Our Gracious KING with You His greatest and best Councell And give unto You all the spirits of zeale and feare of the LORD so to Decree and Enact that the Truth the power and Sincerity of the Gospell may bee the honour and glory of this Kingdome with the Ordinances of GOD in the purity thereof all mis-understanding betweene His Royall MAIESTIE and Your selves reconciled and all evill Councellors on both sides removed all dissentions discords and disaffections amongst us people composed And all of Vs againe KING Parliament and people made one as the Truth and Our GOD thereof is one Finally my humble prayer is that Your Wisdomes would pardon my boldnesse And that You would be pleased to construe all that I have done or said to be entiâ—ely and sincerely from the bottome of my heart for the glory of GOD the Honour of KING and Parliament and the dutie of love I owe unto my Christian Neighbours in the fellowship and unitie of the Truth And I shall ever remaine praying for you J. G. To the Reader Christian Friend AS Gods love hath beene free to me so my hearty desire is to manifest my love to all that are his And as in all things I have received of him so especially of the best blessings that we may all prosper even as our soules prosper And therefore the first thing I communicated to the publick was a briefe description of the Kingdome of God and the Children thereof their spirituall conditions and holy persons their estate of suffering and that of triumphing And although therein I have shewed and set it forth yet briefly the great things of Gods Law or Covenant yet some have accounted it a vaine thing so that there was some cause to have spoken no more Yet the generall breach of conformitie and uniforme walking in the publick Ordinances of the Church of England hath so grieved my spirit that I am constrained through the love I beare to Gods people therein I say to make this briefe discourse following Wherein I have kept my selfe close to the Ordinances themselves examining them by such rules in Scriptures as do apparently warrant them so that if all things bee considered there is nothing imposed in the publick by Authoritie that doth any way hinder or prejudice the spirituall sinceritie of the true and pure worshipp of God therefore beloved let us studie to give God thankes for these reformations in the outward wee doe injoy already and that the same God would direct the same power of King and Parliament to goe on to a full perfection of what is begun And in the meane while wee to demeane our selves in obeying praying and studying to shew our selves approved unto God and men giving no offend in any thing that our profession be not blamed And as there 〈◊〉 more truth in the Doctrine of the Church of England then in an other professâ—on of Religion I know of so let our Uniformity anâ— agreements in all other outward Ordinances of publicke communâ— on exceed theirs And let us endeavour to manifest our holy inward and spirituall communion by our external union so shall 〈◊〉 ever be yours that is the Lords I. G. THE CHVRCHES PVBLICK ORDER Wherein the Ordinances of the Church of England for Gods publick worship are proved to bee agreeable to Gods Word argued and opened at a second conference between Silvanus and Hymeneus Hymeneus WEll met friend SILVANUS I have often thought of our discourse when we were last together Sil. Sir I am glad if it have given you occasion for your better meditations that Truth and the God thereof may have any glory by my poore endeavours Hym. I must confesse that I have reviewed it since it hatâ— beene published and I am perswaded your discription both of 〈◊〉 Christian in particular and the true Church in generall is agreeable to Gods Word and that the promises to the Patriarch Prophets and Apostles are truly expounded of which I desire 〈◊〉 have further conference hereafter Silv. It is but a breviation of those many particulars mentioned but if the Scriptures be examined it will make the truth more manifested Hym. You have spoken nothing of the outward condition of the Church neither of Minister nor people which are things I would faine have your judgment in Sil. The true and inward Christian onely knowes how rightly and truely to order state and dispose of ouâ—ward things and the Christian without or outwardly knowes not how to order one or other as Saint Paul saith the spirituall man or he that is spirituall discerneth all things 1 Cor. â—2 15 Hym. I would pray you to resolve me of those foure particulars that concerne the outward estate of the Church First of the Ministers Officers and people of each Congregation or Paâ—rish Secondly of the time or times of Gods publick worship Thirdly the place or places for their meetings Fourthly the worship