CHAPTER 1. Against usurping privie meetings, for exercising ministeriall dueties, pretending mutuall edi­fication: as also of night meetings.

Question MAY we not at all times, and in all places convocat people for mutuall edification, not seeking libertie of their Pastours, as did the apostles and disciples?

Answ. Not only men not called to preach, but also Pastours and Preachers may not doe it. 2. The apostles and disciples might lawfully preach publickly & privatly 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 turne apostats or hereticks; thereby they losse the right of a lawfull calling, for GOD sendeth none to teach errors and heresies, and men have no warrand of GOD to call them. These apostats and hereticks are be­come usurpers of the places whereunto they were cal­led, and therefore sound teachers may convocat privie meetings in these paroches without their warrand, and without usurpation. But it is usurpation to do so in the paroches of sound teachers. 4. Paul forbad Timothie to lay hands upon any suddenly and that hee should not be partakers of their sins, 1 Tim. 5.22. Women may not speak publictly, 1 Cor. 14. They may teach younger wo­men privatly, Tit. 2.3. and they who admit men untry­ed, unqualified, and without imposition of hands, are partakers of all their sins, he resies and abuses, which they bring into GODS church. 5. The apostles themselves [Page 4]might not preach in any place uncalled. The Lord for­bad 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 Pastours take heed, not to other mens flocks, but over which the holy Ghost made them overseers. The Spirit suffered not Paul and Timothie to preach in Bithynia and Asia, but in Macedonia, Act. 16.6. Many pretend private meetings, but they plead for publict meetings under this name.

Quest. How are they publict?

Ans. In respect of persons, place, and manner of ex­ercise. 1. The persons are not of one familie only, nor two or three of sundrie families, meeting occasionally, but oftimes many families, and persons of diverse families towns and parishes, &c. their number exceeding sundrie parishes. 2. The place though it be a chamber, or house ordained for private uses, yet they make them publict houses, appointing them for ordinarie publict meetings and publict exercises: Churches are for no other respects made publict houses. 3. The exercises are publictin their usage: for they doe not every two and two, or two and three, or three and three confer privatly together, but one speaketh to all the rest, and oftimes many speake one after another: So these meetings are more publict then ours, where only one or two speak publictly.

Quest. Can the privie meetings of two or three usurpe the ministeriall charge? Ans. Two or three may usurp over the dignitie and office of kings, as really as two or three thousand, though the usupation of a greater number be [Page 5]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 lawes, and receiving royall honour and obedience from the rest, not being deputed by the lawfull king to that effect, it is usurpati­tion. Paul, Rom. 13. saith, There is no power but that which is ordeined of God: yet without usurpation we may admo­nish and counsell one another to do all civile dueties. Such usurpation may be in every jurisdiction of princes, rulers and magistrats, &c. So in the ecclesiasticall jurisdi­ction, if two or three establish an ordinarie custome of preaching, and of doing ministeriall dueties, whether one alone, or every one their time about do the charge; they not being deputed, nor warranted by the ordinarie pa­stor, it is usurpation. In a well ordered citie the citizens suffer none to encroach upon their callings, liberties, and priviledges: much lesse should such abuses be tolle­rat in a well ordered church. 2. Pastors may preach both privatly and publictly in their own parishes. If in their infirmitie, absence, or lawfull distractions, they imploy others in their places, it is a lawfull calling. 3. Men may teach their own families, it is warranted by GOD, though like Abrahams familie, 318. souls dwell toge­ther. 4. All other meetings should be occasionall, not hindering familie worship, not ordinarie publict wor­ship, nor the dueties of servants to their masters, of chil­dren to their parents, and wives to their husbands.

Quest. What meetings are occasionall?

Answ. Such as are not of set purpose appointēd for ordinarie ministeriall exercises, but when by the provi­dence [Page 6]of GOD men meet for other occasions, either ci­vile or ecclesiasticall, as 1. when two or three together take occasion of the publict preachings in the Sabboth, to repeat the things they have heard: 2. They may edifie one another going together unto churches. 3. Within the churches, before the publict 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 publict places. 8. Eating or drinking together. 9. In buying or selling together their speaches and purposes should sa­vour of holinesse, 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 enquire at their pastors, or o­ther learned men, 13. At publict catechising men may learne, hearing the answers, also the preachers should cause some rehearse conceived and set formes 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 edifie one another in the primitive church. 15. And sailing together. 16. Ryding or travelling on jour­neyes. 17. Meeting at burials. 18. At extraordinarie feasts. 19. At familie worship catechise them, teach them to pray, interpret obscure passages of Scriptures, take an account what they have heard at publict preachings. If any occasionally come in, he may hear these exercises. 20. Visiting the sick, the father lesse, the prisoner, the af­flicted. [Page 7]21. Visiting friends and acquaintance. 22. By a godly life & conversation, good example edifieth dayly.

Quest. Do not the Scriptures warrand us to meet ordinarly, for ministeriall exercises and mutuall 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 our selves 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. Warne 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 wisdome, teach­ing and admonishing one another.

Answ. 1. Such places perswade mutuall edification, which may sufficiently be done at the foresaid occasions: but no scri­pturs do warrand the usurping meetings: GODS word ra­ther terrifieth from such usurpation and boldnesse, as is seene in Vzza, smitten to death for touching the ark, and king Vzzia smitten with leprosie for offering incense. The earth swallowed up Korab and his companie, which were Levits, for seeking the Priesthood, Numb. 16. The sons of Scaeva were wounded by one possessed with a devill, for usurping the apostolick charge: these offices were good, but the persons were not called. Moses sent of GOD to Pharao, fearing his own weaknesse, desired the LORD to send another: But now men, neither sent of GOD, nor fearing their weaknesse, 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 [Page 8]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 doe to bee saved? Are they many that shall be saved? How often shall I forgive my brother, unto seven times? What shall bee the signes of thy coming, and of the end of the world Declare unto us this parable, &c. Math. 18. and 24. Act. 2. &c. yea of times men did forsake the assemblies where Christ preached.

Qu. God giveth not men talents to be hid up, but to be usefull to others. Ergo men should assemble for exercising their gifts.

Answ. 1. Doubtlesse 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 generall calling, and Christian conversation, at such occasions as are fore­mentioned. 3. Because some can govern a kingdome, shall they therefore take to themselves royall 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 readie and willing intension excu­seth thee: thy gifts are not idle, if thou gaine thine own soul by them.

Quest. The gifts of every member should redound to the whole my­sticall bodie of Christ, Therefore wee should convocat many to be partakers of our gifts.

Answ. A hurt finger disquieteth the whole bodie: if it bee cured the whole bodie is eased; so he that doeth good by one member of CHRIST, doth it to all: yea CHRIST este emeth it done to himselfe.

