fourth question.   

CHAP. III. They forbidden all set forms of prayer.  
Q. WHat is a conceived form, and what is a set form of prayer?  
Answ. All set forms are first conceived, being form according to his conception that prayeth; then if any ordain them to be used again, how often so ever, 1, 2.3. daily, etc. so far are they set forms, because they are set & appointed for a more frequent use, 2. When Christ in garden prayed thrice, using the same words. Matth. 26. at the first expression it was a conceived prayer, but afterwards a set form, which he set and ordained to be said again at two divers times. 3. If people concur, using the words of him that conceiveth, it is a set form to them, for they conceive it not, their concurrence is a second expression of the prayer, it is first expressed by the conceiver.  
Quest. Do none pray nor wrestle with God by the Spirit, but in a conceived form?  
Answ. GOD commanded the high priests to bless the people in a set form, Numb. 6.24. Is not GOD'S Spirit the inditer of all GOD'S word? 2. When the Israelites in the wilderness began any journey, at the taking up of the ark Moses said, Arise O Lord, and let thine enemies bec scattered: and when the ark rested, he said, Return O LORD, to the thousands of Israel, Numb. 10. Our LORD in the garden said thrice a set form: and albeit the Evangelists differ in repeating the words of his prayer, because they only pointed at the matter thereof: yet Mark at his second, and Matthew at his third prayer, affirm that he said the same words; and on the Cross His complaint was words of the psalm 22.1. My God, my God, why baste thou forsaken me? and His last prayer on the Cross was words of the psalm 31.5. Into thy hands I commit my Spirit. He had never a greater presence of the Spirit, nor a greater wrestling with GOD against the sense of his wrath; against Satan, death, hell, and all the power of darkness, which he overcame by the same Spirit, who never left him in his greatest agony. 4. Paul in the beginning of ten Epistles, said, Grace be unto you and peace from God the Father, and from the Lord Jesus Christ, they say he might well do it, writing to sundry people: Thus they yield that some way he might have the Spirit, using a set form; but he wrote two epistles to the Corinth's, and two to the Thessalonians, using this salutation, and two to Timothy, using another salutation. 5. In psal. 57.1. are the words, Be merciful to me, twice repeated. In psal. 68.1. the foresaid words of Moses are repeated. In psal. 80. is a set form thrice repeated, viz Turn us again, O Lord, and cause thy face to shine, and we shallbe saved, this is insert among conceived prayers. In psal. 136. which was daily sung in the temple, 1 Chron. 16.41. is a set form of praise 26. times repeated, viz for his mercy endureth for ever. They who reject set forms of prayer, use often this set form of praise in meeter, which is but a paraphrase of the text, 20 the set forms of prayer are paraphrases of the LORDS prayer. 6. Christ who best understood the Spirit of prayer, heard and accepted the devotion of the people, crying, Hosanna, or, Save now, I beseech thee, taken out of the psal. 118.25. which the Hebrews affirm was yearly, said at the feast of tabernacles: and Matthew 21. showeth, that they often repeated the words, both before they came to the temple and also within it. The pharisees in their hypocrisy were offended thereat, but Christ defended and commended it. 7. The last prayer in the Scripture is a set form praying for the coming of Christ, Revel. 22.17, 20. The Spirit and the Bride say, Corns, that is, the Spirit speaks in the church, viz. the regenerate, teaching her to say, Come: And John biddeth them that hear this prophecy, say, Come, and John himself prayeth in the full sentence, saying, Come Lord Jesus. 8. Set forms oftimes seem to have more of the work of the Spirit than conceived forms, for after their first conception, other godly men, moved by the same Spirit revise them; they retain the material, and cancel the superfluous, and they alter and supplee words needful: Though God's Spirit enable men to pray, yet He suffereth humane frailty to be seen in their prayers, to humble them, he giveth no perfection of graces in this life, conceived prayers are not so well tried, though some boast much of them in contempt of set forms.  
Quest. Are any so infirm, that they have need of set forms, more than of conceived forms?  
Answ. Negligent pastors never try it, neither know they that many people never understand, nor can imitate conceived forms, because themselves, and others whom they take notice of can conceive, they think that all men can conceive. But these following among others have more need of set forms, then of conceived forms: 1. Some weak Christians of a honest life, and of good age, could never remember all the Lords prayer, as their Pastors affirm, who diligently taught them: If they cannot remember a few words often repeated, much less variety of words never twice repeated. 2. Others learned the Lords prayer, but cold do no further. 3 Some learned also set forms, by frequent hearing of them, but could never conceive. 4. Some using set forms a long time, in end became able to conceive once in the day, and they also used daily a set form for the weaker sort. 5. Some children could pray nothing at all, until they had used set forms, but afterwards they conceived. 6. Some by a distempered brain can not conceive when the disease rageth, but at other times they conceive; few congregations want some of these, if they have not all. 7. It is a very eloquent and powerful prayer with God, if a humble heart groan under the burden of sin, with faith and fervent desires of mercy and sanctification, though they can scarcely express three words, without these all variety of words and conceptions is but babbling. Moses at the red sea, and Anna at the house of the Lord in Shilo, prayed in the spirit of prayer, not uttering one word: He is a blind judge that measures inward grace by outward eloquence. 8. If there were but one of those weak ones in a congregation, a faithful Pastor should use set forms, to teach them to pray for their private use: they are cruel and merciless shepherds who neglect the weak ones in a matter so needful for salvation. 9 And when they are helped, with a better conscience they may conceive for the stronger sort.  
Quest. When I use set forms, men esteem basely of my preaching, & account me unlearned, if I express not variety of meditations.  
Answ. But when you conceive in the prayers following, they will change their thoughts. 2. For your estimation should you suffer the weak ones to perish, not teaching them to be acquainted with God by prayer. 3. The disciple is nor above his master; the Lord and his apostles used set forms, not fearing contempt, you should do the like.  
Quest. When the Lord taught his disciples to pray, he said not Use these words, but, Pray after this manner.  
Ans. The Evangelists writ both to be after the Lord's meaning. for Math 6. saith, Pray in this manner: Luke 11. saith, When you pray, say, Our Father which art in Heaven, etc. The speech of Matthew who did first write the Gospel, can not be the interpretation of the speech of Luke, who had not as yet written it; for the custom of the Scripture showeth, and the order of nature requireth, that the interpretation should be given after the obscure words, but not before them. 2. If the LORDS prayer contain things needful for us, we may use the same words, to express the same things, which CHRIST the wisdom of the Father used: If it signify not things needful, it were a fools sacrifice to pray after the manner thereof, seeking things needless. 3. Therefore modest Christians more wisely do conclude their own prayers with it, acknowledging thereby it to be more perfect and significative, than any prayer conceived by sinful man. 4. Some call it hard and obscure, Preachers should explain obscure Scriptures, chief which are daily in use. If thou think it obscure, thou canst not form a prayer like it, nor imitat the thing thou knowest not: nevertheless use this prayer, for the Lord unto whom nothing is obscure, knew that it meant things needful for thee, and pray the Lord to hear thee after his own meaning in it. 5. Some strain out a gnat, and swallow a cable, abhorring all set forms of prayer, and yet after Divine service they say the blessing in a set form.  
Quest. It is not mentioned in Scripture, that the apostles said the Lord's prayer, Ergo we should not say it.  
Answ. Charity should persuade us that they obeyed the Lords commandment in using it, seeing no Scripture saith the contrate: Many of the apostles had they never faith and repentance, nor the love of GOD, and honoured they never their parents, because particular mention of these things are not in Scripture.  
Qu. Is it not a tautology to conclude our prayers with the Lords prayer, seeing we have prayed for the same thing already  
Ans. A tautology is a needless repetition of the same words or matter, but when we repeat the same things, to show the vehemency of our desires, it is not needless. 2. A conceived prayer repeateth oftimes the same matter though it change the words. 3 To this effect, the Lord in Math. 6. after the Lord's prayer, taught us to say the word Amen, which summarily includeth in it the whole prayer. 4. Every repetition includeth in itself a new complaint, as if you would say, I am not sufficiently sensible, nor comforted in the assurance that my former words were accepted, therefore I pray again for the same things No man hath power and authority from GOD, to abrogate or despise any form which GOD'S word approveth.  
Quest. If we use set forms, we should only use the Lords prayer, for no other form is enjoined to us.  
Answ. The apostles also used other set forms, and so do we: they spoke by the Spirit in using them also.  
Quest. In Numb. 6. the Lord said, Thus shalt thou bless, that is, in this manner: He said not, Use the same words. Ergo the Priests used not a set form of blessing.  
If thus import the same sense, than it is a set form of sense: why may not the same sense have the same words? seeing the words are a manner of speaking, as the sense is a manner of signification: no words can better express the same sense, than the words that God's Spirit hath dited. 3. The text showeth that the priests should have used the same words: for the Lord saith, Thus shalt thou bless, saying, The Lord bless thee, they are bidden say, The Lord bless thee, this is the manner how they shall bless. 4. Albeit the priests had used only conceived words, yet the despisers of set forms bless only in a set form.  
Quest. What call you stinted prayers? Are they lawful?  
Ans. Both prayers and divine praise are stinted, when men willingly reject the full liberty of using them which GOD hath granted. GOD in his word hath given us alike warrant and liberty, to use both conceived and set forms of prayer, he that rejecteth any of the two, stinteth to himself the form which he useth, and restraineth the liberty which GOD'S Spirit hath granted in rejecting the other form. The papists in their service book have stinted set forms: others stint unto themselves conceived forms; though they alter the words, yet they stint the form: but we stint neither the form nor the words, because, 1. we use both the forms: 2. we sometimes change the forms, a set form into a conceived form, or we use diversity of set forms in the same purpose, and so we stint not the words of a set form. 3. At the end of a conceived prayer we sometimes say a set form, as the LORDS prayer, or the blessing, & sometimes we conceive words at the end of a set form. 4. Sometimes we mix words of a set form among conceived words.  
Quest. Do not many through envy complain that we abstain from set forms, because themselves want eloquence.  
Ans It is as true in some who want it, as it is true in others who have it, that they despise such as want it. 2. But it is not true in many both private and public persons, who have as much eloquence as you have, and yet they use set forms, not only to countenance the lawful practice of Christ, his prophets and apostles, but also, because GOD'S Spirit worketh by it, and warrandeth it in his word, as he doth conceived forms.  
Quest. Should not all men conceive at all times, for God's word proveth that all men can conceive, as joel 2.18. I will pour out my Spirit upon all flesh, and Zacharie 12. I will pour out upon the house of David, and upon the inhabitants of Jerusalem the Spirit of grace and supplication.  
Answ. Thus you prove that both private and public persons can conceive, which we deny not of some; but negligent pastors know not that others can never conceive, nor yet understand men's conceptions, they know not pastoral duties, who know not this both of young and aged persons. 2. But you make a false glesse on these texts, as if the pouring out of the Spirit in Joel, were only a giving of the gift of conceiving prayers. Peter Act. 2. interprets it to be the extraordinary gifts of the Spirit, given unto GOD'S servants in a greater measure than was usual, as diversities of tongues, prophecies, visions, working of miracles, etc. and also the ordinary gifts, as faith hope, charity, humilie, temperance, etc. were given more largely: and you interpret the Spirit of grace and supplication in Zacharie, to be only the gift of conceiving prayers, as if Christ, his prophets and apostles wanted the spirit of grace and supplication, when they used set forms.  
Quest. Are not conceived forms of greater dignity, and therefore we should not use set forms?  
Answ. Doth GOD abolish the Moon and Stars, because the Sun is of greater dignity? Shall a man cut off his little finger, because the other fingers are stronger? Shall the Sacraments be neglected, because the Word edifieth more? 2. The two forms of prayer are of equal dignity in these respects, viz. they have one author, the holy SPIRIT, who dyted them in his Word: they are both in one language; they both signify alike excellent and spiritual things, & both alike able to stir up our devotion, otherwise the LORD would not have used set forms in his greatest extremity: it is out corruption that hindereth us to make such use of them: Eloquence and variety of words are much admired by Pagans, and natural men, like Agrippa, who was almost persuaded to be a Christian, and yet was void of sanctification. Our corruption doth still dote too much upon the same, though we be Christians, so that we contemn the other form which Christ and his Saints made use of. 3. All the prerogative of a conceived form, is, that it expresseth more meditations than a set form; but it neither maketh our prayer more acceptable unto GOD, neither can it express more excellent things. The examples foresaid of Christ and his Saints do show that GOD accepteth the one as well as the other; and if he make a difference, it is his custom oftimes to respect more of the things which the world esteem least of: so CHRIST in his greatest extremity choosed a set form, as was said before, see the rest in the next chapter.   