it selfe both for the matter and manner Sil. Expresse your meaning in the first question Hym. For as much as you deny that the people are to call their Minister shew me how they should be called by the Scriptures Sil. It seemes by calling of Ministers you meane ordination of Ministers and so I understood you the last time we spake of your new fashion in New England Hym. Yes that is my meaning Sil. We finde it written that our Lord Himselfe Marke 3.14 Ordained that is sent his Twelve Apostles and Saint Luke saith he gave them power and authoritie c. and sent them to preach the kingdome of God Luke 9.1 2. And this Evangelist saâ—â—h the Lord appointed or sent other seventy also and further teacheth us to pray therefore the Lord of the Harvest that he would send forth labourers into his harvest ver 2. So likewise after Christ Assension the Apostles that were sent by himselfe sent others And so this same Evangelist witnesses in the Acts that the Apostles prayed and laid their hands on Stepheâ— and Philip and others and did thereby ordaine and senâ— them into the ministery as well as into the Deaconshiâ— Acts 6.6 And indeed wonderfull and powerfull they werâ— in their Ministerie as he afterwards sheweth so the Apostle Paul affirmeth that Timothie received the gift and authoritie to preach thorow the laying on the hands of tâ—â— Ministers which he there calls the Presbyterie 1 Timoâ—â— 4.14 15. And so also himselfe the same Apostle in parâ—â—cular speakes to Timothy 1 Tim. 1.6 Wherefore Iâ—â— put thee in remembrance that thou stirre up the gift of Gâ— that is in thee by the putting in of my hands and so 〈◊〉 Apostle gives him direction also for his ordayning otâ—â— Ministers 1 Timothy 5.22 Lay thy hands suddenly onâ— man neither bee partaker of other mens sinnes keepe thy 〈◊〉 pure According to these Scriptures the Church of Engâ—â—â—â— hath ordained and appointed that none but such meâ— are ordained Ministers shall have power and authoritâ— the ordination of Ministers Hym. These Scriptures you alleadge now and
Corinth 11.23 But wee find it not in the Scripture what it should bee Yea as I sayd before we finde no direction for the Sacrament it selfe nor for any circumstance that concernes the Celebration of it neither for time place nor manner And shall wee say therefore that Moses is more faithfull than Christ No sure for that I have proved to bee another thing before But it proves this rather that under the cleare light of the Gospell the truth and substance of things fore-spoken by the Patriarchs and Prophets are so evident and apparent that there needes no such particular directions and shadowes as the dimme and darke Ceremoniall Law required And that it is left unto the discretion of such as are in Authority rule and government to appoynt and regulate as may be most for the glory of God and best for the convenience of the place and people Hym What Rule then hath the Church of England for these Ordinances and all the rest wee have spoken of Silv. The Statute Law doth order particularly every thing as I have shewed you before of the Ministers Officers the time and the worship it selfe and of the name of the place so now I shall shew you that the Statutes appoynt the publike place it selfe and for the order and manner of the rest of the particulars and how all is agreeable with the word of God in the Statutes made in the second and third yeare of King Edward the sixth and the first Chapter the affection of this religious King is there recorded to be such that hee had an eye and respect to the most sincere and pure Christian Religion taught by the Scriptures as also to the usages of the Primitive Churâ—â—â— advising with his most learned and godly Ministâ—â— obâ—â—ving the prudent judgement of his beloved Vnclâ—â— the â—â—rd Protector the best assistance of his Privie and great Councell of Parliament with the ayd of the Holy Ghost and with one uniforme agreement is of them concluded set forth and delivered to his great comfort and satisfaction of minde a composer containing rules and orders for the regulating of the manner of Gods publick worship in a Booke intituled the Booke of the Common Prayer and administration of the Sacraments and other Rites and Ceremonies of the Church as in this so in other Acts the times and places are appoynted the Persons to officiate and administer in Praying praysing and reading and preaching Gods word the people to assemble on Sundayes and Holy-dayes upon penalty to bee inflicted by Officers Temporall or Ecclesiasticall and that none shall deprave that is speak ill of or condemne this Order 1 Elizabeth 2. Elizabeth 2.23 Iacob 4. And that the Congregation shall behave themselves quietly and with civill demeanor and orderly all the time