Quest. Should wee not edifie mutually, seeing it is said in Zacharie, 8.21. The inhabitants of one citic shall go to another, saying, Let us go speedily to pray before the Lord of Hostes, and I will goe also, &c.

Answ. Are these either private or usurping meetings, when they go openly to worship in the temple, as GODS people did yearly at the three great feasts: So do the people of sundrie townes in diverse kingdomes go together into one church. 2. Is mutuall edification hindered, when thou art forbidden to doe it in an usurping way, having lawfull occasion beside: you may thus say, Wee hinder you to live, because we forbid you to live on roberie and thift, having sufficient lawfull meanes beside.

CHAP. II. Some forbide fathers of families to interpret any passages of GODS word to their domesticks.

Quest. SHould the fathers of families interpret any Scrip­tures to their domesticks? Shall not their ignorance breed error and heresies, making a false glosse on Gods word?

Ans. They should teach them, making a true glosse, & to that effect they should frequently hear preachings, read and confer with others, and enquire 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 [Page 14]doubts. 2. Their sympathie with the papists bringeth the same arguments, for hiding the light of Gods truth: for the papists say, that laiks should not read the Scrip­tures, least their ignorance Breed error and heresies. 3. Heresies were never bred, but by the ignorance of pub­lict 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. Could these be kirks without interpretation of the word. 5. Many by fre­quent catechising and teaching their domesticks, became learned publict teachers, Qui docet indoctos, &c. 6. The neglect of such holy exercises rather breedeth hereticall opinions both in private and publict persons. 7. Iudge not before the time? publict Preachers are not censur­and condemned, untill their herefies be known, so should private men be used; and though some were guiltie, yet the exercise it self is lawfull and profitable to such as use it well. Should planting of vines, and pub­lict preaching be discharged, because Noab and Lot were drunk with wine, and Arrius turned an heretick? 8. Hirelings, like papists, would have people ignorant, least too much knowledge make them take notise of the ignorance, errors, and lewdnesse 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 publict preachings are better understood, which faithfull Pastours should [Page 15]desire. 10. He that careth not for his familie in tempo­rall things, is worse then an in fidell: if hee neglect spi­rituall 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 ceremoniall but morall. The fift command willeth both parents and children to do their dueties: Naturall parents should also be spirituall 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 dueties, hee made not humane philosophie the ground of their in­structions, but GODS word, saying, That Gods word bee not blasphemed Tit. 2.5. Of the dueties of familie exercise see the preceeding chapter, in the answers to the fourth question.

CHAP. III. They forbid all set formes of prayer.

Q. WHat is a conceived form, and what is a set form of prayer?

Answ. All set formes are first conceived, being formed according to his conception that prayeth; then if any ordein them to be used again, how often so ever, 1, 2.3. dayly, &c. so far are they set formes, because they are set & appointed for a more frequēt use, 2. When Christ in [Page 16]garden prayed thrise, using the same words. Matth. 26. at the first expression it was a conceived prayer, but af­terwards a set form, which he set and ordeined to be said againe at two diverse times. 3. If people concur, using the words of him that conceiveth, it is a set forme to them, for they conceive it not, their concurrance 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 forme?

Answ. GOD commanded the high priests to blesse the people in a set form, Numb. 6.24. Is not GODS Spirit the indi­ter of all GODS word? 2. When the Israelites in the wil­dernesse 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, hee said, Return O LORD, to the thousands of Israel, Numb. 10. Our LORD in the garden said thrise a set form: and albeit the Euangelists 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 Crosse His complaint was words of the psalme 22.1. My God, my God, why bast thou forsaken me? and His last prayer on the Crosse was words of the psalme 31.5. Into thy hands I commit my Spirit. Hee 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 darknesse, which he overcame by the same Spirit, who never left him in his greatest agonie. 4. Paul in the beginning of ten Epistles, said, Grace be unto you and peace from God the Fa­ther, [Page 17]and from the Lord Jesus Christ, they say he might well do it, writing to sundrie people: Thus they yeeld that some way he might have the Spirit, using a set form; but he wrot two epistles to the Corinths, and two to the Thes­salonians, using this salutation, and two to Timothie, using another salutation. 5. In psal. 57.1. are the words, Be mercifull to me, twise repeated. In psal. 68.1. the foresaid words of Moses are repeated. In psal. 80. is a set forme thrise 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 dayly sung in the temple, 1 Chron. 16.41. is a set form of praise 26. times repea­ted, viz for his mercie 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 Mathew 21. showeth, that they often repeated the words, both before they came to the temple and also within it. The pharisies in their hypocrisie 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 spe [...]keth in the church, viz. the regenerat, teaching her to say, Come: And John biddeth them that hear this prophesie, say, Come, and John himself prayeth in the full sentence, saying, Come Lord Jesus. 8. Set formes oftimes seeme [Page 18]to have more of the work of the Spirit then conceived forms, for after their first conception, other godly men, moved by the same Spirit revise them; they reteine the materiall, and cancell the superfluous, and they alter and supplee words needfull: Thogh Gods Spirit inable men to pray, yet He suffereth humane frailtie to bee seene in their prayers, to humble them, he giveth no perfection of graces in this life, conceived prayers are not so well tryed, though some boast much of them in contempt of set formes.

Quest. Are any so infirme, that they have need of set formes, more than of conceived formes?

Answ. Negligent pastours never try it, neither know they that many people never understand, nor can imitate concei­ved formes, because themselves, and others whom they take notise of can conceive, they think that all men can conceive. But these following among others have more need of set formes, then of conceived formes: 1. Some weak Christians of a honest life, and of good age, could never remember all the Lords prayer, as their Pastours affirme, who diligently taught them: If they cannot re­member a few words often repeated, much lesse varietie of words never twise repeated. 2. Others learned the Lords prayer, but cold do no further. 3 Some learned al­so set formes, by frequent hearing of them, but could ne­ver conceive. 4. Some using set formes a long time, in end became able to conceive once in the day, and they al­so used dayly a set form for the weaker sort. 5. Some children could pray nothing at all, untill they had used set formes, 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 [Page 19]want some of these, if they have not all. 7. It is a ve­ry eloquent and powerfull prayer with God, if a humble heart groan under the burden of sin, with faith and fer­vent desires of mercie and sanctification, though they can scarslie expresse three words, without these all varietie of words and conceptions is but babling. 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 blinde judge that measures inward grace by outward eloquence. 8. If there were but one of those weak ones in a con­gregation, a faithfull Pastor should use set formes, to teach them to pray for their private use: they are cruell and mercilesse sheepheards who neglect the weak ones in a mater so needfull for salvation. 9. And when they are helped, with a better conscience they may conceive for the stronger sort.

Quest. When I use set formes, men esteeme basely of my preaching, & account me unlearned, if I expresse not varietie 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 formes, not fearing contempt, you should do the like.

Quest. When the Lord taught his disciples to pray, he said not Vse these words, but, Pray after this manner.