CHAP. FOUR They forbidden all reading of prayers.  
Qu. SHould not set forms be said from the memory, or from the heart? that is they should be said perqueer, seeing reading of prayers is not commanded in Scripture.  
Answ. Neither repeating from the memory, nor conceiving of prayers, nor singing of psalms on a book, nor off the book, are commanded in Scriptures, should they therefore not be used? The duties of prayer and praise are commanded, and these circumstances are lawful & useful, and no ways hurtful to these exercises. 2. Whether you read them out of the invisible book of your memorit, or from the visible book of paper, the words are alike heard by the people, and the devotion of both reader and hearer is alike stirred up thereby, if the corruption of our unruly hearts and itching ears hinder not.  
Qu. Is it not ridicolous, if a child ask from his father bread or a fish on paper so is it to read prayers unto God.  
Answ. It is as comely thus to seek benefits from God, as to praise him on paper for the same benefits at the singing of psalms.  
Quest. The psalms are the text of Scriptures, read prayers are not so.  
Answ. Our psalms in meeter are not the text of Scripture, otherwise preachers should make sermons on them, they are but paraphrases of the text, having the same sense. So are our read prayers paraphrases of the LORDS prayer, or of some petitions in it, for all things needful are generally included in the LORDS prayer, and particularly in other Scriptures.  
Quest. Read prayers express not all our wants, Ergo they should be rejected.  
Answ. It is no matter, if they contain things perpetually needful, the Preacher at the end of his read prayer, or afterwards in his conceived prayers may express more wants. 2. Neither do his conceived prayers express all his own wants, nor yet the wants of the people, he never knoweth them all. 3. The Lord's prayer concluding our prayers, may supplee all the omissions of our imperfect prayers, though we know not all our wants. 4. Thy speech reproacheth the LORD, and his servants, who sought oftimes a supplee only of some wants. The Lord said, Father, forgive them, they know not what they does If it be possible take this Cup from me. Abraham prayed for Children, Jacob for food and raiment, and safety from his enemies, the apostles for increase of faith, Paul that the messenger of Satan might be taken from him. Many prayed that Christ would cure their diseases, Christ never censured such prayers, but pharisaical holiness censureth prayers that express not all their wants, which their own prayers could never do. 5. If by faith we seek but one thing with inward desires, and outward expressions, this prayer is perfect in respect of the essence, and nature of prayer; so is every petition of the Lords prayer or the meaning thereof: but the whole sum of the petitions is perfect, in respect of the enumeration of things needful: this enumeration needs not be said at all times (as the foresaid example show) though we have need to seek them daily, we may seek more or less of them, as we are sensible of these wants.  
Quest. Is it needful to read prayers publicly?  
Answ. Yea, for many learned men of good understanding and conception have weak memories, & through diseases in the head men sometimes forget words, which at other times they remember: it is best therefore not to trust in the memory.  
Quest. Rom. 8.26. It is said We know not what we should pray, Ergo we should not use set forms, for men know not what matter is in them? Ans. If we should not pray when we know the matter, neither should we conceive if we know the matter. 2. Much less when we know not the matter, for ignoti nulla cupido, we can not desire the thing we know not our desires are the best part of our prayers. 3. But the text speaketh of the manner, saying, We know not what to pray as we ought, and the Spirit helpeth our infirmities, and intercedeth for us, that is, he assisteth us to pray, not with variety of words and conceptions, but with groan that can not be exprissed by any form of prayer: the Spirit groaneth not, but he kindleth strong desire in our hearts, the servency whereof causeth groan. 4. Groan both show our earnest desires, and prove that we know the matter before we seek it. Paul, 1 Cor. 14. saith, I will pray with the Spirit, and with the understanding also  
Quest. Doth not the Spirit help us also, by putting new meditations and new desires in our hearts, which were not in our minds when we began to pray, Can this be done with set forms?  
Ans. The Spirit helpeth us also at set forms, making us express the words with a deeper sense of our wants, and with more fervent desires of the things we seek, that oftimes we have not at the beginning of our prayers: both our conceived prayers, and set forms are but lip-labour, if GOD'S Spirit thus help us not. He intercedeth for us, because these and such other of his graces in us, do enable us to pray, and GOD heareth us, because he respecteth these graces, and work of his Spirit in us.  
Quest. What is the Spirit of prayer?  
Answ. Not variety of words, and eloquent conceptions that some may have, without the sanctifying Spirit, but it is an earnest crying unto GOD, with faith and fervent desires and groan, in any form of prayer. Moses and Anna, the mother of Samuel prayed with this spirit, expressing no words at all.  
Quest. Is not that prayer best, that cometh from the sense of our wants?  
Answ. So it is and therefore set forms should contain things perpetually needful, and the sense of them should be perpetual as are increase of faith, remission of sins, sanctification, and such things as are in the Lord's prayer: if any words of the prayer concern the present time only, as war, famine, pestilence, they should be altered or removed, as the evils are changed.  
Quest. Should the Church use the same means of God's worship, both in her infancy and perfect age?  
Answ. The ceremonies are abrogat, our prayers are moral, for by them we confess the LORD to be GOD in the first Command, we adore him in the second, and we honour his Name in the third, using both the form of prayer. 2. If a set form should be abrogat, because the church used it in her infancy, much more a conceived form which was first used, for in it Abraham prayed for children Genes. 15. and for the Sodomites, Genes. 18. Jacob used it, Genes. 32. The first set forms in Scriptures were said by Moses, at the lifting and resting of the ark, 3. It was the fullness of time, and a full age, when CHRIST and the apostles used set forms. Now it is like a doting age, when set forms which were in request with them, are become tastlesse and loathsome to many. 4. As the church in her outward estate had an infancy, and perfect age, so hath every member thereof in all ages. Every man coming in this world, is as ignorant of GOD'S word and worship, as were the Patriarches at their birth; and some are so weak that discreet Pastors should use them like infants all their life-time. It is as good reason to urge people to speak all languages, because the apostles did so, as to urge the weak, ones that have no eloquence, to conceive prayers, because the eloquent do so: it is a tempting of GOD to require of people above their power.  
Quest. Reading is not a prayer, but a receiving into the heart information from the words read.  
Answ. You should speak so of the hearing of both the forms of prayer. 2. We must first know before we speak, we receive information by ocular reading, or looking on the book, and then we speak to inform others, that they may concur with their desires, and with a still voice, and also we speak to glorify GOD with our mouth, as we do with our heart, that he may hear us, though sometimes true prayer may come from the heart alone.  
Quest. No Apocrypha should be brought into public assemblies, but only God's word, and the lively voites of his own graces, men's writings are Apocrypha.  
Answ. men's sermons, the psalms in meeter, and conceived prayers are not Canonic more than read prayers. 2. If they be the lively voices of GOD'S graces, so are read prayers, for godly men gifted with GOD'S graces first conceived them, and they still signify the same things, and men having saving grace, use them as the first conceivers did in earnest prayer, assisted by GOD'S Spirit, so that they make use of them, as if themselves had conceived them.  
Quest. men's writings are not without error, they carry not such majesty as the pen of the holy Ghost, they are not so authentic, confirmed by signs and wonders.  
Answ. Neither are men's unwritten conceptions so authentic  
Quest. Do not read prayers restrain the liberty of GOD'S Spirit, who enableth men to conceive?  
Answ. Not, for nevertheless of them men may conceive as much as ever they did. 2. Did Christ, his Prophets, and Apostles restrain this liberty, when they said set forms. 3.  GOD'S Spirit in his word indicted both the forms, they restrain his liberty who abolish any of the forms from GOD'S public worship, seeing GOD'S word which alloweth these forms is made public to the world  
Quest. Is it not a quenching of the Spirit, to read other men's words, when I should pour forth mine own heart?  
Answ. If you have the same wants, the words of a read prayer are yours, as well as these who first conceived them: GOD doth not appropriate words and speeches to particular men: Thou wouldst have people to concur with thy conceived words, which are no more theirs then read words; if the one be a quenching of the SPIRIT, so is the other, for both are the words of other men, and both are set forms to the people that conceived them not. 2. It is not a quenching, but a cherishing of the Spirit, to use reverently the gifts which he made useful to others, it is a quenching to despise these gifts. 3. Some being in stranger churches were much moved with set forms, thinking them to be newly conceived because they never heard them before; but at the next hearing of them, they become loathsome: So it is not the form, but the novelty of the words which pleaseth men's itching ears. GOD'S word itself often tepeated is loathsome to our corrupt nature. Some judge GOD'S SPIRIT to be like themselves, delighting only in novelty of words, and therefore they make idols of new conceptions, affirming that GOD'S SPIRIT speaketh only when men use new conceptions. The papists banish away conceived forms, others discharge set forms: True grace should make us strive against both these extremities, in the battle between the flesh and the SPIRIT, for GOD'S Spirit indicted both the forms in his word. 4. A set form at the first hearing is esteemed a work of the SPIRIT, but afterwards unconstant people despise the same words, as a work of Satan.  
Quest. Ministers are called to preach, and not to do the office of Readers.  
Answ. Then neither should they read the psalms when they sing, nor text when they preach, as did the LORD out of Esay 61 1: in Luke 4. 2. Prayer is not preaching, if they be only called to preach, they should not pray in any form. 3. Thus some confess against themselves, that a set form may be used, for they say it belongeth to Readers. 4. If Ministers be called to preach, than they may do the office of Readers, and they should do it when they want Readers, for all GOD'S word are canonic preachings of GOD'S truth, his mercies, judgements, power, and wisdom, and of his properties, works and wonders, etc. Ministerial preachings serve for a further explication clearing of the sense, and application of the canonic preachings.  
Quest. Is not the reading of a prayer a neglect of conception, and a shameful prostrating of ourselves to be ruled by men, even to the shame of our heavenly Father, who giveth unto us better gifts?  
Ans. There is no such neglect, seeing you may conceive before or after the reading. 2. If you concur with a conceived prayer, the shame is as great you are no less ruled by men, whose conceptions are no more thine then the conceptions of read prayers. 3. It shameth not but it honoureth GOD, if you reverently use the work of his SPIRIT in others, but when thou despisest that which he approveth in his word, on thy part thou procurest his shame.  
Quest. To read a prayer when men may conceive, it is to bring the weak and the lame, when they have a male in the flock. Malac. 1.14. Answ. But if I conceive before or after the read prayer, I offer the male also. 2. If I read a prayer with faith, with fervent desires, and humble expressions, it is a male without blemish before GOD, through Christ: the Lord, and his apostles, and prophets offered such males, reading set forms from the invisible book of their memory: So we may read from the visible book of paper, which is an artificial memory. A book is a rich treasure of conceptions, an artificial memory a wonderful providence of God, to help such as are weak both of understanding and memory.  
Quest. Should not Christians study to perfection and grow in godly exercises?  
Answ. The growth of Christians is not in multitude and variety of words and conceptions, for Tullius and Demosthenes might then have been Christians who could be eloquent in any subject, even in Christian matters, if they had midled with them, albeit they had been but hypocrites. 2. Neither consisteth this growth in forsaking the form of prayer, which Christ the fullness of all perfection, used and approved in others: but it is a growth in holiness of life, heavenly knowledge, faith hope, charity, fervency in prayer of any form, and in other spiritual graces, and in doing good works. Our Lord in his greatest perfection, ended his life, saying a few words, first conceived by David in psal. 31.5. Into thy hands I commit my Spirit: and Steven said, Lord Jesus receive my Spirit.  
Quest. If any that can walk perfectly, come to his father creeping or desiring to be born by others, will it not offend his father, and procure a refusal, rather than the benefits which be seeketh? So he that can conceive cloquently, if be read a prayer, or say a set form, and so is born up by other men's speeches, be offendeth God, and procureth a refusal of his benefits.  
Answ. He that concurreth with conceived prayers, is as much born up with other men's speeches. 2. Thus the high Priests using the words of the blessing which Aaron first said, and the Prophets and Apostles using such set forms, as are mentioned in the preceding chapter, are here reproached as born up by these speeches, or that they offend GOD, using set forms when they may conceive: and CHRIST is blasphemed as an offender of GOD, and so is a sinner, in repeating his own words again in the garden, and the words of the psalm 22.1. and psal. 31.5. if he might conceive; or he is blasphemed, if they say he used set forms, because he could not conceive. 3. Men walk uprightly both unto GOD, and with GOD, by true faith, in whatsoever form they pray, though blind zeal knoweth no walking, but by variety of conceptions and eloquence. 4. Whether we read words, or say them from the memory, expressing the same wants, the words belong to him that prayeth, as much as to the first conceivers: As the light of the Sun is no more proper to them that first used it, then to such as used it afterwards, so is it with words and languages, which are the gifts of the holy GHOST, whether men acquire them immediately, as the apostles did on the Pentecost, or by studies and education: as all others do.  
Quest. Is it not sufficient that set forms be committed to Readers, for public reading?  
Answ. When prelates did commit baptism, and the LORDS Supper to the inferior Clergy, and themselves did minister confirmation, it made the people despise the LORDS ordinances, and magnify humane confirmation: So when Preachers commit the reading of prayers only to Readers, the people despise them, because the Preachers despise them.  
Quest. I acknowledge the set forms in Scripture, for God's Spirit did indite them, but the set forms out of Scripture have not such authority.  
Answ. Neither have the conceived forms out of Scripture such authority. 2. But GOD to whom we speak hath as great authority when we read our own set forms, as when we read GOD'S word itself, than our reverence to GOD should be no less. 3. Seeing GOD'S Spirit was effectual with both the forms in Scripture, what restraineth his operation from the one more than from the other out of Scripture.  
Quest. The books of Discipline show, that our first Reformers purposed not that set forms should continue for ever in the church of Scotland, but only until that God send sufficient able men, but who can blame giftlesse old and failed men to plead for a stoffe, helping themselves to walk?  
Answ. This reproach redoundeth to our blessed Saviour, and to his servants foresaid, as if they wanted spiritual gifts, when they used set forms. 2. Few, or no preachers, since the first reformation were so unable, but they also used conceived prayers. 3. Therefore it should be insert in the books of Discipline, that set forms must continue in the church, for these causes: 1. For people that can not conceive, that by frequent hearing of them they may remember some words for their private use, rather than to pray nothing at all. 2. For preachers diseased in the head, whereby their conception is troubled. 3. For other preachers, lest afterwards they be diseased, that then the sudden change of the form seem not strange unto the people. 4. Both to countenance their infirm brethren, and to countenance the LORD, his prophets and apostles, who used set forms not through infirmity, but because the words were sanctified, and directed by God's Spirit, and were as acceptable to God, and as able to express their desires, as new conceived words. They who love Christ, should countenance himself and his members, and their religious exercises chief when they are in contempt, as set forms are at this time: this is a confession of Christ, and of his word before men. 5. For repressing the insolency of such as are puffed up with eloquence, doting so upon it, as if God's Spirit were not effectual without it.  
Quest. Should any pray for the space of days, months and years, until that God's Spirit come and assist them?  
Answ. They who want faith can not pray, though they use the words of prayer: yet no man should be hindered to pray: for none knoweth what is in man, but his own Spirit: the Lord suffered babes to come to him, though they understood not the word which worketh faith. 2. They who have faith may pray at all times, for God's Spirit never leaveth his own work, though sometimes he be more or less effectual in them.  
Quest. Should not these novations be received, seeing their defenders are of a godly life and conversation?  
Answ. The danger is so much the greater, for as a godly life helpeth to edify, when men preach God's truth, so the blameless life of the pharisees, and of heretics, did procure great respect unto their heresies and errors, which a profain life could never do. 2. When Paul persecuted the truth, he was blameless, touching the righteousness of the law, Phil. 3.6. 3. If they be godly in life, and of a sound judgement, when they consider these things more deeply, they will glorify God in forsaking them. It proceedeth not from God's Spirit to despise the form of worship which He approved and commanded in his word: such were the Lords prayer, the blessing of the priests, and the praying for the coming of Christ, Revel. 22.) 4. None are more godly than Christ and his apostles, who used both the forms.  
Quest. If people concur with any prayer before the sentence be ended, take they not God's name in vain, not knowing what they pray for?  
Answ. So they do, if they concur by assenting, or saying Amen, before they know the full sentence: it is a mocking of God to seek the thing they know not. 2. If the preacher pray for one that was sick, and the people are informed that he is dead, it is superstition, if they concur: So is it, if he pray that people may show their humility, by kneeling to sacraments or idols, or that they thankfully remember Christ's doings and sufferings, by keeping superstitious days: but they may concur with set forms, before the sentence be ended, if they have them in their memory, because they know the matter.   