of Gods publike worship Anno primo Marioe the third Chapter and also the rules and order for the particulars for Baptisme and the Lords Supper are contained in the Statutes that Children of beleeving Parents shall be baptized and that there shall be witnesses to testifie so much and also to promise a Christian endeavour for religious instruction and education the form of words that contained in the Commission given to the Apostles before mentioned the manner appoynted Dipping in or sprinkling with water And so also for the Supper of the Lord the Elements Bread and Wine to be provided by the Church-wardens at the charges of the Parishoners the time to be appoynted by the Minister and the people to have notice of it by his directions Anâ— as the former so this to bee blessed and administred by the Pastor or Minister in the words of our Lords first Institution and the people to receive in a praying gesture both Ordinances being communicated with prayer and thanksgiuing for the Vestments of the Ministers and gesture oâ— both Minister and People are ordered also Hymen But how can you prove to mee that those Acâ— and Ordinances are agreeable and warrantable by the Word 〈◊〉 God Silv. Such Ordinances of men that are not against thâ— Word of God I am warranted by the Word of God 〈◊〉 obey but the Traditions and Ordinances of the Churâ— are no wayes opposite or contrary to GODS Worâ— therefore GODS Word injoynes Christians obedieâ— thereunto The generall Rules in Scripture of Traditions for 〈◊〉 der and Decency in the Churches were onely for 〈◊〉 things as concerne the publick worship of God which rules are not found exprest and determined in the Scripture therefore the Apostle 2 Thes â— â— speakes to the Church of Thessalonica in words of Dignity and Authority saying Now wee command you brethren in the Name of our Lord Iesus Christ that you withdraw your selves from every brother that walketh disorderly and not after the Traditions which hee received of us Observe the holy Apostles extraordinary expressions and likewise how hee ingages the Lord Iesus Christ in the cause that Order should be observed according to Traditions given which Traditions were not written Scriptures but things of like nature as the Apostle to the Corinthians speakes of 1 Cor. 14. And although of much variety in the Church yet hee thus would have all â—hings regulated Let all things be done decently and in Order And the â—der and decency is exprest throughout the Chapter Aâ—â—eaching verse 3.4 which is declared by speaking by Revelation by Knowledge or by Doctrine And that preaching and praying singing and giving thanks are to be in a knowne tongue to the edifying of the Church verse 12.15 17. That also the Prophets doe beake one by one that all may learne and all may be comâ—orted verse 31. And just so it was with the Church at Ieâ—usalem Acts 15.7 The Church being met together it is â—yd Peter rose up and spake unto them as in the 8 9 10 â—1 Verses And in the twelfth Verse it is sayd the multiâ—de kept silence and gave audience to Barnabas and Paul â—nd after they had held their peace Iames answered saying Men and Brethren hearken unto me v. 13. so that 4. Apostles â—one meeting prophecyes but in order one after another â—d to this the Apostle speakes fully to the Church of Coâ—h for God is not the Author of confusion or tumults or unquietnesse but of peace as in all Churches of the Saints 1 Cor. 13.33 So also in the next Chapter he gives generall rules to all Churches Let your women keep silence in the Churches for it is not permitted to them to speake And in another place directions are given for womens habits that their heads be covered 1 Cor. 11.6 So in the Chapter following he gives many rules about preparation before the sacrament as concerning our carriage in communicating where you come together saith he to eate tarry one for another So hee requires knowledge to discerne the Lords body So Temperance and modesty of behaviour that the Communion may be answerable to the thing Communicated in and thus concludes And the rest will I set in order when I