Ans. The Evangelists write both to be after the Lords meaning. for Math 6. saith, Pray in this manner: Luke 11. saith, When you pray, say, Our Father which art in Heaven, &c. The speech of Matthew who did first write the Gospel, can not be the interpretation of the speech of Luke, who [Page 20]had not as yet written it; for the custome of the Scrip­ture showeth, and the order of nature requireth, that the interpretation should bee given after the obscure words, but not before them. 2. If the LORDS prayer conteine things needfull for us, we may use the same words, to expresse the same things, which CHRIST the wisdome of the Father used: If it signifie not things needfull, it were a fools sacrifice to pray after the man­ner thereof, seeking things needlesse. 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 sin­full man. 4. Some call it hard and obscure, Preachers should explaine obscure Scriptures, chiefly which are dayly in use. If thou think it obscure, thou canst not form a prayer like it, nor imitat the thing thou knowest not: neverthelesse use this prayer, for the Lord unto whom nothing is obscure, knew that it meant things needfull 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 forme.

Quest. It is not mentioned in Scripture, that the apostles said the Lords prayer, Ergo we should not say it.

Answ. Charitie should perswade 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 tautologie to conclude our prayers with the [Page 21]Lords prayer, seeing we have prayed for the same thing alreadie

Ans. A tautologie is a needlesse repetition of the same words or mater, but when we repeat the same things, to show the vehemencie of our desires, it is not needlesse. 2. A conceived prayer repeateth oftimes the same mater though it change the words. 3 To this effect, the Lord in Math. 6. after the Lords prayer, taught us to say the word Amen, which summarly includeth in it the whole prayer. 4. Every repetition includeth in it self a new complaint, as if you would say, I am not sufficiently sensi­ble, nor cōforted in the assurance that my former words were accepted, therefore I pray again for the same things No man hath power and authoritie from GOD, to abro­gate or despise any form which GODS word approveth.

Quest. If we use set formes, we should only use the Lords prayer, for no other forme is enjoined to us.

Answ. The apostles also used other set forms, and so do we: they spake by the Spirit in using them also.

Quest. In Numb. 6. the Lord said, Thus shalt thou blesse, that is, in this manner: Hee said not, Vse the same words. Ergo the Priests used not a set form of blessing.

If thus import the same sense, then 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 expresse the same sense, then the words that Gods Spirit hath di­ted. 3. The text showeth that the priests should have u­sed the same words: for the Lord saith, Thus shalt thou blesse, saying, The Lord blesse thee, they are bidden say, The Lord blesse thee, this is the manner how they shall blesse. 4. Albeit the priests had used only conceived words, yet the despisers of set formes blesse only in a set forme.

Quest. What call you stinted prayers? Are they lawfull?

Ans. Both prayers and divine praise are stinted, when men willingly reject the ful libertie of using them which GOD hath granted. GOD in his word hath given us alike warrand and libertie, to use both conceived and set forms of prayer, hee that rejecteth any of the two, stinteth to himself the form which he useth, and restraineth the li­bertie which GODS Spirit hath granted in rejecting the other form. The papists in their service book have stin­ted set formes: 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 formes, a set form into a conceived form, or we use diversitie 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 wee 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 mixe words of a set forme among conceived words.

Quest. Do not many through envie complaine that we ab­steine 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 publict per­sons, who have as much eloquence as you have, and yet they use set forms, not onely to countenance the lawfull practise of Christ, his prophets and apostles, but also, because GODS Spirit worketh by it, and warrandeth it in his word, as he doth conceived formes.

Quest. Should not all men conceive at all times, for Gods word proveth that all men can conceive, as Ioel 2.18. I will [Page 23]poure out my Spirit upon all flesh, and Zacharie 12. I will poure 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 publict persons can conceive, which we deny not of some; but negligent pastours know not that others can never con­ceive, nor yet understand mens conceptions, they know not pastorall dueties, 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 extraordinarie gifts of the Spirit, given unto GODS servants in a greater measure then was usuall, as diversities of tongues, prophesies, visions, wor­king of miracles, &c. and also the ordinarie gifts, as faith hope, charitie, humilie, temperance, &c. 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 formes of greater dignitie, and therefore wee should not use set formes?

Answ. Doth GOD abolish the Moon and Stars, because the Sun is of greater dignitie? Shall a man cut off his little finger, because the other fingers are stronger? Shall the Sacraments bee neglected, because the Word edifieth more? 2. The two forms of prayer are of equall dignitie 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 signifie alike excellent and spirituall things, & both alike able to stir up our devotion, other­wise [Page 24]the LORD would not have used set formes in his greatest extremitie: it is out corruption that hindereth us to make such use of them: Eloquence and varietie of words are much admired by Pagans, and naturall men, like Agrippa, who was almost perswaded 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 mo meditations than a set form; but it neither maketh our prayer more acceptable unto GOD, neither can it expresse 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 custome oftimes to respect more of the things which the world esteeme least of: so CHRIST in his greatest extremitie choosed a set form, as was said before, see the rest in the next chapter.

CHAP. IIII. They forbid all reading of prayers.

Qu. SHould not set formes be said from the memorie, 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 memorie, nor conceiving of prayers, nor singing of psalmes on a book, nor off the book, are commanded in Scriptures, should they there­fore not be used? The dueties of prayer and praise are commanded, and these circumstances are lawfull & use­full, and no wayes hurtfull 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 [Page 25]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 psalmes.

Quest. The psalmes are the text of Scrip­tures, read prayers are not so.

Answ. Our psalmes 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 needfull are ge­nerally included in the LORDS prayer, and particularly in other Scriptures.

Quest. Read prayers expresse not all our wants, Ergo they should be rejected.

Answ. It is no mater, if they contein things perpetually need­full, the Preacher at the end of his read prayer, or after­wards in his conceived prayers may expresse mo wants. 2. Neither doe his conceived prayers expresse all his own wants, nor yet the wants of the people, he never knoweth them all. 3. The Lords prayer concluding our prayers, may supplee all the omissions of our imperfect prayers, though wee 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 bee possible take this Cup from mee. Abraham prayed for Children, Jacob for food and rayment, and safetie from his enemies, the apostles for increase of faith, Paul [Page 26]that the messenger of Satan might be taken from him. Many prayed that Christ wold cure their diseases, Christ never censured such prayers, but pharisaicall holinesse censureth prayers that expresse 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 summe of the pe­titions is perfect, in respect of the enumeration of things needfull: this enumeration needes not be said at all times (as the foresaid example shew) though we have need to seek them dayly, we may seek mo or lesse of them, as we are sensible of these wants.

Quest. Is it needfull to read prayers publictly?

Answ. Yea, for many learned men of good under­standing and conception have weak memories, & throgh diseases in the head men sometimes forget words, which at other times they remember: it is best therefore not to trust in the memorie.