CHAP. V Some interrupt God's worship continually, reading the lines of the psalm, by intermissions, in the time of singing.  
Quest. HOW is it that many despise set forms of prayer, and yet they praise God is set forms of muter: When did Gods. Spirit choose the one, and refuse the other: both are paraphrases, and not texts of Scripture, to wit of the Lords prayer, and of the psalms. Some use a double set form, to wit, the mitre, and the proclaiming of linese this was never practised nor commanded in Scripture, as were the single set forms of prayer and praise.  
A. Blind zeal proclaimeth the lines, that such as can not read may sing: but they neglect to repeat a set form (which is more needful) that they may learn to pray privately, rather than to pray nothing at all. 2 The miseries of this life, and happiness of the life to come, do show, that prayer is more requisite now, and praising of God in the next life; we have daily motives of praise, but much more of prayer.  
Quest. What errors are committed, in repeating the lines at singing?  
Answ. There is a continual abusing of God's name in it, for men oftimes sing divine praise, not knowing what they speak of God, as in psal 8.1. O God, our Lord, how wonderful? One that hath not the psalm in their memory, knoweth not if the works, or mercies, or fearful judgements of God, or the great power and cruelty of the enemies be called wonderful, until that the line be sung out, and the next line read. In psal. 84.1. O Lord, since vengeance doth to thee, etc. three lines are sung out, and the fourth read, before they know the sentence; and weak memories forget what they sing, before the second or third line be read: some can not repeat the first line after the reading. They abuse God's name also when the last line is read, albeit they understand it; for it is a none sense to sing only apart, viz. the last line, & not the whole sentence with understanding: and many understand not the sentence, even at the hearing of the last line, because they forget the former lines before the last be read: so God is rather mocked than praised by this blind implicit faith; modest silence hath more true devotion. 2. They say that learned men themselves understand not many words which they both read and sing. Ignorance is tolerable, when God revealeth not the matter, but not when men procure it by a rash practice, nor yet when they will seem wise in the thing they understand not. Will not a king be offended, if his servants speak to him as drunken men, not knowing what they say, but more justly may God be offended at such contempt. 3. The proclaimer of lines of times forgetteth the words of his book, and he speaketh other words for them. 4. Sometimes his book is wrong printed, and he babbleth, as he findeth it. 5. Sometimes people distant from him hear not his voice, because he heareth his own voice, he believeth that all the rest hear it. 6. It is a great contempt of God's worship, at every line to interrupt and mar it, giving place to a reader. Will any interrupt the shearing of corn, by tilling so much ground as is shorn, at the shearing of every sheaf: this interruption is more uncomely. 7. Music orderly used stirreth up men's hearts, to praise God cheerfully: this interruption diminitheth cheerfulness, and hindereth attention unto the matter.  
Quest. It is comely in the church that one part of the people shall sing, and nes all the rest?  
Ans. It is as comely as when some read the word with the Reader, and the text with the Preacher; and as when some use ejaculations at preaching, and not all the rest. 2. It is more comely than that all the people shall so often interrupt God's worship, giving place unto a Reader. 3. God's Spirit thought it comely, that twelve men only should sing at once in the temple & not all the rest, Chron. 25. the rest may praise God in a vocal manner, saying with job, Blessed be the name of the Lord, Or, For thine is the kingdom, power and glory: for Christ in the Lord's prayer did conjoin praise with prayer. 4. The Lord in Math. 11.25. said, I thank thee O heavenly Father, Lord of Heaven and Earth, etc. this was as true praise, as when after his last supper he sung a psalm. 5. At the Lord's birth the shepherds heard, the Angels praised God, without reading of lines, for concurrence of the shepherds: this angelical praise may suffice all the world, if the musical praise be not rightly used. 6. If men have in their hearts the substantial praise of the love, reverence, and of an high estimation of God, the matter is little though all their life-time they want the shadow of musical praise. 7. The ignorant may be taught a more comely musical praise, without abusing of God's Name.  
Quest How shall it be done?  
Answ. Teach them to get in their memories short and material psalms (for they are capable of badrie songs) that once or twice every Sabbath they may sing some of them with the people: they may also sing them in their houses; and they may sing the conclusion, Glory to the Father, etc. It were better in the Sabbaths, after public service to cause them learn to read, then interrupt God's worship with reading.  
Quest. Why do sundry godly men cause proclaim the lines?  
Answ. The blind zeal of some thinketh it the best custom. 2 Others do it only till they find a fit occasion to draw unruly people to a better custom, as the apostles did permit some I gall rites, Act. 15. which in themselves were become dead, until the estate of the church were better satle.  
Quest. May we not thus sing to gain such as cannot read, as Paul gained the weak ones? 1 Cor. 9  
Answ. Blind zeal neglecteth that which is more needful, viz. by repeating prayers to gain such as can not pray: when as men may be good Christians without musical praise all their life-time. 2. Paul might not be an idolater, a drunkard, nor a blasphemer, to gain others from these vices: but he might use or not use the legal rites, which in his days should end, and be buried honestly without sudden violence: he gained people from superstition, you teach them to be superstitious, making them so esteem of musical praise, as if God could not be praised, and themselves could not be Christians without it; you teach them to abuse God's name and to be hypocrites, in singing words that they understand not, so their words & mind agree not together.  
Qu. We thus keep them from idle thoughts, when others are in a holy exercise.  
Ans. You draw them rather both upon idle thoughts & idle words, when they sing that which they know not. 2. Good Christians do confess, that oftimes in their best exercises of prayer and divine praise, when they understand the matter, they are assaulted with evil thoughts; Satan so hateth God's worship what then can be expected of such as know not what they speak 3 When twelve persons only did sing at once, 1 Chron. 29. the Lord knew that their musical praise did stir up holy & reverend thoughts of God in the hearers, rather than if the hearers had sung without understanding: So Elisha prophesied, not being cheered up by his own music, but by a ministrel, 2 King 3. when David danced and leapt before the ark, rejoising that God was present with his people, his joy was stirred up by the music of others, as well as if it were his own music, 1 Chron. 15.28, 29.  
Qu. Do not these Words pertain to all Christians, to wit, that they should speak to them self in psalms and hymns, and make melody in their hearts to the Lord? Eph. 5.22.  
Ans. None can rejoice to the Lord, not knowing a reason of their joy, as they do who sing without understanding: if the sound of singers stir up their mirth and cheerfulness, they not knowing the matter, it is a melody in their hearts, but not to the Lord, except some holy meditations of their own mind concur with the sound. 2. If they rejoice in the assurance of God's favour and mercy, it is a spiritual song and melody in the heart to the Lord, though it want outward music.  
Quest. But in Coloss. 3.16. he biddeth admonish one another in psalms and hymns.  
Answ. When men know not what they sing, they neither admonish; nor are admonished by such melody. 2. Paul admonisheth Christians not to be like Pagans, who at their feasts and other occasions were delighted with badry, filthy, and protain longs, but they should use songs of heavenly consolation, and of spiritual admonitions and instructions tending to edification. See the end of Chapter 6.   

CHAP. VI Some never sing the words, Glory to the Father, to the Son, and to the holy Ghost: As it was in the beginning, is now, and ever shall be, world without end. Some sing them at every passage of the psalms.  
Quest. ARE these words or their meaning in the Scriptures?  
Answ. In Math 28. the Disciples are bidden baptise in the name of the three persons of the Godhead. In 2 Cor. 13.14. Paul prayeth to them. In Esay 6.3. the three persons are pointed at in the words, Holy holy, holy, etc. In Revel. 4.8. is the meaning of the whole sentence, viz. Holy, holy, holy, Lord God almighty, which was, and is, and is to come. In Psal. 45.7. God hath anointed thee with the oil of gladness, above thy fellows, That is, The Father hath declared the Son to be anointed with the holy Ghost, fully dwelling in Him, by whom His manhood is replenished with gifts above all measure: And thus John, (1 John 2.27) calleth the Holy Ghost, the anointing that teacheth. The psalm. 136. biddeth, Give glory to God, pointing at the unity of his essence, in the words jehovah and Adonai, and in the relative, His; and at the plurality of persons, in the words, Elohim, Haadenim; And at His Unchangablenes and Eternity, in the words, His mercy endureth for ever. His mercy endureth not without Himself, for it floweth from Him. In Psalm. 110.1. The Lord said to my Lord, that is, The Father hath said to the Son: And in vers. 2. the Holy Ghost is called The rod of thy strength He is a golden Sceptre, holden out to comfort the godly, but an Tron Rod to bruise the Wicked. Item the three persons are mentioned in the second psalm.  
Quest. Should these words be sung, concluding every passage of the psalms, or should they never be sung at all?  
Ans. It is a necessary duty of thankfulness, to make express mention of our benefactors, so far as we know them; such are the persons of the Trinity. The papists superstitiously said these words at the mass, and at the end of every psalm read in proof, albeit they had read ten psalms in an hour, as if the psalms had no religious use without these words; others reject them altogether. The papist by the frequent use of the words make great show of holiness, that men may take less notice of their errors and heresies. They who neglect the words make a great show of preciseness, that their erroneous novations may seem to be nothing else but preciseness. 2. Therefore these words, or words of the like sense should be used, because the duty of thankfulness should distinctly express our benefactors: and sometimes they should be omitted, to eschew superstition, and the appearance thereof, and to show that God may be praised, expressing only the Unity of Essence, as well as the distinction of Persons.  
Quest. May we not glorify God, sometimes expressing only one or two of the persons?  
Ans. We may do it both in prayer & divine praise: for as the wife is enriched by the riches given to her Husband, so is the Husband by the riches of his wife: Matrimonial union maketh their riches not to be divided. The soul & the body, and all the members thereof are honoured, if a crown be put on a man's Head, a ring on his finger, a chain on his neck, because of the natural union of the members of the body, and because of the personal union, which is a more strict natural union of the soul & body: so if thou honour any of the three peisons, it redoundeth to them all, not only because they all work together in every work that God doth to the creatures, and therefore all the three merit the same glory & honour, but also because of their essential union in one Godhead. 2. This is practised in Philip. 4.20. Unto God our Father be glory. Paul prayed to the Father, and to the Son, 1 Thess. 3.11. and to Christ only, 2 Thess. 3.18. 2 Tim. 2.22. Peter glorisieth Christ, 2 Pet. 3.18. Christ said, Pray, Our Father which art in heaven, Luk. 11.3. If then the Honour expressly given to one of the three persons, redound unto all of them, it can not be prejudicial to any of the three, if the Honour be expressly given to all the three. 4. Albeit neither the whole sentence, nor the parts thereof were so expressly mentioned in Scriptures, as they are, yet either this, or the like sentence, with good reason should be sung in divine praise, because not only the whole book of the psalms, but all the Scriptures, all God's works, & mercies also tend to the setting forth of the praise & glory of all the 3. persons. 5. Christ might have commanded the Apostles to baptise in the name of Father only, or of God ; but He commanded to express all the three persons, to show, that as we increase in the knowledge of God, so we should express more punctually that which we know of God. 6. As for the last verse of the 28. psalm, containing a short prayer for God's people, it is very pertinent to sing it, or the like sentence, with the words of praise foresaid, because prayer and praise agree well together: so Christ conjoined them together in the Lord's prayer, adding to the prayer the words, For thine is the kingdom, the power and glory, etc. and also it is fit oftimes to use such short verses of prayer and praise, as we conclude the singing of psalms, that such as can not read, may get these lines in their memories, to sing them with the people, if they can do no further: this may be done without abusing of God's name, and it is used by many in a laudable custom: Many of the psalms do conjoin praise and prayer, we then may do the same, both at the singing of psalms, and in our prayers.   

CHAP. VII. Some after Divine Service bless the People in a legal manner.  
Quest. SHould not the Preacher after Divine Service, say. The Lord bless you, etc.  
Answ. He should say, The LORD bless us, and save us, etc. not excluding himself in a legal manner, for these reasons, 1. To acknowledge thereby his own misery, and that he hath need of blessing, as much as any of the people, and so he casteth away pharisaical holiness. 2. To eschew Judaisme: the priests did pray and offer sacrifice for themselves, and for the people, acknowledging thus their own sinful condition and misery, but they spoke the typical blessing to the people, in the second person only, not including themselves, Numb. 6. because in it they were not to acknowledge their own misery, but to typify and represent CHRIST, who blesseth really and substantially, and of whose fullness every man receiveth blessing, but he of no man: and therefore when CHRIST came in the flesh, the Priest of Aorons seed being about to bless the people, was made speechless, to show that the true high Priest who blesseth really, was now coming in the flesh, Luke 1. Then he that imitateth Aaron in blessing the people, so far he denyeth CHRIST'S coming in the flesh. 3. To eschew affectation of grandour for though some honest man say, The Lord bless you, etc. through simplicity and custom, yet others do it in ambition, and desire of pre-eminence, thinking the words in Hebr. 7.7. do military for them, viz. The less is blessed of the greater, etc. But the sense is, that GOD almighty is greater absolutely, and every manner of way than all his creatures, because he blesseth them really: and the high Priest is greater than the people, whom he blesseth typically; not every manner of way, but by representation only: thus he represented Christ, who blesseth really; but ambitious men preach their own pride, when they should preach Christ's humility; they bless in the second person, to show their affected vain grandour, that they may be esteemed greater than the people, whose servants they should be for jesus sake, 2 Cor. 4.5.) 4. To eschew conformity with antichristians, for it is also a popish rite: the pope's in the years of their jubilee, in their progress through Rome, they stretched forth their hands towards the people, saying. The Lord bless you my people, etc. Their clergy in the Litany of the service book, are said to bless such as receive orders, including themselves, but when they demit the people from the communion, they bless excluding themselves, to show that they are greater than the people. When the priest endeth his divine service, a bishop (if he present) saith the blessing, to show his grandour above the priests and the people. A deacon if he say the service, if then a priest be present, he blesseth for the same respect.  
Quest. Are not ministers called to bless the people?  
Answ. That particularly pertained to the priests, as well as the bearing of the ark, and the burning of incense and sacrifices, Deut. 10.8. 1 Chron. 23.13. Mimsters are not called to the one more than to the other. 2. CHRIST sent them to preach the Gospel, and not to bless neither typically nor substantially; the one is abrogate, He taketh the other in his own hand: and therefore in his first preaching, he altered the form of blessing: the Apostles used not their form of blessing, but prayed in other words. 3. If a preacher take blessing only for preaching, he may bless the people as he doth himself, he is alike called to both. 4. He may bless new married persons, saying. The Lord bless you, &c because he prayeth for a particular blessing, viz. the prospering of their new begun estate of marriage. 5. If any salute his neighbour, present or absent, he may say, The Lord bless you, etc. that it may be shown unto whom the honour is given; for salvation is a kind of honour given to our neighbour, superior, inferior, or equal, for entertaining friendship, it is used both among pagans and Christians, but ambitious courtesy should not conclude God's worship: though by way of praise people may bless GOD, Deut. 8.21. and by way of prayer beggars may bless Princes, are they therefore greater? When Melchisedeck blessed Abraham, he was greater in a typical grandour, representing Christ, but when he blessed God, he glorified God as a servant, Gen. 14.19. & unto Abraham he sought a blessing from God as a supplicant.  
Qu. May I not say, Blessed are they that hear God's word, and do the same?  
An You may safely do it, for it is a preaching sentence, proclaiming salvation to such as obey GOD'S word. 2. It excludeth neither preacher nor people, and so it is no note of singularity nor pride.  
Quest. Some say, that the priests blessing was no prayer, but a ceremonial blessing?  
Whether it be a prayer, or a blessing, if it be ceremonial, it should not be used. 2. Thus you may say, the moon is no planet, it is but a moon, the words are in the imperative mood, therefore they import either praying, counselling, or commanding. Is GOD inferior to the priests, that they should command him? Is he weak witted, or rash in his interprises, that they should counsel him? 4. The Hebrews who best understand the words, take it for a prayer: so Maimony discourseth of it in a treatise of prayer. 5. Some say that the words are equivalent both to a prophecy, and to the pronouncing of a blessing, so were the words of Noah, saying, God persuade Japhet to dwell in the tents of Sem: but that hindered none of their words to be prayers: the form of pronouncing of blessings, which are also prophecies, but no prayers, are written in Deuter. 28.   