come as doing it by that place and seniority he had in the Church And therefore he speaks in the singular number I will and not in the plurall and so in another place he speaks as if the care of all the Churches lay upon him 2 Cor 11.28 And as the care was specially in gathering and edifying the Churches by Doctrine so also in ordering therefore he saith as he had given order to the Church of Galatia about things that had not beene ordered by the Scriptures even so doe yee saith hee to the Church of Corinth 1 Cor. 16.1 And he rejoyceth in the holy Order that was in the Church of Collossia being much comforted in the order as well as in the grace it self in these words for though I be absent in the flesh yet am I with you in the spirit joying and beholding your Order and the stedfastnesse of your faith in Christ Col. 2.5 And this was not Saint Pauls practice alone but generall in all Churches by other Apostles Elders and Evangelists as appeares by his Epistle to Titus saying For this cause left I thee in Crete that thou shouldest set in order the things that are wanting and ordaine Elders in every City as I had appoynted thee Titus 1.5 All which in totall in what hath beene said the Apostle to the Thessalonians makes a conclusion without any exception in these words Therefore Brethren stand stast and hold the traditions which yee have beene tâ—ught whether by word or by our Epistle 2 Thes 2.15 Hym. These Scriptures doe clearly shew that the Church hath power to prescribe Order and make rules for such things as Gods word doth not particularize so that the traditions be consonant thereunto Sil. That the rule for reading the Scriptures is agreeable to the Word I have sufficiently proved before but that you may beyond all exception be satisfied here what the Apostle saith to 〈◊〉 â—hurches of Collosse and and Laodicea And when th◠〈◊〉 is read amongst you cause that it be also read in the Church of the Laodiceans Col. 4.16 And the command of our Lord Christ to search the Scriptures is to read the Scriptures Iohn 5.39 According to that Matthew 29. Let him that readeth consider as also blessed is hee that readeth and they that here the words of this prophesie and keep those things that are written therein Rom. 1. Hym. But what warrant is there for the reading of those parts of the Scriptures appoynted of the Psalmes the Chapters the Epistles and Gospels Sil. If you grant it is warrantable to read them Order and conveniency calls to authority to appoynt which and how much for all the Scriptures cannot be read at one time therefore it was well done of the Church to divide the Prophesies of each Prophet that are long and the History of the Evangelists and the Epistles of the Apostles into severall parts or Chapters and in the use we find it profitable and therefore warrantable though there be no rule for it in Scripture but meerely of humane Order And for the Epistles and Gospells they are but parts of the Chapters for the most part of them but such portions of Scriptures as doe most fit the occasion and the time of solemne Feasts and dayes of humiliation According to our Saviour Christs example Luke 4.17 It is said there was given unto him the Book of the Prophet Esayas And when he had opened the book hee found the place wherein it was written The spirit of the Lord is upon me because he hath aunoynted me to preach the Gospell to the poore he hath sent me to heale the broken hearted c. to preach the acceptable yeare of the Lord. And when he had read this portion of Scripture hee closed the book and gave it againe to the Minister By which it is plaine our Saviour Christ sought in the Prophesie for that part and such a part it was that fitted the particular occasion as himselfe saith verse 21. This day is this Scripture fulfilled in your eares Hym. I must confesse this is cleare to me But pray shew how the Statutes and the Scriptures agree in appointing set formes for prayer and prayses in the Congregation Sil. Authority in appoynting a forme for prayer and prayses doth not require nothing but set formes for the publick for before and after Sermons their prayers are left to their owne ordering and each man is free in regard of any forme imposed But the Church for the better direction of the Minister and edification of the many doth appoynt and command some to be used but they are such as are both for matter and manner without just exception 〈◊〉 onely observing there in words of Truth to the onely truâ— God to which we adding our spirituall affections make up the true Worship of God in every part of it as our Lord hath taught us God is is a spirit and hee that worships God must worship him in Spirit and Truth Iohn 4.29 T The brevity shortnesse and exactnesse of these formes â—f prayer following are agreeable to the wisedome of Soâ—omon his Order for Gods publike worship When thou goest saith he into the house of God bee not rash with thy mouth c. for God is in heaven therefore let thy words be few Eccles 5.1 2. And such is the councell of the King of Kings the wisedome of wisedome Matth. 