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 lesse when we know not the matter, for ignoti nulla cupido, wee can not desire the thing wee 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 interceedeth for us, that is, he assisteth us to pray, not with varietie of words and conceptions, but with [Page 27] groanings that can not be exprissed by any form of prayer: the Spirit groaneth not, but he kindleth strong desire in our hearts, the servencie whereof causeth groanings. 4. Groanings both show our earnest desires, and prove that we know the matter before wee 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 mindes when we began to pray, Can this be done with set forms?

Ans. The Spirit helpeth us also at set forms, making us expresse 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 GODS Spirit thus help us not. He interceedeth for us, because these and such other of his graces in us, do in­able 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 varietie 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 groanings, 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 contein things perpetually needfull, and the sense of them should bee perpetuall as are increase of faith, remission of sins, san­ctification, and such things as are in the Lords prayer: if any words of the prayer concerne the present time on­ly, [Page 28]as war, famine, pestilence, they should be altered or removed, as the evils are changed.

Quest. Should the Church use the same meanes of Gods worship, both in her infancie and perfect age?

Answ. The ceremonies are abrogat, our prayers are morall, for by them we confesse 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 forme of prayer. 2. If a set form should be abrogat, because the church used it in her infancie, much more a conceived forme 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 fulnesse 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 infancie, and perfect age, so hath every member thereof in all ages. Every man coming in this world, is as ignorant of GODS word and worship, as were the Patriarks at their birth; and some are so weak that discreet Pastours should use them like infants all their lifetime. 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 [Page 29]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 glorifie GOD with our mouth, as we do with our heart, that hee may hear us, though some­times true prayer may come from the heart alone.

Quest. No Apocrypha should be brought into publict assem­blies, but onely Gods word, and the lively voites of his owne graces, mens writings are Apocrypha.

Answ. Mens sermons, the psalmes in meeter, and conceived prayers are not Canonick more then read prayers. 2. If they be the lively voices of GODS graces, so are read pray­ers, for godly men gifted with GODS graces first concei­ved them, and they still signifie the same things, and men having saving grace, use them as the first conceivers did in earnest prayer, assisted by GODS Spirit, so that they make use of them, as if themselves had conceived them.

Quest. Mens writings are not without errour, they carie not such majestie as the pen of the holy Ghost, they are not so authentick, confirmed by signes and wonders.

Answ. Neither are mens unwritten conceptions so authentick

Quest. Doe not read prayers restraine the libertie of GODS Spirit, who inableth men to conceive?

Answ. Not, for neverthelesse of them men may con­ceive as much as ever they did. 2. Did Christ, his Pro­phets, and Apostles restrain this libertie, when they said set forms. 3. Seing GODS Spirit in his word indited both the forms, they restrain his libertie who abolish any of the forms from GODS publict worship, seeing GODS word which alloweth these forms is made publict to the world

Quest. Is it not a quenching of the Spirit, to read other mens words, when I should poure forth mine owne 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 appropriat 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 formes 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 usefull to others, it is a quenching to despise these gifts. 3. Some being in stranger churches were much moved with set formes, 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 noveltie of the words which pleaseth mens itching ears. GODS word it self often tepeated is loathsome to our corrupt nature. Some judge GODS SPIRIT to be like themselves, delighting only in novel­tie of words, and therefore they make idols of new con­ceptions, affirming that GODS 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 battell between the flesh and the SPIRIT, for GODS Spirit indited 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 psalmes 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 confesse against themselves, that a set form may be used, for they say it belongeth to Read­ers. 4. If Ministers be called to preach, then they may do the office of Readers, and they should do it when they want Readers, for all GODS word are canonick preachings of GODS truth, his mercies, judgements, power, and wisdome, and of his properties, works and wonders, &c. Ministeriall preachings serve for a further explication clearing of the sense, and application of the canonick preachings.

Quest. Is not the reading of a prayer a neglect of conception, and a shamefull prostrating of our selves 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 lesse 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 [Page 32]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 memorie: So wee may read from the visible booke of paper, which is an artificiall memorie. A book is a rich treasure of conceptions, an artificiall memorie a wonder­full providence of God, to help such as are weak both of understanding and memorie.

Quest. Should not Christians studie to perfection and grow in god­ly exercises?

Answ. The grouth of Christians is not in multitude and varietie of words and conceptions, for Tullius and Demosthenes might then have been Christians who could be eloquent in any subject, even in Christian maters, if they had midled with them, albeit they had been but hypocrits. 2. Neither consisteth this grouth in forsaking the form of prayer, which Christ the fulnesse of all perfection, used and approved in others: but it is a grouth in holinesse of life, heavenly knowledge, faith hope, charitie, fervencie in prayer of any form, and in other spirituall 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 refusall, 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 mens speaches, be offendeth God, and procureth a refusall of his benefits.

Answ. Hee that concurreth with conceived prayers, is as much born up with other mens speaches. 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 preceeding chapter, are here reproached as born up by these speaches, 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 owne words againe in the garden, and the words of the psalme 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 zeale knoweth no walking, but by varietie of conceptions and eloquence. 4. Whether we read words, or say them from the memorie, 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 immediatly, as the apostles did on the Pentecost, or by studies and edu­cation: as all others doe.

Quest. Is it not sufficient that set forms be committed to Readers, for publict reading?

Answ. When prelats did commit baptisme, and the LORDS Supper to the inferiour Cler­gie, and themselves did minister confirmation, it made the people despise the LORDS ordinances, and magnifie humane confirmation: So when Preachers commit the reading of prayers only to Readers, the people despise [Page 34]them, because the Preachers despise them.

Quest. I acknowledge the set forms in Scripture, for Gods Spirit did indite them, but the set formes out of Scripture have not such authoritie.

Answ. Neither have the conceived forms out of Scripture such authoritie. 2. But GOD to whom we speak hath as great authoritie when wee read our own set formes, as when we read GODS word it self, then our reverence to GOD should be no lesse. 3. Seeing GODS Spirit was ef­fectuall with both the formes 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 untill 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 spirituall gifts, when they used set formes. 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 then to pray nothing at all. 2. For preachers diseased in the head, whereby their conception is troubled. 3. For o­ther preachers, least afterwards they be diseased, that then the suddain change of the form seeme not strange unto the people. 4. Both to countenance their infirme bre­thren, [Page 35]and to countenance the LORD, his prophets and apostles, who used set forms not through infirmitie, but because the words were sanctified, and directed by Gods Spirit, and were as acceptable to God, and as able to ex­presse their desires, as new conceived words. They who love Christ, should countenance himself and his mem­bers, and their religious exercises chiefly 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 insolencie of such as are puft up with elo­quence, doting so upon it, as if Gods Spirit were not effectuall without it.