CHAP. VIII. Others reject presbyterial government.  
Qu. IS it lawful, seeing God's church is independent upon any, except Christ, as their supreme, and absolute ruler & head?  
Answ. If that independency forbidden presbyterial government, much more should it forbid  government, which doth less participate in spiritual things, and therefore is less able to rule according to GOD'S word. CHRIST only hath supreme and absolute authority, to rule in all lawful government: In church government men's lives and consciences are ruled by church discipline, and by GOD'S word, the sword of the Spirit: In policy  laws, and the  sword must rule people, but their sword and laws must also be ruled by GOD'S word. 2. All creatures depend immediately upon. GOD in their bodily and spiritual existence, and being in the secret providence whereby he overruleth their actions and operations, and in the secret blessings which he addeth to his bodily and spiritual benefits; but in giving the outward benefits themselves, and in keeping people inorder, they have a mediate dependence on GOD, by using his appointed outward means: thus Solomon, Prover. 8. saith, By me King's reign, and Princes decree justice. See Rom. 13.1. Cor. 6. Of church government, Christ saith, Math. 18.18. Whatsoever you shall bind or louse on earth, shall be bound or loused in Heaven. 3. The budding of Aaron's rod, and the giving of the keys of the kingdom of heaven to the apostles, are infallible witnesses, that GOD hath ordained church government to be ministered by certain persons, qualified to that effect: and that every member of CHRIST'S church hath not this power, see Act. 15. 1 Cor. 5. and 2 Cor. 2) 4. If any offend his brother, why should the offended person tell him thereof secretly, next before one or two witnesses, thirdly to the church, should not the Lord only take order thereof, because of independency? see Matth. 18.15, 16. 5. Paul in 2 Tim. 5.17. speaketh of three sorts of elders, viz. pastors who labour in the word, interpreting and applying it: Doctors who only interpret it, and ruling Elders who labour only in discipline: some make only two sorts of elders, viz. ruling and preaching elders, for both pastors and doctors preach Christ. Presbyterial government is a ruling of GOD'S church by these elders: if it were unlawful, Paul would not vouchsafe double honour on these that rule well. 6 Presbyteries, synodal and general assemblies are meetings of such elders for presbyterial government, the pastor with his elder ruleth his parochin in small matters, remitting greater to the other assemblies. 7. Every man knoweth not all things, therefore matters to be agreed upon are more cleared when manyest wits meet together, and the consent and authority is greater, when manyest votes agree together. Though Paul was an apostle, and Barnabas a disciple, yet the church of Antiochía sent them with other disciples to the apostles, and elders at Jerusalem, (they being a greater number of qualified men) for the clearing of things questioned at that time, Act 15.  
Quest. Seeing a congregation is a perfect church, and hath all things pertaining to a church, may they not choose to themselves a Pastor, without consent of a presbytery?  
Answ. The foresaid independency doth not warrant it, more than that a presbytery shall appoint a pastor unto a parish, without consent of the people. 2. Every family, and every member of Christ hath the same independency, than every family by itself alone, and every person by himself alone, have as good warrant to choose to themselves pastors without the consent of a congregation 3. If a congregation hath more power and authority than a particular person, this taketh away independency, or immediate dependency in outward government: so the professors of independency do: establish a dependency in popular authority, whereupon particular persons depend. 4. GOD'S word, the rule of men's lives, and of all outward government, dependeth not upon men in the being, and secret keeping thereof, for GOD'S Spirit dyted it, and his secret overruling power protecteth it, but the outward power of keeping it, and taking care to see it obeyed, pertaineth to  rulers, who are Custodes intriusque tabulae, they should see both church and commonwealth obey it: This is  government, the outward power of right dividing and applying of it, and of punishing the offenders ministerially, pertaineth to church rulers, this is church government: this rule warrandeth not people alone to choose their pastors, nor pastors alone to choose their flocks. 5. No congregation, nor particular persons have any perfection, that pertaineth to a church, without CHRIST their head, the fullness of all perfection, by whose Spirit his servants were directed to appoint preachers, as followeth, viz. the Gentiles choosed not Paul and Barnabas, but the church of Antiochia were commanded to send them to the Gentiles, Act. 13. And when they ordained elder in every church, the people choosed them not by themselves alone, Act. 14.23. The Baereans choosed not Paul and Silas, but the brethren sent them to Berea, Act. 17.10. and Paul committed GOD'S flock to the elders at Miletum, whom the holy Ghost had made their overseers, Act. 20.28. The cities of Crete alone choosed neither Titus, nor their preaching elders, but Paul left Titus to ordain them; Tit. 1.5. then contemn not the ministerial authority, for CHRIST, the fullness of all perfection, hath given to them the ministerial keys of the kingdom of Heaven.  
Quest. Doth not both  and church government pertain to every member of Christ?  
Answ. Yes, in respect of the good and profit effected by them, but not in respect of their administration: as the benefits of sight, hearing, and speaking, pertain to the whole body, and to every member thereof, but the offices and actions of hearing, seeing, etc. pertain only to the eyes; ears, and mouth. So peace and prosperity, the benefits of these governments, pertain to every Christian, but the administration of justice and judgement, etc. pertain only to sufficient qualified men, chosen to be rulers. 2. They urge impossibilities who would have all Christians to be rulers, for infants can not speak, young children want understanding. GOD'S word biddeth women be subject to their husbands, albeit they have the same independency with them: the most part of men are distracted in their callings by sea and land: men abiding at home can not rule altogether: If all speak. Command, and give out laws together, who can hear and obey? all shall be in confusion: therefore GOD commandeth, nature inclineth, and necessity forceth these governments to be exercised by a few persons fitted and chosen for that end. I have not described the offices and government of elders, but I prove their government to be lawful, which some denied.   

CHAP. IX. Some forbidden the baptism of children before their years of discretion.  
QV SHould any be baptised, before they understand the articles of their faith, and give an account thereof in the Years of discretion?  
Answ. All the apostles, except Paul, were baptised, before they knew many articles of the Belief, as the sufferings of Christ, represented by the water, his resurrection, ascension, sitting at the right hand of GOD, and his coming again in judgement: neither understood they the things signified by the LORDS Supper, though they heard them from His mouth, until afterwards. 2. They that were circumcised, knew not the mystery thereof, being but eight days old: therefore all people should be partakers of GOD'S ordinances, so far as they are capable as did the apostles, and the circumcised. Infants are capable of outward baptism, but not of the Lords Supper, neither of the meaning of any Sacrament.   

CHAP. X. It is said, that Ministers admitted by bishops, are not lawfully called.  
Quest. ARE any lawfully called by bishops or prelates?  
Answ. If any admitted by the ministry degener inton ambitious preiats, the ministerial power not being rightly taken from them by church discipline, they may lawfully admit others to the ministry, but nor to ambitious prelacy, nor to teach erroneous doctrine. 2. If bishops be lawfully deprived of their ministerial office, their admission of others is null. 3. If any start up from a  person to episcopacy, not being first a minister, his admission of others, like as of other  persons, is of none effect: No man can give the power which he never received. John Baptist did preach and baptise, not being called of men, but of GOD.   

CHAP. XI. Some forbid to converse, or praise GOD in the society of infidels or ignorants.  
SHould we sing psalms, or exercise divine service with infidels, ignorant, or reprobate people?  
Answ. The LORD and his apostles never debarred Judas from their divine service. 2. Simon Magus did abide a while with Philip. The Prophets fled not from Saul, when he prophesied amongst them. We should separate ourselves from the wicked, and come out of Babylon, in forsaking their idolatry, and known sins, lest we be guilty through practising or countenancing them: but if their sins be hid, their society are not guilty thereof. 3. Knowest thou the secrets of the heart better than CHRIST and his apostles, who served GOD, and preached daily among infidels for their conversion. 4. If thou be sincere, and void of pharisaical pride, thou will rather condemn thyself than others, as did the Publican, and Paul called himself the greatest of all sinners. 5. Some at the LORDS supper did abhor to take the elements from the hands of laics, as they said, lest they had been wiches, warlocks, or profain. For the same causes also they might refuse to take them from ministers for neither can they know their hearts, and the ministers might abhor to take back again the cup from the people, or to give them the elements. Notable apostats should be eschewed; apostasy itself excommunicateth them from true professors, except they repent. 6. How shall infidels be converted, if the faithful converse not with them, chief at Divine service?   

CHAP. XII. Some forbidden Preachers to read the books of learned men, for understanding God's Word.  
Quest. SHould Preachers read the Commentars' of godly fathers and learned men, for enabling them to preach God's word: for the Lord in Matth. 10.19, saith, Take no thought how or what you shall speak, for it is not you that speak, but the Spirit of your heavenly Father that speaketh in you.  
Answ. He forbiddeth only excessive care and fear, when they are accused before judges, for the testimony of the truth, but not when they preach, though at preaching also they should not exceed in fear. 2. The like speech is in Matthew 6.25. Take no thought what you eat or drink, or put on: Did they therefore always go fasting and naked, not using the means? 3. In Matth. 10. vers. 7.23. he telleth what they should speak. 4. He bade them hear corrupt teachers, viz. the Scribes and Pharisees, when they sit in Moses seat: that is, when they teach conform to his doctrine. 5. The Spirit brought to their memories the things that CHRIST taught them, and so helped them that used the means, John 14.26: 6. The Lord himself made use of the learning of the Doctors, hearing them, and ask them questions, Luke 3.46. He made use of their speeches, Matth. 16. viz. When it is evening, you say it will be fair weather, etc. the like is in Luke 12.5. Matth. 23.16. In his doctrine and parables he made use of the customs and doings of the people. 7. Some speak of moral things with a mourning accent, calling it a preaching from the heart, and from the Spirit, though they never interpret GOD'S word, which is the chief intention of the Spirit in preaching, and the chief duty of the ministerial calling practised by the LORD and his apostles, Luke 4.21. and 24.27. Act. 6.4. and 8.3. and Act. 7.) GOD'S word itself clearly opened is the most powerful mean to enlighten the mind, to move the heart, and to waken the conscience. 9 Why should Timothy give himself to reading and meditation, and commit the things he heard of Paul to such as should teach others, 1 Tim. 4.13.19. 2 Tim. 2.9. And why desired Paul the books and parchments left at Troas. 2 Tim. 4.13. if they were taught only immediately by the Spirit at preaching? 10. Paul maketh use of the speech of Epimenides Cretensis, a pagan. Tit. 2.12. viz. The Cretians are always liars, evil beasts, slow bellies: And of a speech of Aratus, the Athenian poet, Act. 17.28. We are also his of spring: that is, the offspring or creatures of GOD: and of the inscription which the Pagans wrote upon the altar at Athens, Act. 17. To the unknown God: and of the speech of Menander, 1 Cor. 15.33. Evil speeches corrupt good manners.  
Quest. We interpret Scriptures by other Scriptures, and so we show the meaning of the Spirit in his word.  
Answ. That is good to such as know the other Scriptures already, but to others it is like words of an unknown language. 2. The illustration of obscure Scriptures by other scriptures is no interpretation, except the words be plainer nor the obscure scriptures: the words that are most in themselves, cannot be interpret by other scripture because there are no plainer words in scriptures. Item things that are but once written in scriptures, cannot be explained by other scriptures, as the speech of Lomech, Genes. 4.23. I would slay am in in my wound, etc. and the decree of Augustus, taxing all the world, etc. Luke 2.  
3. The LORD did interpret Scriptures by things which were not in Scriptures, as in Luke 4.21. Matth. 11.5, 9, 14, and 27.43.46. verses: Act. 8.33.) 4. To repeat the same things from divers Scriptures helpeth our faith in showing the agreement of the writers, but it interpreteth not, except the words repeated be plainer: therefore use also for the ignorant literal expositions and illustrations used by learned men, and amplify them for their capacity.  
Quest. Men should not read, nor preach any thing but Scriptures, for Paul said, 1 Cor. 2. I determined not to know any thing but Christ, and Him crucified.  
Answ. That is, He would know nothing as principally belonging to his calling, but the doctrine of our salvation, procured by CHRIST and his sufferings: all other sciences and learning should be servants unto this, otherwise how did Paul know the means of learning foresaid. 2. Some affirm that themselves speak nothing but the texts of Scripture, which they never did, nor can do, except they only do the office of readers: for neither the speeches of their method, analysis, and division of the text, nor their doctrine, application, and uses, nor the numbers of chapters, and verses are in the text.  
Quest. In using the works of learned men, you seem to allow their errors, who allege the church, or counsels, or fathers, or pope's, to be supreme judges of contraversies, and infallible interpreters of God's word?  
Answ. Then CHRIST and his apostles should also seem to do the same, for we imitate their practice. 2. If a king or his deputies make people understand his laws, by the manner of speeches and words of the people, are the people therefore interpreters of the laws: So is it if we interpret GOD'S word, using the speeches of men.  
Qu. How hath Christ interpret God's word in the Scriptures?  
Answ. By making some Scriptures so evident, that they need no other interpretation from the Scriptures, if the reader understand only the language: Such are these, Are they not twelve hours in the day? The servant is not greater than his master, etc. This evidency and plainness is in stead of an interpretation. 2. By providing other plainer Scriptures, for opening up of obscure scriptures. 3. Though we find not the meaning of some Scriptures, yet we find sufficient for our edification.   

CHAP. XIII. Some forbid the Scriptures to be read without interpretation.  
Quest. IS it not lip-labour, and idle words, to read the Scriptures publicly without interpretation?  
Answ. All the Scriptures can not be read without interpretation, for many Scriptures do interpret others.  
Quest. But also they must be interpret by the studies and commentaries of learned men, otherwise he that readeth them is like a woman holding out a tomb pape void of milk, that the infant can not feed thereon?  
Answ. Peter calleth GOD'S word sincere milk 1 Pet. 2.3 therefore it feedeth by itself: hence he and other Apostles wrote epistles without such interpretation. Some milk is thin, that children may easily feed on it, some is hard and curdled, which must be made thin and rarified by herbs: So some of GOD'S word is plain, and easy to be understood, some Scriptures are hard and obscure, but they are rarified and made plain, that people may understand their Preachers by prayer, meditation and reading, obtain of the LORD the understanding, the gifts of interpretation, right applying and dividing of the word of the old and new Testament, which are the spiritual papes of the church: these gifts are the herbs which rarify this milk, and make it plain for the people's capacity. 3. The obscure scriptures should be read, for that which is obscure to some is plain unto others; and also GOD'S Spirit can help our faith by obscure scriptures, as when CHRIST cured the blind with clay, which otherwise maketh blind. This is known, when men say in their hearts, I know whatsoever you obscure scriptures signify, it is for my well; and if it be needful, GOD will revale it to me. 4. Moses without interpretation did read publicly the books of the law, Exod. 24.7. Josua did the same, Jos 8.34, and Shaphan the scribe, 2 King. 22.10. The Eunuch read Esay, Act. 8.28. Philip reproved him not for it: though he understood not the particular, yet he might be edified by some generals in it, before that Philip taught him: he saw in the words a rare example of patience and humility, fit for his imitation, viz. One led like a sheep to the slaughter, that opened not his mouth against his persecutors. No chapters in the scriptures wanteth some plain things in generals or particulars.  
5. Prophecies and obscure Scriptures should be read and heard as reverently and attentively as the disciples heard obscure things out of CHRIST'S own mouth, and they learned humility, not being wiser than CHRIST, making a gloss of their own upon his words, but patiently did attend, until the LORD after his resurrection, and the holy Ghost after his ascension did teach them.  
6. John calleth them blessed that heareth and readeth this prophecy, though many things in it be not understood, and therefore could not be interpret, Revel. 1.3.7. The forbidding to read GOD'S word publicly, is an indirect forbidding it to be read altogether, which increaseth antichristian darkness: for if it be like a tomb pape read publicly without interpretation, what milk can it give privately: See the next chapter.   