6.7 When yee pray use no vaine repetition as the heathen doe c. for your father knoweth what things you have need of before you aske him According to which see and read the generall Confession of sinnes and that O God which art the Author of peace and lover of concord c. As also O Lord our heavenly Father Almighty and everlasting God which hast safely brought us to the beginning of this day c. with the rest examine and see how plain and full the expressions are so briefe pithy and pertinent as words can possibly bee thought of termes of such excellent yet plaine meaning that the lowest and meanest capacity may joyne in affection that a sweet harmony may be made by the supplication of the whole Congregation in truth to the God of Truth Now to prove that such set-formes of words are lawfull to pray and invocate God by the Scriptures are plentifull both in the Old and new Testament as Luke 11.2 The Disciples desiring the Lord to teach them to pray as Iohn taught his Disciples our Lord saith unto them when yee pray say Our Father which art in Heaven c. And he gives them a perfect forme of words And the example of our Blessed Lord himselfe is left written for our example Matthew 26.44 that he prayed the third time the same words Marke it here is a large consideration in a short Petition excellent in brevity pertinency fervencie and importunity all the men in the world cannot answer this command and example of our Saviour Christ which gives warrant without controule that God may be worshipped truely
as is the Ordinance of the Supper of the Lord to them that never attaine to eate by faith aswell as by sence And thus I conclude that no believing man is to be denyed communication in the Supper of the Lord except in such cases as the Scripture and so also the Traditions of the Church hath made exception according to the exhortation before the Communion Hymen I am fully satisfied hitherto I pray let me crave youâ— opinion but in one thing more at this time and that is concerning singing of Psalmes as it is used in the Church of England Sil. This part of Gods publick worship as it is used iâ— our Church is the most corrupt of all other for althougâ— the Church allowes Psalmes to be sung yet the Statute-Laâ— doth not justifie and warrant the Meeter of Thomas Sternâ— hold and Iohn Hopkins and others for they are very corruptly done and very false and contrary to the prose if you compare one with another as Psalme 103. verse 19. wherâ— the Meeter saith The heavens are the Lords foot-stoole buâ— the Prose saith not so and other Scriptures saith The heavens are his Throne and the earth his foot-stoole Not only falâ—â—fying the text but also that wherein it doth agree in maâ— places the phrases expressions in the Meeter are impertinent not proper And yet I have heard many Ministeâ— after they have in their Sermons for an houre together eâ—veighed against all formes of prayers and condemned it Hell that they themselves have called for a Psalme to bâ— sung which is no other than presently to do the same thiâ— themselves they did condemne others for an houre together And in this case the Apostle speaks expressely thâ— art inexcusable O man whosoever thou art it matters noâ— whether thou art a Preacher or a Hearer yong or old ricâ— or poore that judgest for wherein thou judgest anotheâ— thou condemnest thy selfe for thou that judgest dost tâ—â— same things Rom. 2.1 For a Psalme is a prayer or a pray 〈◊〉 and he that condemnes others in praying a form condemâ— himselfe in singing a forme Hym. I pray shew me how the Scriptures speak of this part Gods worship Sil. The Scriptures declare it to bee a speciall part of â—ods worship both publick and private the Apostle admonisheth the Church of the Ephesians to bee filled with 〈◊〉 spirit speaking to your selves saith he in Psalmes and â—…nes and spirituall songs singing and making melody in your 〈◊〉 to the Lord Ephes 5.18 19. And David that holy Prophet made Psalmes for the prasse and glory of God in sundry respects and occasions of prayers and prayses and gave â—â—mes to the sonnes of Korah to sing in the Temple and â—â—ngs of degrees Psalme 123. and Psal 84. It is a spirituall service and the Apostle to the Corinthians seems to speak of it as of other ministeriall gifts for the â—â—ifying of the Church 1 Cor. 13.26 when yee come togeâ—â—er every one of you hath a Psalme a Doctrine hath a â—ongue hath a Revelation hath an interpretation let all â—ings be done to edifying by which it appears that Psalms 〈◊〉 spiritual songs are of continuall study practice and use the Churches and that such as have gifts therein may impose formes even for the publike use of the Churches 〈◊〉 Gods worship Paul and Sylas prayed at mid-night and â—â—g Psalmes and prayses unto God in Prison Acts 16.25 â—nd Saint Iames his generall rule is is any among you afflictâ—â— let him pray is any merry let him sing Psalmes Iames 5. 〈◊〉 must for this time take my leave friend Hymeneus the Lord blesse unto us the consideration of these things and all other truthes to whom be glory world without end AMEN FINIS