Quest. Should any pray for the space of dayes, moneths and years, untill that Gods 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 Gods Spirit ne­ver leaveth his owne work, though sometimes hee bee more or lesse effectuall 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 edifie, when men preach Gods truth, so the blamelesse life of the pharisies, and of hereticks, did pro­cure great respect unto their heresies and errours, which a profain life could never do. 2. When Paul persecuted the truth, he was blamelesse, touching the righteousnesse of the law, Phil. 3.6. 3. If they be godly in life, and of a [Page 36]sound judgement, when they consider these things more deeply, they will glorifie God in forsaking them. It proceedeth not from Gods Spirit to despise the form of worship which Hee 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 then Christ and his apo­stles, who used both the forms.

Quest. If people concur with any prayer before the sentence be ended, take they not Gods 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 hee pray that people may show their humilitie, by kneeling to sacraments or idols, or that they thankfully remember Christs doings and sufferings, by keeping superstitious dayes: but they may concur with set formes, before the sentence bee ended, if they have them in their memorie, because they know the matter.

CHAP. V. Some interrupt Gods worship continually, read­ing the lines of the psalme, by intermissions, in the time of singing.

Quest. HOW is it that many despise set formes of prayer, and yet they praise God is set formes of muter: When did Gods. Spirit choose the one, and refuse the other: both are paraphrases, and not texts of Scripture, to vvit of the Lords prayer, and of the psalmes. Some use a double set form, to vvit, the miter, and the proclaiming of linese this vvas never practised nor commanded in Scripture, as vvere the single set forms of prayer and praise.

A. Blind zeal proclameth the lines, that such as can not [Page 37]read may sing: but they neglect to repeat a set form (which is more needfull) that they may learn to pray privatly, rather than to pray nothing at all. 2 The miseries of this life, and happines of the life to come, do show, that prayer is more re­quisit now, and praising of God in the next life; we have dayly motives of praise, but much more of prayer.

Quest. What errours are committed, in repeating the lines at singing?

Answ. There is a continuall abusing of Gods 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 wonderfull? One that hath not the psalm in their memory, knoweth not if the works, or mercies, or fearfull judgements of God, or the great power and cruelty of the enemies be called wonderfull, untill that the line be sung out, and the next line read. In psal. 84.1. O Lord, since ven­geance doth to thee, &c. 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 Gods 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 mater, but not when men procure it by a rash practise, 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 bableth, 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 Gods worship, at every line to interrupt and mar it, giving place to a reader. Will any [Page 38]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. Musick orderly used stirreth up mens hearts, to praise God cheerfully: this interruption diminitheth cheerful­nesse, 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 Gods worship, giving place unto a Reader. 3. Gods 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 vocall manner, saying with Iob, Blessed be the name of the Lord, Or, For thine is the kingdome, power and glory: for Christ in the Lords 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, &c. this was as true praise, as when after his last supper he sung a psalme. 5. At the Lords birth the sheepheards heard, the Angels praised God, without reading of lines, for concurrance of the sheepheards: this an­gelicall praise may suffice all the world, if the musicall praise be not rightly used. 6. If men have in their hearts the substantiall praise of the love, reverence, and of an high estimation of God, the matter is little though all their lifetime they want the shad­dow of musicall praise. 7. The ignorant may be taught a more comely musicall praise, without abusing of Gods Name.

Quest How shall it bee done?

Answ. Teach them to get in their memories short and materiall psal­mes (for they are capable of badrie songs) that once or twise every Sabboth 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, &c. It were better in the Sab­boths, after publict service to cause them learn to read, then interrupt Gods worship with reading.

Quest. Why do sundrie godlie men cause proclame the lines?

Answ. The blind zeal of some thinketh it the best custome. 2 Others do it only till they find a fitter occasion to draw unruly people to a better custome, as the apostles did permit some I gall rites, Act. 15. which in themselves were become dead, untill the estate of the church were better satled.

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 needfull, viz. by repeating prayers to gain such as can not pray: when as men may be good Christians without musicall praise all their lifetime. 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 legall rites, which in his dayes 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 musicall praise, as if God could not be praised, and themselves could not be Christians without it; you teach them to abuse Gods 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, vvhen 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 confesse, that oftimes in their best exercises of prayer and divine praise, when they understand the mater, they are assaulted with evill thoughts; Satan so hateth Gods 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 musicall praise did stir up holy & reverend thoughts of God in the hearers, rather then if the hearers had sung without understanding: So Elisha prophesied, not being cheared up by his own musick, but by a ministrel, 2 King 3. when David danced and leaped before the ark, rejoising that God was present with his people, his joy was stirred up by the musick of others, as well as if it were his own musick, 1 Chron. 15.28, 29.

Qu. Do not these Words pertain to all Christians, to vvit, that they should speak to them selve in psalmes and hymnes, and make melodie 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 understāding: if the sound of singers stir up their mirth and cheerfulnesse, they not know­ing the mater, it is a melodie in their hearts, but not to the Lord, except some holy meditations of their own minde concur with the sound. 2. If they rejoice in the assurance of Gods favour and mercie, it is a spirituall song and melodie in the heart to the Lord, though it want outward musick.

Quest. But in Coloss. 3.16. he biddeth admonish one another in psalmes and hymnes.

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 spirituall 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 psalmes.

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, &c. In Revel. 4.8. is the meaning of the whole sentence, viz. Holy, holy, holy, Lord God almightie, which was, and is, and is to come. In Psal. 45.7. God hath anointed thee with the oyl of gladnesse, above thy fellows, That is, The Father hath declared the Son to be anoynted with the holy Ghost, fully dwelling in Him, by whom His manhead 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 glorie to God, pointing at the unity of his essence, in the words Iehovah 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 mercie endureth for ever. His mercy indureth not without Himselfe, 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 Hee is a golden Scepter, holden out to comfort the godlie, but an Tron Rod to bruise the Wicked. Item the three persons are mentioned in the second psalme.

Quest. Should these vvords be sung, concluding every passage of the psalmes, or should they never be sung at all?

Ans. It is a necessary duety of thankfulnes, to make expresse mention of our benefactors, so far as we know them; such are the persons of the Trinity. The papists superstitiously said these [Page 41]words at the masse, and at the end of every psalm read in proofe, 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 shew of holines, that men may take lesse notise of their errors and heresies. They who neglect the words make a great show of precisenes, that their erroneous novations may seem to be nothing else but precisenesse. 2. Therefore these words, or words of the like sense should be used, because the duty of thankfulnes should distinctly expresse 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 vve not glorifie God, sometimes expressing onlie one or tvvo of the persons?