CHAP. XIIII. Some deny the office of public Readers to be lawful.  
Quest. THe charge and office of public readers, is it allowed by God's word?  
Answ. It is as warrantable as the charge of public preachers, 1. for Moses a prince and a prophet was commanded, Deut. 31.11, 12. to read God's word publicly, when the people should appear before the LORD, that men, women, children and strangers may hear and learn, and fear the Lord, and observe the words of the Law. 2. God's word is written, that it may be read; therefore it is called the Scripture: Neither is public nor private reading forbidden in scripture, both are commanded and allowed. The Eunuch of Ethiopia read privately, and Moses publicly: so did Josua and Shaphon. mentioned in the former chapter. 3. The Scriptures themselves are canonic preachings of God's properties, his works, mercies, judgements, providence, and promises, etc. therefore they should be read publicly, either from the visible or from the invisible book of the memory, if they can do it: but the reading on the visible book is more sure. 4. Paul, Act. 13.27 testifieth that the Prophets were read every Sabbath Day. This was done without interpretation. for he saith, They knew not the voices of the Prophets, therefore they could not interpret the things they understood not; but CHRIST and his apostles did interpret them. 5. Preachers are also readers, for they read their texts publicly, before they give the sense, so did Nehemie chap. 8. and CHRIST Luke 4.) They who dissallow the public reading of GOD'S word, contradict themselves in practice, for they are public readers, when they rehearse publicly the Lords prayer, or the blessing from the book of their memory, and the text the ground of their sermons: yea, they and all the people read publicly the paraphrases of the psalms, when they sing them in mitre with a loud voice in the open assembly: much more should the canonic Scriptures themselves be read publicly. 7. Necessity also forceth public reading, for poor people that can not read, may not suste in readers to their private families, therefore they must hear public reading, or else they shall never hear at all: Also it is a honouring of GOD to hear his word reverently before men. If the ministerial preachings be called God's word much more the canonic preachings, dyted immediately by GOD'S Spirit, are his word, but who can hear it without a reader?: than it appertaineth to the kingdom of darkness, and of antichrist to disallow this charge. 8. It is objected that some readers are drunkards or profaine, but that should not hinder reading more than preaching, for some preachers have the same blemishes. 9 It is objected that they understand not many things which they read: so many make sermons on texts which they understand not, but none hindereth the lawful trial of the life & gifts of such as enter in both the callings.   

CHAP. XV. Private prayer of Preachers in the pulpit, and of people in the Church, is forbidden.  
Quest. IN a public assembly should a Minister pray privately in the pulpit before he begin his public exercise? Is it not idolatry or superstition, as some affirm, or ostentation, or against decency and good order, seeing he hath prayed for the same things already in his chamber?  
Answ. Christ that night that He was betrayed, prayed thrice in the garden for the same things. 2. If within the church a jump of a wall fall down upon the preacher, should he neither pray to God nor man for relief, because he prayed for Divine protection in his chamber. 3. If men ascribe divine virtue or merit to the prayer, because it is said within the pulpit, it is idolatry: if they think it a more religious worship done in the pulpit then elsewhere, it is superstition. If they do it to be seen of men, rather than to glorify God, it is ostentation: if the matter of the prayer be not holy, and the manner be not in reverence and humility, seeing the place is ordained for a holy use, it is undecent, and against good order: But who can know the secrets of men's hearts? Therefore all public religious exercises may with as good reason be discharged, for these evils may accompany them also.  
Quest. Can private prayer edify in a public assembly?  
Ans. Practise and example edifieth as well as preaching. 2. Example maketh people seek a blessing for their hearing, as the pastor doth for his preaching.  
Quest. In a public assembly, should not preachers and people concur in doing the same public actions?  
Ans. They should concur in the same matter, but not always in the same manner and actions: at public prayer all should pray, the Preacher with a loud voice, the people in their hearts with a still voice. At preaching all should be exercised in the word, one in preaching, the rest in hearing it: but at divine praise all should sing with a loud voice. In a public house men may pray for particular blessings to themselves, with as good reason, as in a private house they may pray for the church militant. 2. A public house may admit private exercises, as duly as a public person may have private affairs: So Christ in the temple bade one whom He healed, Sin no more, John 5.14. So said He to the woman taken in adultery, John 8.11. So in a church men may meditat, read privately, and do the private actions of faith and repentance: So the Preacher first considereth every word in his mind, lest he preach in public unadvisedly, and out of purpose. 3. At any time of the preaching men may send up ejaculations, without concurrence of the rest, and why may not the preacher do so before his public exercises, whether the people be singing psalms, or hearing the word read? But when he entereth in public, their exercises should give place to his more public exercises; for they may read and sing at home when they can not have preaching. 4. At reading the word only, at singing of psalms a paraphrase of the word only; but at preaching, both the word, and paraphrases, with the interpretation, doctrine and application are said: therefore other exercises should give place unto it, as unto a greater shining of the spiritual light of the same word.  
Quest. Did not the Lord forbidden his Disciples, in Matth. 6.5. to stand in the Synagogues, and corners of the streets, at private prayers: Ergo private prayers should not be in a public place.  
Answ. It was never forbidden in the Scriptures. 2. Because he forbiddeth to do after the meaning of all these words together, forbiddeth he therefore to do after the meaning of any part of these words separat from the rest? He forbiddeth not to pray, nor to pray standing in the synagogues, and corners of the streets, nor to pray desiring to be seen of men; but that they should not pray standing in the synagogues, and corners of the streets, desiring to be seen of men, as the hypocrites do, for they do all things for ostentation and humane praise, as the Lord faith of the Scribes and Pharisees, Mat. 23.15. so they abused fasting and praying, and giving of alms. 3. For eschewing of hypocrisy, and vain glory, he bade the disciples do these things secretly, as well as openly, which hypocrites do not. 4. They should do these things before men, not for humane praise, but to provock others to do the like, and to show, that they are not ashamed to glorify God before men: they should also do them privately, to be exercised in the sincerity of well doing, and to be frequented with the neglect of humane praise, and thereby to acknowledge that they are in the presence of the All seeing God, before whom they dare not be idle from well doing: they should esteem it a greater honour, if God alone behold them doing good, then if all men and angels were looking upon them. 5. The affecting to be seen of men at private prayer, is oftimes a notable glorifying of God: So Daniel prayed 3th the day, opening his windows of set purpose to be seen of men. Anna the mother of Samuel prayed privately in the Temple, in the sight of men, 1 Sam. Christ prayed for himself before men, joh. 17.1. and he willingly heard many praying to himself before men, as Jairus for his daughter, the thief on the cross, the Cananitish woman, Mat. 15. Peter prayed the Lord to wash his hands, head and feet, John 13. the Lord corrected the matter, but not the manner of his prayer. 6. The Lord in Mat. 5.16. saith, Let your light so shine before men, that they may see your good works, and glorify your heavenly Father. No good works have more heavenly virtues seen in them then prayer; faith is seen in it, for we believe that God heareth us, and hope for we expect a good answer; and charity, for in the Lord's prayer we pray for others, as we do for ourselves; and holiness, praying not to be led into tentation; temperance, in desiring only daily bread; patience, in suffering; and meekness, in pardoning wrongs, in the words, As we forgive them that sin against us: the zeal of God's glory in the first three petitions a thankful praising of God, in this confession, For thine is the kingdom, the power, and the glory, etc.  
Quest. May any pray privately in a public place, where there is no assembly?  
Answ. They may, because of the reasons foresaid, whether they be forced thereto, because they want secret chambers, or because the church is the most secret house they can find; or, because occasionally they are in it, when they would pray, or men are hindered by other business; to go to their chambers, being far distant from them; or because men appoint churches for private as they do for public prayers, the one is as comely as the other; but men make decency a reason for every thing, for the which they can not find a reason.   

CHAP. XVI. The principal opinion of the Antinomians or Libertines.  

The first proposition containing their chief tenet.  
EVery faithful Christian being united to CHRIST by faith, is one with Christ, & Christ with him therefore as it is impossible for Christ to sin, so for the Christian.  
Answ. If the union of two divers natures make the united parts always equal in properties, than the body is immortal, invisible, and an understanding substance, like the soul, for they are united in one person; and all the members may hear and see, etc. because they are one body with the ears and eyes; and every faithful man is almighty, infinite, and eternal God and man in one person, for they are united to Christ, God and man. 2. If any be united to Christ, the Just are united to him: but Solomon saith, they fall seven times a day, Prover. 24.16) 3. Before that David was made King, GOD testified of him, as Paul saith, Act. 13.21. I have found a man according to mine own heart: This was not the decree whereby GOD ordained him to be holy, it was a divine testimony: yet after this, though he had union with Christ, he fell in murder and adultery, and he numbered the people. 4. Job 3.1, 2. cursed the day of his death, through impatiency. Lot, whose righteous soul the Sodomites vexed, 2 Pet. 2.8. fell in incest, and drunkenness, See proposition 3. and 6.   

The second proposition.  
THough Christians so long as they are but children in grace should have their hearts filled with such fear of God, as Scripture recommends, yet when they attain unto perfect love, they should be void of all fear, Luke chap. 1. verse 74.  
Ans. That text speaketh of the fear of enemies, from which Gods people being delivered by Christ, shall serve God in safety, not fearing them any more: this deliverance is now begun, and shall be perfited in the life to come. 2. Solomon, Proverb. 28.14. saith, Blessed is he that feareth always; they can not be blessed without this perfect love. Moses in Deut. 6.13. sayeth, Thou shalt fear the Lord thy God, and serve him. Paul. saith, Philip. 2.12. Work out thy salvation with fear and trembling: He saith not, Begin the work like little children, but work it out like men of perfect age.   

The third proposition.  
CHristians effectually called, seeing they want nothing of the glorified Saints, but the separation of the soul from the body, they need not all pray for themselves, but only for others. Therefore the Antimonians never say the Lords prayer.  
Answ. The proposition is false, and the condition also, viz. that Christians have such perfection of glory in this life, God's word proveth it not. 2. Solomon, 1 King. 8.46. 2 Chron. 6.36 saith, There is no man that sinneth not; and Prover. 20.9. Who can say, I have made my heart clean? I am pure from my sin. David Psal. 40.18. saith, I delight to do thy will, etc. This is a perfection in number, but not in degrees; for he subjoineth in vers. 12. that his iniquities are more than the hairs of his head; and in vers. 13. he prayeth for himself. They who are not effectually called, can neither pray for themselves, nor for others. David also in psal. 51. and 6. and 143. and elsewhere. Daniel greatly beloved of the Lord, Dan. 9.18, 19 Steven full of the holy Ghost, Act. 7.55.59. Elias 1 King. 18. The apostles after they had received the holy Ghost, Act. 4.24, etc. Paul after he was ravished to the third heaven, 2 Cor. 12. Old Simeon, Luke 2.29, etc. all these prayed for themselves.   

The fourth proposition.  
CHristians effectually called have their souls refreshed at all times with the sense of God's love, mentioned Rom. 4. The joy flowing from it actually, continueth without interruption, and that it neither can nor should be mixed with sorrow, upon any occasion; for seeing they enjoy the presence of God, the ground of their joy, the children of the marriage chamber should not mourn.  
Answ. All creatures have continually the essential presence of God The Regenerate have always his gracious sanctifying presence; for Christ said, I am with you unto the end of the world, Math. 28.20. But no Christians in this life enjoy his intuitive presence, wherein is fullness of permanent joy, without interruption. Paul ravished to the third heaven, had his joy iuterrupted by the messenger of Satan buffeting him: and 1 Cor. 4.8, 9 saith, We are perplexed, but not in despair, cast down, but not destroyed Perplexity interrupteth joy. 3. In 1 Cor. 5.6. While We are at home in the body, we are absent from the LORD his soul being in his body; he was sensible of this absence: 2 Job 3.1, 3. Cursed the day of his birth; and chap. 17.7. he saith, My eye is dim because of sorrow.   

The fifth proposition.  
A Christian may get such perfection of grace in this life, which after his effectual calling needeth no more addition, according to that Philip. 3.15. As many as are perfect, be thus minded.  
Answ. That place proveth the contrary: for if their perfection needed no addition, why addeth Paul, That they may be thus minded? The preceding verses, 12, 13, 14. show, how Paul confessed himself not to have perfection of degrees, but of numbers, for He forgetteth things bebinde, and reacheth unto things before, pressing towards the mark, he subjoineth, Let these who are perfect be thus minded, that is, Let them study continually to have addition in grace, pressing towards the mark. 2. In Ephes. 4.14, 15. he acknowledgeth that they who should afterwards be no more children, yet they should grow in all things in CHRIST their head, and in 1 Cor. 4.14. speaking of himself, and of others, he saith, Though the outward man perish, the inward man is renewed daily. 3. Peter (2 Pet. 3.17.18.) acknowledgeth that the people have a steedfastnesse in grace, and exhorts that they fall not from it, but to grow in it. Job speaking of the righteous man, chap. 17.9. he saith. He shall be stronger and stronger, the Hebrew is, He shall add strength.   

The sixth proposition.  
TRue and unfeigned repentance, though it be a singular grace of GOD, yet it should have no place in the soul of a Christian effectually called by grace, for three reasons. 1. Because the gracious pardon of GOD is not in part, but in whole, of sins bygone, present, and to come, and therefore seeing pardon was obtained once, upon condition of repentance, the practice of repentance is not to be renewed: 2. Because he that is born of GOD sinneth not, 1 John 3.9. partly seeing the seed of GOD remaineth in him, and partly by reason of his union with Christ: 3. Where repentance is, there must be grief and sorrow, but the joy of a Christian must not be interrupted.  
Answ. 1. They say, The effectually called should not repent: We say, They who are not effectually called can not repent, because they want faith, the tree that bringeth forth such fruit: How then shall faith and true repentance be found in the world? 2. If any be effectually called, the Justice must be so called, but they fall seven times a day, and as often they rise again: there is no rising again but by repentance.  
Answer to the first reason. Pardon of sin was also obtained upon condition of faith, as well as repentance: If repentance must not be continued nor iterat, no more must faith; and so Christians having once believed and repent, thereafter they must be infidels and impenitent Persons, contrary to the Scripture, saying The Just shall live by faith, Hebr. 10.28.) 2. Paul 1 Cor. 4.16. sayeth, The inward man is renewed daily, see Luke 17.4.) 3. They say, Pardon is granted also for sins to come but in the first proposition they deny that the effectually called sin any more, because of their union with Christ, and in the second reason of this proposition they say the same: So Satan fighteth against himself, his kingdom can not stand. 4. They say, Our bygone repentance is also for sins to come: How can we repent the sins we know not: we may departed from this life, to day, or at this hour.  
Answer to the second reason. If any be born of GOD, it is the just men, but they fall seven times in a day. In 1 John 1.8. it is said, If we say we have no sin, we deceive ourselves, John numbereth himself among them, he being a father of perfect age in grace, he calleth GOD'S people, My little children, 1 John. 2.1. Things that make sin compleet and perfect, are final impenitency, and a full resolution to sin, and a full desire and delectation in sinning without reluctation: they that are born of GOD sin not in this kind, their sins come not to a full growth, for before they sin they study to eschew it; in the act itself of sinning they strive and wrestle against it: when it is committed, they cut the threat of sin by speedy repentance; the seed of GOD by repentance choketh this wicked growth. 2. Our union with Christ taketh not away all inherent sin in this life, but it worketh in us a hatred of all sin, a sorrow for sins committed, a thirst for righteousness, and it freeth us from the imputation, guilt, and punishment of sin.  
Answer to the third reason, That the joy of Christians is interrupted. See the answers to the fourth proposition.   

The seventh proposition.  
CHristians effectually called, are obliged to sing the psalms of praise, as a part of their task in heaven, yet it is unlawful for them to sing the penitential psalms, for so men make themselves liars, not being under the sense of God's wrath.  
Answ. No Scripture showeth that any did sing these psalms when they were under the fearful fence of God's wrath, or under a fearful judgement, but at these times they prayed for succour and relief all singing importeth mirth, though sometimes sorrow be mixed with it: The sentence of James was evermore true, that in trouble men should pray, and in mirth sing psalms. Jam. 5.13.) 2. When Gods heavy hand was on David, his roaring and crying was fittest, Psal. 32.3, 4. When he confessed his sins, and had gotten assurance of remission, he might cheerfully sing the same words which he used in his prayer in his agony: He made not the 51. psalm in the time of his murder and adultery, his forwardness and resolution to sin would not suffer him, nor yet when his conscience was fore troubled for sin, the extremity of his grief and sorrow would not suffer him, but afterwards he made this psalm, that in the midst of his mirth he might glorify God, by confession of his sins, and by calling to remembrance the fearful estate that sin brought him into. 3. As Christ after his resurrection, and begin glorification, receined some remembrance of his sufferings and humiliation, to wit, the marks of his wounds: so in our mirth we should remember our sin and misery, using the same words of the penitential psalms, which we might also have used in our prayers. 4. Thus the most sanctified men are not liars in singing the penitential psalms, because partly they were under such dangers; which now they remember in their mirth, or they are now under the like dangers, which if they have any comfort, they may confess in their mirth, or they deserve the like evils, because of sin, which daily provocketh God's wrath; but his sparing of them is equivalent to a deliverance from such dangers, for albeit God loveth his children, he loveth not their sin, but correcteth them for it, because he loveth them, Prover. 3.12  
Qu. May we sing psalms in time of great trouble, or sense of God's wrath?  
Ans. We may, if in the mean time we have any comfort or assurance of our deliverance; but if all things seem bitter or fearful, we should rather pray: So Christ that night he was betrayed, after supper, he knew what troubles were at hand, but he was comforted in the affurance of a joyful deliverance, and therefore he sung a psalm: but in the garden, when his comfort was abatted, and his agony great, he only prayed: Thus Paul and Silas did sing praises to God in the prison, Act. 16. thus the holy martyrs praised God in the mids of the fire, and of other torments, looking that God will turn all to the best.   

The eighth proposition.  
CHristians effectually called, whether they pray or praise in the immediate worship of God, they so constantly fix their minds upon GOD, and upon the divine purposes betwixt GOD and them, that though they praise or pray, so long as the body is able without wearying, the mind wandereth not for a minute.  
Answ. 1. That is to say, the mind can not be long upon a good purpose, for they measure the constancy of the mind with the strength of the body, saying, So long as the body is able, etc. The Lord showeth that the body is not able to continue long upon a good purpose, without wearying, speaking to his disciples, that could not continue with him in watching and praying, viz. The Spirit is ready, but the flesh is weak, Mat. 26.41.) 2. Paul in Rom. 7.18. saith, That in his flesh dwelleth no good thing, and of his mind, he saith, To will is present with me, but how to perform that which is good, I find not: And in vers. 23. I see a law in my members, warring against the law of my mind. Thus the flesh in Christians disquieteth the Spirit, chief at divine service, which the flesh abhorreth, and the body hateth.   

The conformity of these Novations with peprie.  
1. Papists use always privy meetings, and night meetings in places where true religion is professed; so do the defenders of these novations: 2. The hindering of the interpretation of GOD'S word in private families, as well as in public assemblies, strengtheneth antichristian ignorance and darkness. 3. They diminish GOD'S word who leave out the words of the text, as the papists left out the second command; and they diminish it, who make the text but a cipher, and of no effect, as if it were left out: so do the papists unto all texts that warrant conceived prayers, when they stint the set forms of the service book only unto the people, so do others unto all texts that warrant set forms, when they stint conceived forms only unto the people; they use variety of words, but they stint their prayers unto conceived forms, both do restrain the liberty of GOD'S Spirit, who allowed both the forms. All men may make use of set forms, if their itching ears hinder not; but many weak Christians are debarred from access unto their heavenly Father by prayer, because they understand not, and can not make use of conceived forms and set forms are taken from them, except that some say the LORDS prayer, but no further: GOD'S word alloweth further, in that CHRIST and his apostles used also set forms. 4. They who hinder the reading of prayers on paper, restrain the liberty of set forms as they do, who hinder the reading from the invisible book of the memory. 5. The singing of the psalms at the reading of every line, is like praying in an unknown language, as the papists do, for both take God's name in vain speaking without understanding. 6. The continual all use of the words: Glory to the Father, etc. is a popish superstition, the constant neglect thereof is an antichristianlike extremity, to hide by silence the chiefest principals of GOD'S truth. which should be confessed before men. 7. Papists also bless the people in a legal manner. 8. Popish prelates are enemies to presbyterial government, taking upon themselves the whole power of church government: so some pretended reformers would have the ministration of church government to be common to all the people, that none should rule above themselves. 9 The baptising of children only in the the years of discretion, is like popish confirmation, which is a baptising of children in the years of discretion, as if the baptism ordained by Christ were of no effect. 10. Some deny that Ministers admitted by bishops are lawfully called, though some bishops be actual Ministers: popish prelates do take the power of admission from Ministers, if they be not bishops: so both are enemies to Ministerial authority. 11. Pharisaical professors separat themselves at divine service, not only from pagans but also from such weak Christians, as are not much respected among men: so papists are much addicted to separation, men of Church office are separat from the people, in that they are called clergy and the people laiks: And prelates, as if they were more holy, are separa-from the inferior orders, and they separat all sound professors from themselves by excommunication. 12. The forbidding to read the works of learned men and sound writers, is oftentimes practised by papists, to the maintaining of antichristian darkness. 13. To forbid reading of Scriptures without interpretation, is a hindering of people, as the papists do to read any Scriptures at all, for if people be persuaded that public reading edfieth not, what comfort can they expect of private reading? 14. To forbid the public office of readers, bringeth also private reading in contempt, and so it maketh for hiding of God's truth. 15 To forbid private prayer in a public place before people, it hindereth the glorifying of God before men, in a worship wherein God should be most glorified; so Antichristianlike it obscureth God's glory. To forbid private prayer in churches, whether people be present or not, it maketh a superstitious difference of places, as if God should not be worshipped in every place by Christians in their general calling, papists made the like difference between the body of the church, and the chancel or quire. 16. The Antinomians are members of Antichrist, for they are enemies to faith and repentance the chief doctrine of the Gospel they either contradict or pervert the Scriptures in all their tenets. 17. All the humane traditions, heresies and errors, were brought into the church under the pretence of piety and reformation of religion, and many embraced them through blind zeal: thus are the foresaid novations brought in, none of them have warrant from Scripture, which is GOD'S revealed will.    

An addition to the foutrh Chapter.  
〈…〉 26. the Lord saith to the Apostles, that 〈…〉 ●●●ost cometh, he shall teach you all things, and bring all 〈…〉 go we should only use conceived prayers, for the Spirit 〈…〉 conceptions, and bringeth them to our memories?  
Answ. When Christ, his prophets, and apostles used of times words which were said before, had God's Spirit no meddling with these words, because they were not new conceptions. 2. That text speaketh chief of preaching, which was the proper end of their particular calling. If they should not preach, using meditation, reading, and other men's travels, as means to help them, but only look for new conceptions from God's Spirit, it would almost seem that prayer should be so used, but the text proveth nothing of these. 3. The words of the text seem rather to favour set forms of prayer; for the Lord saith, The Spirit shall teach, and bring all things to your memory, whatsoever I have said unto you: there is no mention here of new conceptions, but of things which Christ spoke to them before; the text showeth that God's Spirit bringeth to men's memories things spoken before. 4. God's Spirit giveth new conceptions, and maketh to remember old conceptions forgotten, and also to keep in memory conceptions not forgotten; and he giveth men grace in their hearts to make use of all conceptions new and old, forgotten, and not forgotten, whether they be read from the visible book of paper, or from the invisible book of the memory. 5. Then as the Sun and Stars are not only God's work, when they are newly created, but also they still remain God's work; so the conceptions of devout prayer are not only the work of God's Spirit, when they are newly dyted unto men, but they remain still his work, whether they be written or keep in memory & as it is a gift of God, that men may make use of the Sun and Stars newly created, or at any time afterwards; so it is the gift of God's Spirit to use religiously any devout conceptions, when they are newly conceived, or at any time afterwards. The poesy of Homer is his as well now as at the beginning; so are the meditations of prayer the effects of a sanctifying Spirit, as well no was before.   
FINIS.   

The second answers against some Novations.  

Add these to the Chap. 1. viz. Question.  
SHould we not use privy meetings, for exercising our talents; lest they be given unto us in vain?  
Answ. David's brethren were stronger than himself. The soldiers which Gedeon removed were stronger than the three hundred which he retained, but God glorifieth himself in doing great things by the employment of the weak ones, and by the humble patience and ready attendance of the strong ones: GOD did accept the zealous readiness of David in preparing materials for the temple; as well as the travels of Solomon in building it. The service done to GOD in the heart and intention, shall be as surely rewarded as the labours of the hand, if these things be done in faith: All the waters of a river and the clouds of the air attend on men's service, though all be not employed; So gifts given unto men should glorify GOD, either attending on his service, or employed in his service.   

Add these to the Chap. 3. viz.  
Quest. SEeing the set forms of prayers in scripture are but short tailed prayers, as some affirm, can they be fit for our imitation who use longer prayers?  
Answ. If short prayers should not be imitated nor used, than we should neither use the Lords prayer, nor yet pray after that manner as the LORD commanded. 2. Neither should we use nor imitat conceived prayers, whereof the most part in Scriptures are short tailed, as they call them. 3 The longest prayer in Scripture was said by Solomon at the dedication of the temple: It is twice repeated, viz. in 1 King. 8. and 2 Chron. 6. Thus God's Spirit indyted twice the longest prayer. Repetitions are often indicted by God's Spirit, as in the 7 epistles. Revel. 1.2. and 3. chap. In the beginning of every epistle is written I know thy works, And in the ending, Let him that hath an ear hear what the Spirit faith unto the churches. In Matth. 23. Christ said 7 times: Woe be unto you Scribes and Pharisees Hypocrites. In the books of the Chronicles are many histories, which were in the preceding scriptures: The 4 Evangelists oftimes repeat the same histories.  
Quest. Is it not a sufficient and substantial prayer if the weak ones say, God help me, or be merciful to me for Christ's sake, which they may learn at a conceived prayer?  
Answ. Much more is it sufficient for the strong ones, who have no need of so many helps; & so they need not hear conceived forms, but they may learn at set forms to say; GOD help me, or be merciful to me. 2. If then you conceive that the stronger sort may have more abundance of matter & words, use also set forms, that the weak may have more matter and words, which they can not have by conceived forms, which they can not imitat nor understand: They may groan or mourn at them only because others do so, or because it is a custom.  
Quest. It is not mentioned in scriptures that the Apostles said the Lord's prayer. Ergo we should not say it.  
Answ. Neither is it mentioned that they prayed in that manner: Should we therefore not pray in that manner? 2. Neither is any prayer in scripture so complete and perfect in parts as the Lords prayer. 3. Charity should persuade us that they obeyed the Lord using this prayer, seeing no scripture saith the contrary. 4. Many Apostles knew they not the ten commandments? had they not faith and repentance? and died they not in the Lord? albeit they are not particularly mentioned in scriptures.  
Quest. It is more evident that they prayed in that manner, then that they said these words.  
Answ. They never used in scriptures so complete a manner: But if the matter was included in the Lord's prayer, they used also some of the words of the Lords prayer. Christ said, Father forgive them they know not what they do. Luk. 23 Not my will but thy will be done. Luk. 22. Father glorify thy Name, I pray that thou keep them from evil. Joh. 17. Here are many words of the Lords prayer.   