Ans. We may do it both in prayer & divine praise: for as the wife is inriched by the riches given to her Husband, so is the Hus­band by the riches of his wife: Matrimoniall 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 mans Head, a ring on his finger, a chain on his neck, because of the naturall union of the members of the body, and because of the personall union, which is a more strict naturall 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 essentiall union in one Godhead. 2. This is practised in Philip. 4.20. Vnto God our Father be glorie. 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 vvhich art in heaven, Luk. 11.3. If then the Honour expresly given to one of the three per­sons, redound unto all of them, it can not be prejudiciall to any of the three, if the Honour be expresly given to all the three. 4. Albeit neither the whole sentence, nor the parts thereof were so expresly 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 whoole book of the psalms, but all the Scriptures, all Gods works, & mercies also tend to the setting foorth of the praise & glory of all the 3. persons. 5. Christ [Page 42]might have commanded the Apostles to baptise in the name of Father only, or of God ony; but He commanded to expresse all the three persons, to show, that as we increase in the knowledge of God, so we should expresse more punctually that which we know of God. 6. As for the last verse of the 28. psalme, con­taining a short prayer for Gods 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 Lords prayer, adding to the prayer the words, For thine is the kingdome, the power and glory, &c. and also it is fit oftimes to use such short verses of prayer and praise, as we conclude the singing of psalmes, 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 Gods name, and it is used by many in a laudable custome: Many of the psalmes do conjoin praise and prayer, we then may do the same, both at the singing of psalmes, and in our prayers.

CHAP. VII. Some after Divine Service blesse the People in a legall manner.

Quest. SHould not the Preacher after Divine Service, say. The Lord blesse you, &c.

Answ. He should say, The LORD blesse us, and save us, &c. not excluding himself in a legall manner, for these rea­sons, 1. To acknowledge thereby his owne mise­rie, and that he hath need of blessing, as much as any of the people, and so he casteth away pharisaicall holinesse. 2. To eschew Judaisme: the priests did pray and offer sa­crifice for themselves, and for the people, acknowledg­ing thus their own sinfull condition and miserie, but they spake the typicall blessing to the people, in the second person only, not including themselves, Numb. 6. because in it they were not to acknowledge their own miserie, [Page 43]but to typifie and represent CHRIST, who blesseth really and substantially, and of whose fulnesse 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 blesse the people, was made speechlesse, 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 CHRISTS co­ming in the flesh. 3. To eschew affectation of grandour for though some honest man say, The Lord blesse you, &c. through simplicitie and custome, yet others do it in am­bition, and desire of preheminence, thinking the words in Hebr. 7.7. do militar for them, viz. The lesse is blessed of the greater, &c. 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 owne pride, when they should preach Christs humilitie; they blesse in the se­cond person, to show their affected vain grandour, that they may be esteemed greater then the people, whose servants they should be for Iesus sake, 2 Cor. 4.5.) 4. To eschew conformitie with antichristians, for it is also a popish rite: the popes in the years of their Iubilee, in their progresse through Rome, they stretched forth their hands towards the people, saying. The Lord blesse you my people, &c. Their clergie in the Letany of the service book, are said to blesse such as receive orders, including themselves, but when they demit the people from the [Page 44]communion, they blesse excluding themselves, to show that they are greater then 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 blesse 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 then to the other. 2. CHRIST sent them to preach the Gospel, and not to blesse 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 forme of blessing, but prayed in other wordes. 3. If a preacher take blessing only for preaching, he may blesse the people as he doth himself, he is alike called to both. 4. Hee may blesse new marryed persons, saying. The Lord blesse 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 blesse you, &c. that it may be shown unto whom the honour is given; for saluation is a kinde of honour gi­ven to our neighbour, superiour, inferiour, or equall, for intertaining friendship, it is used both among pagans and Christians, but ambitious courtasie should not con­clude Gods worship: though by way of praise people may blesse GOD, Deut. 8.21. and by way of prayer beg­gars may blesse Princes, are they therefore greater? [Page 45]When Melchisedeck blessed Abraham, he was greater in a typicall 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 Gods vvord, and do the same?

An You may safely do it, for it is a preaching sentence, proclaiming salvation to such as obey GODS word. 2. It excludeth neither preacher nor people, and so it is no note of singularitie nor pride.

Quest. Some say, that the priests blessing vvas no prayer, but a ceremoniall blessing?

Whether it be a prayer, or a blessing, if it be ceremoni­all, 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 inferiour to the priests, that they should command him? Is he weak wit­ted, or rash in his interprises, that they should counsell 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 prophesie, and to the pronouncing of a blessing, so were the words of Noah, saying, God perswade 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 prophesies, but no prayers, are written in Deuter. 28.

CHAP. VIII. Others reject presbyteriall government.

Qu. IS it lawfull, seeing Gods church is independent upon any, except Christ, as their supreme, and absolute ruler & head?

Answ. If that independencie forbid presbyteriall go­vernment, much more should it forbid civile govern­ment, [Page 46]which doth lesse participat in spirituall things, and therefore is lesse able to rule according to GODS word. CHRIST only hath supreme and absolute authoritie, to rule in all lawfull government: In church government mens lives and consciences are ruled by church disci­pline, and by GODS word, the sword of the Spirit: In po­licie civile laws, and the civile sword must rule people, but their sword and laws must also be ruled by GODS word. 2. All creatures depend immediatly upon. GOD in their bodily and spirituall 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 spirituall benefits; but in giving the outward benefits themselves, and in keeping people inorder, they have a mediat dependance on GOD, by u­sing his appointed outward means: thus Salomon, Prover. 8. saith, By me Kings reigne, and Princes decree justice. See Rom. 13.1. Cor. 6. Of church government, Christ saith, Math. 18.18. Whatsoever you shall binde or louse on earth, shall be bound or loused in Heaven. 3. The budding of Aa­rons rod, and the giving of the keyes of the kingdome of heaven to the apostles, are infallible witnesses, that GOD hath ordeined church government to be ministred by certaine persons, qualified to that effect: and that e­very member of CHRISTS 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 independancie? see Matth. 18.15, 16. 5. Paul in 2 Tim. 5.17. speaketh of three sorts of elders, [Page 47] viz. pastours 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. Presbyteriall govern­ment is a ruling of GODS church by these elders: if it were unlawfull, Paul would not vouchsafe double ho­nour on these that rule well. 6 Presbyteries, synodall and generall assemblies are meetings of such elders for presbyteriall government, the pastor with his elders 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 authoritie 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. Seing a congregation is a perfect church, and hath all things perteining to a church, may they not choose to them­selves a Pastour, without consent of a presbyterie?