Add these to the Chap. 4. viz.  
Quest. SHould not set forms be said from the memory or from the heart, or said perquier, seeing reading of prayers is not commanded in scriptures.  
Answ. Neither is conceiving of prayers commanded in scriptures. 2. When Paul biddeth read his epistle. 1 Col. 4 16. He biddeth read all the prayers as well as other things in it. Such is the set forms in Chap. 1. vers. 2. Which ten times said in his epistles. The valediction Chap. vers. 18. See the like in 1 Thess. 5 18. When john. Revel 1. verse 3. calleth them blessed who read his prophesic, and Christ requireth if some had read the scriptures. Math. 12. vers. 3.5. Luk 6. vers. 3. they did not except prayers. 2. In Rom. 15.4. Paul saith, Whatsoever things are written, are for our learning: how shall we learn them, if they be not read? And if we learn them rightly, we should use them as the matter requireth: that is, we should pray, if the words of prayer signify things needful for us; Be they words of praise, we should glorify God; be they words of promise, stir up our hope; be they words of his law, learn obedience. If the words pray for such as read the epistle, both the Readers & Hearers thereof should concur, as they do with the prayers of a Preacher, & so these prayers are set forms.  
Quest. How is God's Spirit said to interceded for us at prayer?  
Answ. In that his graces planted in our hearts enable us to pray; and God heareth us, because he respecteth these works of his Spirrt in us: Christ intercedeth for us, by meriting these graces; and the Spirit intercedeth, by working, and making them useful in us; and God heareth us, for the merit of Christ and for the work of his Spirit in us.  
Quest. Is the reading of prayers on a book lawful, more than the reading of homilies?  
Answ. No Scripture proveth the public and private reading of homilies to be unlawful, more than the expression of preaching without reading; for Christ is preached both the ways to our hearing, and Faith that cometh by hearing excepteth none of the ways: all the Scriptures are canonic preachings of divine verity, and are continually read: So holy ministerial preachings, which illustrate the Scriptures, may as lawfully be expressed with reading, as without it, chief when newly conceived ministerial preachings can not be had. 2. Reading of homilies is sometimes forbidden, not as unlawful in itself, but because it maketh idle ministers neglect their studies, and hindereth them to interpret many Scriptures, when they dwell upon a few homilies, for they are called to interpret all the Scriptures, so far as they can. 3. The frequent repetition of the same homilies is not so needful, as of the same prayers, for many weak ones can not at all learn to pray, except they hear the same words often repeated. Prayer is required in some measure of all Christians; but though every Christian should admonish one another, yet it is not requisite that every Christian should make preachings, which is the particular calling of the ministry, but prayer belongeth to the general calling of all Christians. 4. If men forget any words of homilies, they may speak other words of the same sense for them, without prejudice to the weak hearer, who need not the words in their memory, if they know the sense; but if they forget words of set forms of prayer, though ministers speak other words of the same sense for them, yet it perturbeth the memory of the weak ones, who can not learn to pray, except they hear the same words often repeated, and not diversity of words of the same sense. 5. Then it is better to read set forms, for oftentimes the best memories forget words unawars: But they who esteem it Christian perfection, to change evermore their conceptions, they want that excellency of perfection, which Christ and his dearest Saints had, in the submission of themselves to the practice approven by God's word, in praying hearty, using the words which are read, and used by the Saints of former ages, when in their consciences they know that these words express their wants.  
Quest. If a read prayer be lawful, than you may carry your prayers in your pocket, or buy them in a bookbinders shop, etc.  
Ans. If conceived prayers be lawful, men may have them for a less price, for they may conceive at their pleasure, if the essence of prayer consisted in words heard or seen: But the words heard or seen are only images and expressions of prayer, as painted men and beasts are but the images of men & beasts, though they be so named; so the naked images, and vocal expressions of prayer are called prayers: but if faith and fervent desires concur with the outward images and expressions, that prayer is a true prayer; and the inward desires alone are more substantial, and true prayers, than the outward expressions alone, though both severally be called prayers. 2. These images in a lively way teach us how to form our prayers; but the holy Ghost enableth us effectually to pray, whether we use the means of hearing, or seeing these images; so the most substantial prayers can not be born in a pocket, or gotten from men, though the expressions may be gotten from men: it is only the expressions which men receive from ministers, as they concur, but the holy Ghost addeth true prayer to the expressions heard or seen.  
Quest. Christ after his ascension gave gifts unto men to be faithfully used, should we then by reading neglect our conceptions?  
Ans. You need not neglect them, seeing you may conceive as much as ever you did before, or after reading. 2. True grace is more known in using the basest means, as Christ and his servants used, then to use the most glorious means that our lofty nature affecteth most.  
Q. The Scripture biddeth us pray, it biddeth not read the words.  
Ans. Neither biddeth it conceive the words. 2. We are bidden drink wine in a cup at the Lords supper, we are not bidden drink in a cup of mettle or timber, shall we therefore use only cups of gold, rejecting silver cups? saying, they are not God's ordinance, because they are not expressly commanded to be used at the Sacrament; and shall we say that cups of gold are God's ordinance, because we esteem most of them, when as God warrandeth not the one more than the other? So we are commanded to pray, without naming any form, yet we should rather use both the forms then both these cups, for examples of both the forms, but not of the matter of sacramental cups, is mentioned in Scripture: Then when generals are commanded in Scripture we should obey in such particulars, as wherein true obedience may be seen: So we may pray truly in any form read, or not read, if we do otherwise, the cause is not in the form, but in our corrupt natures, that can not use the forms which the dearest Saints used.  
Quest. Is it not idolatry in God's worship, to direct our faces towards a book? we should look up to heaven, where God sitteth in glory.  
Answ. If thou canst read turning thy back to the book, thy speech would seem to have some reason: But thou canst not read without looking on the words, the book is not a religious object of adoration, but an object of necessity. 2. The words are images of the things signified, if it be idolatry to direct thy face towards them at prayer, so should it be at the singing of Psalms, and at the reading of scriptures; for it is Divine Service to read GOD'S word for edification. 3. Elias upon mount Carmel, and our Saviour in the garden, without idolatry prayed, with their faces towards the earth:  
Quest. How many ways doth God's word warrant us to exercise spiritual duties in particular circumstances?  
Answ. Three ways. 1. When God's word expressly commandeth the duty with the circumstances, as when the Lord forbade his disciples to fast like the hypocrites, he bade them wash their faces, and anoint their heads. 2. When scriptures bring exampls of the godly practising these duties in their circumstances, as when Steven prayed kneeling. Act: 7. 3. It warrandeth by way of consequent, that is, it commandeth the general duty not showing the particular circumstances. But none can obey except in circumstances, which enable them to obey. Then God's word which commandeth the duty expressly, consequently commandeth to use the same circumstances, because without them they can not do the duty. We have a threefold warrant of setformes of prayer in scripture: 1. It is commanded as in Math. 6. Luk. 11. He sets down the manner and form of prayer. 2. We have examples of set forms in scripture, as the blessing of the Priests, it was also commanded. Numb. 6. And Christ prayed thrice in the same words in the garden. So did the Psalmest in the Psal. 80.3. By of consequent the scripture proveth that such as can not understand nor imitat new conceptions, must use often repeated conceptions, or else they can not pray at all: And learned men though they can conceive, by the same consequent they must use set forms, or else they can not teach the weak ones to pray: neither can they be free of the contempt of the practice of Christ, and of his servants, and of the simplicity of GOD'S word, except they use also set forms. They should not seem wiser but esteem it great wisdom to imitat them in things lawful, which are neither cerimoniall rites that are abrogat nor miracles that can not be imitat. Then as Christ commanded to give alms to the poor, consequently he commanded Peter to cure a cripple, because he had no other riches. He commanded to baptise with water, consequently biddeth that in cold regions infants should be sprinkled, least dipping in water kill or hurt them. So in commanding us to pray, he willeth us to use forms fittest for our hability.  
Quest. Commandeth he such as can not make use of conceived forms, consequently to read or hear them read?  
Answ. He willeth. 1. that they pray in set forms, and concur with them. 2. And if they can not read, they should get some set forms perquier, by hearing them often repeated, by reading without reading. 3. And for that purpose ministers should read them: for the best memories, through cold and other diseases will forget words unawares, and they say other words of the same sense for them; yet it confoundeth weak memories, who are forced to forget the words, in whose place they hear new words repeated. A book is an artificial memory ordained to help the weakness of natural memories, for this end God did writ his law on two tables, & caused his prophets writ the scriptures: God's Spirit worketh holy motions in men's hearts at the hearing of his word read, and also of read prayers, which the enemies of read prayers confess were dyted by God's Spirit at the first conception; and what hindereth him to be still effectual with his own work?  
Quest. Is it not a shinting of prayers, if the weak ones use set forms only?  
Answ. It is rather a stinting when the strong ones use conceived forms only: they stint the form though not the words: men stint their prayers when they use only a part, and not the full liberty which God hath granted in his word, when they are able to use the rest also, which the weak ones cannot do. God hath given them liberty only to use a set form, for he hath not made them capable of any further, so that without miracle they can not conceive. 2. They who urge them to conceive because others can conceive, they tempt God, as if they urged them to speak all languages because the apostles spoke them: If God enlarge their gifts none hindereth them also to conceive. 3. Neither are they so stinred, but they have liberty to concur with conceived forms so far as they can. 4. But thou condemnest thyself in judging others who read prayers, when thou readest either prayers or praise unto God at the singing of psalms, God's Spirit worketh at the reading of both.  
Quest. Do any despise set forms altogether?  
Answ. Yea, for some affirm that God's spirit helpeth no man's infirmities, but at the first conception of prayers; but they fight against themselves unawars, admitting sundry prayers in a set form. 1. They conclude the divine service, saying the blessing in a set form. 2. Their conceived prayers are set forms to the people that concur with them: It is a second rehearsing of their prayers, for the people conceive them not. 3. They stint them to say Amen at the end of every prayer: Amen is a short sum of the prayer. 4. The preachers conclude their conceived prayers, with a set form like to this, To the Son, with the Father, and with the boly Spirit be glory, etc. 5. At singing of psalms, which is a set form of praise, they say also many prayers among them.  
Quest. Is it not sluggishness to use set forms, neglecting variety of meditations?  
Answ. We neglect them not, for we conceive also. 2. If the use of set forms be sluggishness, than the contemners of se: forms are sluggish, in using these set forms foresaid, and the people which concur are sluggish. 3. It is a greater sluggishness when men apply not set forms unto their hearts, when their conscience can not deny but they signify their wants: they can not pray without novelty of words. Some were moved to pray with set forms, taking them to be new conceptions, because they heard not these prayers before, but afterwards they loathed them also: They knew not the working of God's Spirit, whereof they brag so much: they think God's Spirit be like themselves, delighting only in novelty of words, and abhorring his own words, which himself dyted unto Christians before, so that he worketh no more by his own words, as they imagine; but they who grow in grace, despise not to use them also afterwards, as did Christ, and his dearest Saints.  
Quest. Can book prayers be steadable at our departing from this life?  
Ans. The last prayer that Christ said upon the cross was a book prayer, written in the book of the psalms, He rehearseth it from the book of his memory, Into thy bands I commit my Spirit, Psal. 31) 2. Oftentimes at death God holdeth before men the book of his judgements, wherein all their senses may read sufficient matter for meditation and prayer. 3. A well form prayer for their present condition may be read to the great comfort of distressed souls, who cannot read by themselves  
Quest. How know you if the words of set forms be dyted by God's Spirit?  
Answ. If they express things agreeable to Gods revealed will, in his word.  
Quest. How know you if God's Spirit teacheth us effectually, to use them rightly?  
Answ. Every man knoweth best what is in himself: if God's Spirit work in his heart, he prayeth expressing the words with faith, with fervent desires and bumilitie, intending God's glory, his own salvation, and the good of others: though his expression be weak, his desires may be fervent; no otherwise are conceived prayers known to be dyted and made useful by God's Spirit: then as the reading of a supplication hindereth it not to be a supplication unto a King, and the reading of a psalm hindereth it not to be a praise unto God, so the reading of prayers hindereth them not to be prayers, but it furthereth us being ready to supply the defects of our memory, and it keepeth our minds from wand'ring when our eyes and memories are fixed upon the same matter, for divers objects of the sight oftimes perturbeth the memory: and if we have not the words in our memory, a well form prayer in the book of things perpetually needful, will surnish unto us matter and words for our expression: and it bringeth our wants to remembrance, God's Spirit assisteth all who use the lawful means and confide not in their own strength.  
Quest. Do you match two or three read lines with God's Spirit, as if they could enable us to pray?  
Answ. Neither can two or three new conceptions enable us to pray. 2. By what spirit do you calumniat us as contemners of God's Spirit, unto whom we never matched the Canonic Scriptures, much less conceived and set forms; all which profit nothing, if God's Spirit work not by them 3. In the psalm fourth in mitre. O Lord grant us thy countenance, thy favour and thy grace, all such prayers of the psalms in mitre are paraphrases of the text, as the read prayers are of some petitions of the Lords prayer: Thou by reading them at singing, condemnest thyself in judging others who read prayers, which is more needful than singing of psalms in this life; if at the reading the words of prayer in the psalms, thou prayest not in thy heart, if the words express thy wants, thou playest the hypocrite: and if thou pray, than thou readest a set form of prayer as well as of praise; for they are not new conceptions: You confess that men speak by the Spirit in their new conceptions: our set forms at the first expression were new conceptions: than who bindeth the Spirit to the set forms of prayer in mitre, more than without mitre? or who bindeth him to a read praise, more than to a read prayer? The Spirit enableth us to both, 1 Cor. 14. and Ephes. 5.18) 4. Naturally all men abhor prayer more than singing of psalms, because of the melody in singing: if they pray without singing, they supply the melody with novelty of words, which is admired by Pagans, as well as by Christians: it proceedeth not from God's Spirit in christians, but from satan, and from their natural part, to abhor any form of worship, which was in request with Christ and his dearest saints, and was dyted by God's Spirit in his word: if God's Spirit work not with him that readeth, because the conceptions are not his: so is it with him him that concurreth, for the conceptions are not his, but if both apply the words to their hearts, the conceptions are theirs as truly as they were unto the first expressours: neither can any now living be the first expressour, for many have had the same conceptions before.  
Quest. Reading seemeth more barnly, and therefore it is fit for children then for aged men: it seemeth barnly, because the words are few and often repeated, etc.  
Answ. Seeing Christ the ancient of days, and his Prophets and Apostles did read from the book of memory, it becometh men, if they were older than Methusalem, and wiser than Solomon, to read upon the artificial memory of books: At Divine Service Christ did read on the book of Esay, Luk. 4. vers. 16. The apostles did read also on visible books, for Paul had books and parchments. 2 Tim 4. God's Spirit who was effectual with Christ, reading a text of old conceptions; will also be effectual with his members, reading old conceptions in any Divine Service. 2. The censuring of read prayers is an indirect disallowing of reading the Scriptures, except the Lord's Prayer which expresseth all our wants, and that for the same reasons which they use against read prayers, viz. They are read: They express not all our wants, Men know them before they read them, They are often repeated, They are not their conceptions who read them. 3. Thus thou disallowest that aged men sing psalms, which is more barnelie than reading of prayers, for children delight more in music: But except we be humble like bairnes in submitting ourselves to the simplicity of God's word, we shall not enter into the kingdom of Heaven. 4. Reading and conceiving prayers, without feeling, is both bairnly and manly, for it is natural to young and old, to pagans and Pharisaical professors; but if there be a sense and feeling, God's Spirit worketh it above nature. 5. If few conceptions ma●● prayers bairnly, than our set forms are more manly than almost all the prayers in Scripture of any form for we express more conceptions in them. Thus our Novators will seem to have more of the working, and presence of God's Spirit, than all God's Saints in Scripture, and out of Scripture, who follow not their errors, because they have longer prayers. God grant that they devour not widows houses, under pretence of long prayers, and that they think not to be heard by much speaking, as Christ speaketh of the Heathen, Matth. 6. Shall Christ and his Saints in Scripture be esteemed less zealous, less religious, and of less perfection, because their prayers were shorter, and because many of their prayers did not express all their wants.  
Quest. Why hath God's Spirit mixed prayers with the praising of God in the Psalms?  
Answ. That in our mirth and singing we should not be exalted out of measure, but in the midst of our mirth we should remember our misery, in seeking iuccour and relief. 2. Because the prayers include in themselves a confession of his praise: for when we seek good things, it is an acknowledging that God is able and willing to give them: this is a great praise. 3. Christ in the Lord's prayer did join praise with prayer, to stir up our courage, in the assurance that God will hear us, when we say, For thine is the kingdom, power, and glory, etc. And in the psalms prayer is joined with praise, for the same end also; thus we pray in a cheerful manner, and praise God in a modest gravity.   

Add these following to the Chap. 5. Of formal and material praise in the psalms.  
Quest. WHat is divine praise formally?  
Answ. It is a serious and loving commemoration of any good thing that is in God, or from God, which is done to the setting forth of his excellency and worthiness: Thus if the words express directly his properties, and noble acts to be in him, or from him, whether in a proper or figurative speech, it is a formal divine praise. It is acted two ways; first, without melody, and in prose, as when Job said, The Lord hath given, and the Lord hath taken, blessed be the Name of the Lord, Job 1. and David said Let us fall into the hands of the LORD, for his mercies are great, 2 Sam. 24. Secondly, or with melody vocal, or instrumental. If it was vocal only, the Hebrews called it Shir, a song; if instruments were added to it, than it was called Mizmor, a psalm.  
Quest. What is divine praise materially, when this formality is not expressed?  
Answ. When the good things which procure praise unto God, or prove Him to be praiseworthy, are mentioned, not expressing any confession that they belong unto God, as the first five verses of the first psalm prove by way of consequent, that God is good, and bountiful, in that they are blessed, who sit not with scorners, but meditate continually on Gods la, etc. If God were not good and bountiful, they could not be blessed nor prosper; for as wicked tyrants afflict the godly rather than others, so would God do, if he were unmerciful and cruel. 2. When the wicked deeds of Doeg and Achitophel, and others are mentioned, it commendeth the long suffering patience of God, in that they lived on the earth a moment, & his justice is more manifested in punishing them. 3. In the psalms 6.51. and 143. in their prayers, by way of consequent God is acknowledged to be Almighty, and merciful, otherwise men would not seek such things from him. 4. All formal praise consisteth in an expressed confession and acknowledgement, that the good things are in God, or from God. The material praise hath not this confession and acknowledgement expressed, but understood, and included in the words, and may be proven to be procured and merited, by the things mentioned in the words. 5. The material praise is as true and real as the formal: as true praise is included in this prayer, Leave not my soul in hell; as when we say, Thou hast not left, or dost not, or shall not leave my soul in hell, by way of confession, but the praise included in the prayer is not so conspicuous.  
Quest. Why is the book of divine praise called the book of the psalms, seeing many prayers are also in it?  
Answ. Because these prayers are also divine praises materially, though not formally, for divine praise is included in them. 2. Many works are named from the things in them, which are of greatest moment, or manyest in number: a book of Jeremy is called the Lamentations, for it is full of mourning speeches; yet divine praises and prayers are also in it: the books of the Kings have also histories of some priests and prophets; the Lords prayer hath also some formal praise in it: viz. For thine is kingdom, power and glory, etc. but more formald petitions and prayers are in it, praise is included in them: in the first three, for things that concern God's glory; in the last three, for things that concerns man's necessity.  
Quest. Can we in one sentence and in the same words, both praise God, and pray unto him at once?  
Answ. Many sentences have formal praise, which include no prayer in them, as when we say, God is Almighty and Eternal, God dwelleth in heaven: Christ is the only begotten Son of God: he is God and Man in one person, but no sincere prayer wanteth divine praise included in it: the formal prayers of the psalms have material praises included in them, and so he that singeth the prayer doth also praise. 2. Two contraries in extreme degrees can not be in one subject, as they may be in their remitted degrees; prayer and praise are divers things, but not contrary: then as the Sun in one beam of light may send down both heat and illumination at once, so we may send up unto God prayer and praise in one sentence, whether the prayer be formal and the praise material; as, O Lord rebuke me not in thine anger, for it redoundeth to God's praise, that his reproof should be feared: or the praise formal, and the prayer included in it material: as a leper said unto Christ, If thou wilt thou canst make me clean: Item, A broken and contrite bear't, O GOD, thou wilt not despise, Psal. 51. Or whether a formal prayer, and a formal praise be together in one sentence; as, Give ear, O sheepbeard of Israel, thou that leadest Joseph like a flock, Psal. 80.) 3. joy and sadness are contrary, Christians may have them together in their remitted degrees in this life; but in the next world the Elect shall have joy, and the reprobat sadness in their extreme degrees. In this life if the joy of Christians be greater than their sadness, they should sing formal or material praises, or prayers: if their sadness be greater, they should not sing at all, as James sayeth; but rather pray without singing, though praise be included in the prayer, they should express less mirth, when their sadness exceedeth their joy. Quest. When we sing a psalm which hath prayers in it, we sing to the praise of God, is this singing a formal, or material praise?  
Answ. Both material and formal praise may be sung to the praise of God. 2. In respect of the music our praise should be formal keeping the right manner of the tune: and herein they transgress, who interrupt musical praise giving place to a reader, at the end of every line, by reading the line following. The pauses used between lines is a comely ornament unto singing, and is as  to distinguish the lines, or principal parts of the tunes, as it is  that shorter pauses should divide every note from another: without distinctions and pauses all the tune should be but one note: Music without number and division is not music: but musical praise is deformed by a non musical interruption of reading, and God's ordinance ordained to cheer up men for divine praise, is deformed and rend, and so it abaiteth cheerfulness, they do evil that good may come of it, choosing a deformed musical praise, when they may have a rightly form praise, They do it, that ignorant people may sing with them. But humane will-worship can not take a good effect, for God's Spirit never taught it; Therefore in stead of praise, they abuse God's name, because they sing oftimes many lines, not knowing what they say of God, even when the sentence is ended. Their blind zeal do not read sentences of prayer, that the ignorant may learn to pray which is more needful in this life: It were better to sing perquier but one verse of a psalm all our life-time, then to deform God's worship, thus singing all the psalms. Some use this deformity, because niggardness hindereth them to buy a number of psalm books, and slugishnesse hindereth them to teach their domestics to read. 3. Where there are two, or four, or six or more lines in a sentence, before the last line be heard, the ignorant know not what they have sung, and so they play the hypocrite and abuse God's name, seeming to praise GOD when they know not what they say of God, and when the last line is read, many know not the sense, because they have forgotten what was sung, and so still they abuse God's name: And such as know the sense also abuse God's name, for they have but sung the last line only with understanding: It is a none sense to sing a part and not the whole fentence with understanding; And though some have the psalm in their memory, yet they deform God's worship, interrupting it with reading. When ignorant papists pray in Latin, not knowing what they say, it is as true Divine worship as when we sing words of praise in our own language, not knowing what we say. If any sing reading on a book, not taking heed what he saith, it is but his own fault, and he may amend it at other times, but when a multitude is forced by a law or custom to do it, this is more antichristian like; the ignorant might praise God in their hearts with a hundreth fold more true devotion, & with understanding if only the psalm were read to them in prose or in verse. But the pride of the obstinate will not amend, though they know their errors. In respect of the transcendent condition of all the psalms, the praise of every psalm may be called formal, for every psalm hath some formal praise in it, even the penitential psalms, as Psal. 6.8, 9 Psal. 51.16, 17) 4. Material praise in singing may be made formal, by adding to it, and concluding it with a sentence of formal praise, as Glory to the Father, and to the Son &c, importing, that not only the glory of all things, but particularly of the things mentioned in the words presently sung; belongeth to the Father, etc. If the ignorant get these words, with the last verse of the psalm 28. viz. Thy people and thine heritage, etc. they may sing them orderly, albeit they sing no more with the rest at all occasions; for these words of prayer and praise are as substantial and plain, as any words in the book of the the psalms. 5. When men sing words which have no formal confession, they may make the praise formal in their hearts, if they consider and acknowledge what work God hath in the things mentioned by these words. 6. When formal prayers, and other speeches are equivolent to formal praises, they may also be called formal praises.  
Quest. How are they equivalent to formal praises?  
Answ. If a formal praise be added to a formal prayer, in the same sentence, as in the third petition of the Lords prayer, Thy will be done in earth etc. and Psal. 51.1. Have mercy on me, O God, according to thy loving kindness, etc. 2. If in the prayer God's name be expressed, with epithets of praise, as, Give ear O shepherd of Israel Psal. 80) 3. If the matter and purpose of the prayer concern the manifesting of GOD'S glory, in express words, as in the first two petitions of the Lords prayer. In Psal. 115, Not unto us O Lord, but unto thy name give the glory: The third petition of the Lords prayer is a formal praise, both in this respect, and in the respect foresaid. 4. Speeches that are not formal praises by expressed confession, if they attribute unto God honourable and divine things, by insinuation, they are formal praises by insinuation, as in Psal. 2. Serve the Lord with fear and rejoice in trembling, for it is a direct formal praise that God should be served and feared.  
Quest. Who are actors of God's praises?  
Answ. The elect men and angels act his formal praises, when they consider his excellent works, and the good things in them, and the good things of God manifested in his word, and works, And they ascribe all the honour and glory thereof unto God, by confessing him to be the Author, Conserver and Ruler of all, more Excellent than all, void of all imperfections, and wants that are in all, etc. They act his material praise also, in that themselves are the excellent works of God, a matter of great praise; and therefore they should take notice of themselves, to be stirred up to praise God formally, as they are always his praise materially. 2. All other creatures act only his material praises, that is, They are a matter of his praise, in that they show forth in themselves admirable effects of his power, wisdom, love, bountifulness, justice and holiness, etc. which things prove & procure most great praise and glory, And therefore in the psalm 148. all creatures are exhorted to praise God, that is, They should show forth the excellent things that God placed in them, that the great creator of all may be taken notice of thereby and praised. The psalmest speaketh to dumb creatures who can not make answer, but in that God enableth them to hold out & show to the world his excellent gifts, it is in stead of an answer, for it is a material praising of God. And also his speech to creatures void of understanding provoketh men to take notice of God's gifts in the creatures, to be stirred up to praise God formally, lest they prove worse than the creatures.  
Quest. Our Psalms in meeter, are they a translation, or a paraphrase of the Hebrew text? You call them paraphrases, as the set forms of prayer are of the Lords prayer.  
Answ. The mitre showeth them to be paraphrases, for it hath the meaning of the text in more words then a translation requireth. 2. When translators add more words; then the just interpretation requireth, it is, because the meaning of the text can not otherwise be understood, and yet the text that hath these words added, if with these words all be considered, as parts of one sentence, they are a short paraphrase, because more than the text is added to explicat the text: But when all the words or sentences of the book are explicat and illustrat by other words, there the whole work is a paraphrase. 3. The most learned Latin Poets call their psalms turned mirer a paraphrase; Buchanan calleth his psalms Paraphrasis Poetica, because sometimes sentences, figurative speeches, and other illustrations, and words are added to the text: sometimes the words of the text are turned into other words, and sentences of the same sense: these things are done in the whole work, that the Poet may have choose of words to make the mitre agree with the text: so is it with our psalms in mitre, for no Scriptures can be turned into mitre by a naked translation.  
Qu. If our psalms in mitre be a paraphrase, than we may make paraphrases of all the Scriptures, and so read them publicly. A. That is not needful, for many scriptures are understood at the reading without a paraphrase. 2. If our psalms in meeter were only the translated text, than Preachers should make sermons on them, and readers should read them publicly, as they do other scriptures, & the verses in mitre cited to prove matters of divine verity. 3. It were not hurtful, but profitable for the hearers, sometimes to read paraphrases of all scriptures; but this is supplied by preaching, catechising, & by the plainness of many scriptures, at the reading then these paraphrases are not so needful.  
Quest, Seeing the translators of other Scriptures add some words to the text, why may not the translations be called paraphrases?  
Ans. If the whole scriptures had illustrations, & other helps foresaid, in every sentence as the book of the psalms hath, than might it be so called, but such helps are few, & seldom found in other scriptures.   

Add these following to the chap. 6. viz.  
GIve some example in the book of the Psalms, where the whole sentence Gloris to the Father, and to the Son, etc. is said in substance.  
Answ. In Psal. 110.1. The Lord said to my Lord, etc. that is, The Father said to the Son, sit thou at my right hand, etc. and vers. 2. the holy Ghost is called The rod of thy strength: He is a golden sceptre, holden out to comfort the godly, but an iron rod to bruise the wicked; thus glory is given to all the three persons, the Father is glorified, in subduing the enemies of Christ; the Son is glorified, in sitting at the right hand of God, and that his enemies shall be his footstool; the holy Ghost is glorified, in that he is the effectual rod of God's power, ruling in the mids of Christ's enemies, and subduing them: and in verse 4. the Eternity of the three persons is expressed, in that the Lord made Christ a Priest for ever, without beginning, and without ending, because He is after the order of Melchisedeck, Heb. 7. He can not be a priest for ever, except God his Father continue for ever; for none can be a priest, without a God unto whom he must offer sacrifice, and with whom he must interceded for people: the holy Ghost must also continue for ever; for if the anointing whereby Christ is effectual shall cease at any time, then Christ could no longer remain a priest, nor do that office. So in this psalm God is glorified according to the full sentence wherewith we conclude our psalms.  
Quest. Pope Damasus caused first that sentence be sung in Gods Kirk, should we not reject it, because papists first practised it?  
Answ. Shall no man make use of cities, tents, harps, and musical instruments, because cursed Cain builded the first city, and his children invented the rest? Balaam the false prophet fist said, Let me die the death of the righteous. Palladius sent from pope Celestine, brought the gospel first into Scotland; and one Augustine sent from pope Gregory, brought it into England, when popish superstition was greater than in the days of Damasus, who lived in the 400 year, Palladius in the 500 and this Augustine in the 600 year of Christ. The builders of Babel first spoke all languages, shall we therefore absteene from all these things? 2. Therefore let us embrace the good things agreeable to God's word, which they made use of, but cast away the infidelity of Balaam, the vain confidence of the builders of Babel, the superstition of papists, who used this sentence at the mass, and at the end of every psalm read or sung. 3. Pope Damasus said not first the substance of that sentence, neither used he it first in musical praise; the substance of it was said in Revel. 4.8. and it was sung when the psalm 100 was first sung; and other passages of the psames have the sentence included in them, as the psalm 45. vers. 7. psalm 2. and salms 136.  
Quest. Is it comely at one exercise of divine praise, to sing parts of divers psalms together, as if they were parts of one psalm or song, and that in public meetings?  
Answ. God's Spirit approveth it by the like practice, in 1 Chron. 16 7. When David gave a psalm to thank the Dord, into the hands of Asaph and his brethren: this song or psalm was made up thus, to wit, from the verse eight of the chapter, unto the end of the verse 23. are written fifteen verses of the psalm 105. and from the 23 verse, unto the end of the verse 33. are written the words of the whole psalm 96. and in the verse 34. is the first verse of the psalm 107. all is one song. Item the first five verses of the psal 108. are the last five verses of the psal 57 and the rest of the psal. 108. are the last eight vers. of the psal. 60.  
Quest. Is it not good to practise some of these erroneous novations, for eschewing of shisme, and for keeping of union and conformity with some religious persons, who in great Zeal defend them.  
Zeal in defending error is not a godly but a blind zeal; it is thus known, in that they defend these errors as carefully as they do the clearest principals of divine verity, and they persecute such as embrace them not, as if they were heretics. 2. Would thou keep union with them in their errors, rather than with Christ and his apostles, who were immediately taught by God's Spirit in divine verity, which admitteth not such novations. By so doing, you eschew not, but you entertain a most dangerous schism, dividing yourselves from the purity of the most loyal and infallible preachers of the truth. 3. If for to make you strong with humane friendship you so despise God's truth, that you make errors equal unto it, professing both together, as if they were both but one truth, than it will be a just reward, if God suffer you to fall by degrees into palpable antichristian darkness and if God kindle unquenchable hatred and discord, between you and your affected society, woe shall be to him that maketh flesh his arm. Jerem. 17.5.   
FINIS.