Answ. The foresaid independancie doth not warrand it, more than that a presbyterie shall appoint a pastor unto a parish, without consent of the people. 2. Every familie, and every member of Christ hath the same in­dependencie, then every familie by it selfe alone, and eve­ry person by himselfe alone, have as good warrand to choose to themselves pastours without the consent of a congregation 3. If a congregation hath more power [Page 48]and authoritie than a particular person, this taketh away independencie, or immediat dependencie in outward go­vernment: so the professors of independencie do: sta­blish a dependencie in popular authoritie, whereupon particular persons depend. 4. GODS word, the rule of mens lives, and of all outward government, dependeth not upon men in the being, and secret keeping thereof, for GODS 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 civile rulers, who are Custodes intriusque tabulae, they should see both church and common-wealth obey it: This is civile 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 fulnesse 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 elders 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 GODS 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 [Page 49]to ordeine them; Tit. 1.5. then contemne not the ministeriall authoritie, for CHRIST, the fulnesse of all perfection, hath given to them the ministeriall keyes of the kingdome of Heaven.

Quest. Doeth not both civile and church government perteine to every member of Christ?

Answ. Yes, in respect of the good and profite effected by them, but not in respect of their administration: as the benefits of sight, hearing, and speaking, perteine to the whole body, and to every member thereof, but the offi­ces and actions of hearing, seeing, &c. perteine only to the eyes; ears, and mouth. So peace and prosperitie, the benefites of these governments, perteine to every Chri­stian, but the administration of Iustice and Iudge­ment, &c. perteine 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. GODS word biddeth women be subject to their husbands, albe­it they have the same independencie 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 necessitie 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 lawfull, which some denyed.

CHAP. IX. Some forbid the baptisme 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 baptized, 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 againe in judgement: neither understood they the things signified by the LORDS Supper, though they heard them from His mouth, untill afterwards. 2. They that were circumcised, knew not the mysterie thereof, being but eight dayes old: therefore all people should be partakers of GODS ordinances, so far as they are ca­pable as did the apostles, and the circumcised. Infants are capable of outward baptisme, 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 prelats?

Answ. If any admitted by the ministrie degener intō ambitious preiats, the ministeriall power not being right­ly taken from them by church discipline, they may law­fully admit others to the ministrie, but nor to ambitious prelacie, nor to teach erroneous doctrine. 2. If bi­shops bee lawfully deprived of their ministeriall office, their admission of others is null. 3. If any start up from a civile person to episcopacie, not being first a minister, his admission of others, like as of other civile per­sons, is of none effect: No man can give the power which hee never received. John Baptist did preach and baptize, not being called of men, but of GOD.

CHAP. XI. Some forbide to converse, or praise GOD in the societie of infidels or ignorants.

SHould we sing psalmes, 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 our selves from the wicked, and come out of Ba­bylon, in forsaking their idolatrie, and known sins, least we be guilty through practising or countenancing them: but if their sins be hid, their societie are not guilty there­of. 3. Knowest thou the secrets of the heart better then CHRIST and his apostles, who served GOD, and preached dayly among infidels for their conversion. 4. If thou be sincere, and void of pharisaicall pride, thou will rather condemn thy self 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 laicks, as they said, least they had beene 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 againe the cup from the people, or to give them the elements. Notable apostats should be eschew­ed; apostasie it self excommunicateth them from true professors, except they repent. 6. How shall infidels bee converted, if the faithfull converse not with them, chiefly at Divine service?

CHAP. XII. Some forbid Preachers to read the books of learned men, for understanding Gods Word.

Quest. SHould Preachers read the Commentars of godly fathers and learned men, for inabling them to preach Gods 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. Hee forbiddeth only excessive care and feare, when they are accused before judges, for the testimonie of the truth, but not when they preach, though at preach­ing also they should not exceed in fear. 2. The like speach is in Matthew 6.25. Take no thought what you eat or drink, or put on: Did they therefore alwayes go fasting and naked, not using the means? 3. In Matth. 10. vers. 7.23. he telleth what they should speak. 4. He bad 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 asking them questions, Luke 3.46. Hee made use of their speaches, Matth. 16. viz. When it is evening, you say it will be fair weather, &c. the like is in Luke 12.5. Matth. 23.16. In his doctrine and parables he made use of the customes and doings of the people. 7. Some speak of morall things with a mourn­ing accent, calling it a preaching from the heart, and from the Spirit, thogh they never interpret GODS word, which is the chief intention of the Spirit in preaching, and the [Page 53]chief duety of the ministeriall calling practised by the LORD and his apostles, Luke 4.21. and 24.27. Act. 6.4. and 8.3. and Act. 7.) GODS word it self clearly opened is the most powerfull meane to enlighten the minde, to move the heart, and to waken the conscience. 9. Why should Timothie give himself to reading and meditation, and commit the things hee 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 immediatly by the Spirit at preaching? 10. Paul maketh use of the speach of Epimenides Cretensis, a pagan. Tit. 2.12. viz. The Cre­tians are alwayes lyars, evill beasts, slow bellies: And of a speech of Aratus, the Athenian poet, Act. 17.28. Wee are also his of spring: that is, the ofspring or creatures of GOD: and of the inscription which the Pagans wrot u­pon the altar at Athens, Act. 17. To the unknown God: and of the speach of Menander, 1 Cor. 15.33. Evill speaches 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 Scrip­turs already, but to others it is like words of an unknown language. 2. The illustration of obscure Scriptures by other scripturs is no interpretation, except the words be plainer nor the obscure scripturs: the words that are most in themselves, cannot be interpret by other scripture be­cause there are no plainer words in scripturs. Item things that are but once written in scripturs, cannot be explained by other scripturs, as the speach of Lomech, Genes. 4.23. I would slay am in in my wound, &c. and the decree of Augu­stus, taxing all the world, &c. 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 diverse 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 literall expositions and illustra­tions used by learned men, and amplifie them for their capacitie.

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, Hee 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 doe, 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 seeme to al­low their errours, who alledge the church, or counsels, or fathers, or popes, to be supreme judges of contraversies, and infallible interpreters of Gods word?

Answ. Then CHRIST and his apostles should also seeme to do the same, for we imitate their practise. 2. If a king or his deputies make people understand his laws, by the manner of speaches and words of the people, are the [Page 55]people therefore interpreters of the laws: So is it if we interpret GODS word, using the speaches of men.

Qu. How hath Christ interpret Gods 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, &c. This evidencie and plain­nesse is in stead of an interpretation. 2. By providing other plainer Scriptures, for opening up of obscure scri­tures. 3. Though wee finde not the meaning of some Scriptures, yet we finde sufficient for our edification.

CHAP. XIII. Some forbide the Scriptures to be read without interpretation.

Quest. IS it not lip-labour, and idle words, to read the Scri­ptures publictly 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 toome pape void of milk, that the infant can not feed thereon?

Answ. Peter calleth GODS word sincere milk 1 Pet. 2.3 therefore it feedeth by it self: 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 curded, which must be made thin and rarified by hearbs: So some of GODS word is plain, and easie to bee understood, some Scriptures are hard and obscure, but they are rarified and made plain, that people may un­derstand [Page 56]their Preachers by prayer, meditation and read­ing, obteine 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 spirituall papes of the church: these gifts are the hearbs which ra­rifie this milk, and make it plain for the peoples capaci­tie. 3. The obscure scriptures should be read, for that which is obscure to some is plain unto others; and also GODS Spirit can help our faith by obscure scriptures, as when CHRIST cured the blinde with clay, which other­wise maketh blinde. This is known, when men say in their hearts, I know whatsoever you obscure scriptures signifie, it is for my well; and if it be needfull, GOD will revale it to me. 4. Moses without interpretation did read publictly 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 hee might bee edified by some generals in it, before that Philip taught him: he saw in the words a rare exam­ple of patience and humilitie, 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 plaine things in generals or particulars.

5. Prophesies and obscure Scriptures should bee read and heard as reverently and attentively as the disciples heard obscure things out of CHRISTS own mouth, and they learned humilitie, not being wiser than CHRIST, making a glosse of their own upon his words, but pati­ently did attend, untill 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 prophesie, though many things in it be not under­stood, and therefore could not be interpret, Revel. 1.3.7. The forbidding to read GODS word publictly, is an in­direct forbidding it to be read altogether, which increas­eth antichristian darknesse: for if it be like a toome pape read publictly without interpretation, what milk can it give privatly: See the next chapter.

CHAP. XIIII. Some deny the office of publict Readers to be lawfull.

Quest. THe charge and office of publict readers, is it allowed by Gods word?

Answ. It is as warrantable as the charge of publict preachers, 1. for Moses a prince and a prophet was commanded, Deut. 31.11, 12. to read Gods word publictly, 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. Gods word is written, that it may be read; therefore it is cal­led the Scripture: Neither is publict nor private reading forbidden in scripture, both are commanded and allow­ed. The Eunuch of Ethiopia read privatly, and Moses publictly: so did Josua and Shaphon. mentioned in the for­mer chapter. 3. The Scriptures themselves are cano­nick preachings of Gods properties, his works, mercies, judgements, providence, and promises, &c. therefore they should be read publictly, either from the visible or from the invisible book of the memorie, if they can do it: but the reading on the visible booke is more sure. 4. Paul, Act. 13.27 testifieth that the Prophets were read every Sabboth Day. This was done without interpre­tation. [Page 58]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 publictly, before they give the sense, so did Nehemie chap. 8. and CHRIST Luke 4.) They who dissallow the publict reading of GODS word, contradict themselves in practise, for they are publict readers, when they rehearse publictly the Lords prayer, or the blessing from the book of their memorie, and the text the ground of their ser­mons: yea, they and all the people read publictly the paraphrases of the psalmes, when they sing them in mi­ter with a loud voice in the open assemblie: much more should the canonick Scriptures themselves be read pub­lictly. 7. Necessitie also forceth publict reading, for poor people that can not read, may not suste in readers to their private families, therefore they must hear publict read­ing, or else they shall never hear at all: Also it is a ho­nouring of GOD to heare his word reverently before men. If the ministeriall preachings be called Gods word much more the canonick preachings, dyted immediatly by GODS Spirit, are his word, but who can hear it with­out a reader?: then it appertaineth to the kingdome of darknesse, 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 then 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 lawfull try­all 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 publict assemblie should a Minister pray privat­ly in the pulpit before he begin his publict exercise? Is it not idolatrie or superstition, as some affirme, or ostentation, or against decencie and good order, seeing he hath prayed for the same things alreadie in his chamber?

Answ. Christ that night that He was betrayed, prayed thrise in the garden for the same things. 2. If within the church a Iump 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 vertue or merit to the prayer, because it is said within the pulpit, it is ido­latrie: if they think it a more religious worship done in the pul­pit then else-where, it is superstition. If they do it to be seen of men, rather then to glorifie God, it is ostentation: if the matter of the prayer be not holy, and the manner be not in reve­rence and humilitie, seeing the place is ordeined for a holy use, it is undecent, and against good order: But who can know the secrets of mens hearts? Therefore all publict religious exercises may with as good reason be discharged, for these evils may ac­companie them also.

Quest. Can private prayer edifie in a publ [...]ct assemblie?

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 publict assemblie, should not preachers and people concur in doing the same publict actions?

Ans. They should concur in the same mater, but not alwayes in the same manner and actions: at publict 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 publict 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 publict house may admit private exercises, as duely as a publict person may have private affaires: So Christ in the temple bad [Page 60]one whom He healed, Sin no more, John 5.14. So said He to the woman taken in adulterie, John 8.11. So in a church men may meditat, read privatly, and do the private actions of faith and repentance: So the Preacher first considereth every word in his minde, least he preach in publict unadvisedly, and out of purpose. 3. At any time of the preaching men may send up eja­culations, without concurrance of the rest, and why may not the preacher do so before his publict exercises, whether the people be singing psalmes, or hearing the word read? But when he entreth in publict, their exercises should give place to his more publict exercises; for they may read and sing at home when they can not have preaching. 4. At reading the word only, at singing of psalmes a paraphrase of the word only; but at preaching, both the word, and paraphrases, with the interpretation, doctrin and application are said: therefore other exercises should give place unto it, as unto a greater shining of the spirituall light of the same word.

Quest. Did not the Lord forbid his Disciples, in Matth. 6.5. to stand in the Synagogues, and corners of the streets, at private prayers: Ergo privat prayers should not be in a publict place.

Answ. It was never forbidden in the Scriptures. 2. Because hee forbiddeth to doe 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 humaine praise, as the Lord faith of the Scribes and Pharisees, Mat. 23.15. so they abused fasting and praying, and giving of almes. 3. For eschewing of hypocrisie, and vain glory, he bad the disciples do these things secretly, as well as openly, which hypocrites do not. 4. They should do these things before men, not for humaine praise, but to provock others to do the like, and to show, that they are not ashamed to glorifie God before men: they should also do them privatly, to be exercised in the sinceritie of well doing, and to be frequented with the neglect of humane praise, and thereby to [Page 61]acknowledge that they are in the presence of the Al 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, opning 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, Ioh. 17.1. and he willingly heard many praying to himself before men, as Jairus for his daughter, the thief on the crosse, 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 glorifie your heavenly Father. No good works have mo heavenly vertues seene 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 charitie, for in the Lords prayer we pray for others, as we do for our selves; and holinesse, praying not to be led into tentation; tem­perance, in desiring only dayly bread; patience, in suffring; and meeknesse, in pardoning wrongs, in the words, As we forgive them that sin against us: the zeal of Gods glory in the first three petitions a thankfull praising of God, in this confession, For thine is the kingdome, the power, and the glory, &c.

Quest. May any pray privatlie in a publict place, where there is no assemblie?

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 finde; or, because occasionally they are in it, when they would pray, or men are hindered by other businesse; to goe to their chambers, being far distant from them; or because men ap­point churches for private as they doe for publict prayers, the one is as comely as the other; but men make decencie a reason for every thing, for the which they can not finde a rea­son.

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