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
in a set-form of words I make a generall demand to all opposites whosoever If there be any thing alike authentick to the precept and example of our Blessed God Oh how are those men therefore to bee reproved even withstood to their faces that have and doe preach that all set-formes of Prayer are from the Devill and first invented and found out by him when that holy man Moses being led by the Holy Ghost every day morning and evening when the Congregation journyed used these very words constantly when they took up the Arke in the morning thus hee prayed Num. 10.35 36. Rise up Lord and let thine enemies bee scattered and let them that hate thee flye before thee And every evening when they set downe the Arke or rested he said Returne ô Lord to the many thousands of Israel and the very words of Moses the Prophet David writes downe for a forme to be used and sung in the Temple many a hundred yeares afterwards Psalme 68.1 And the Lord Iehovah commands Moses even his servant Moses to give to Aaron and his Sonnes a set forme of words to blesse the Congregation with Num. 6.22 And the Lord spake to Moses saying speak unto Aaron and to his sonnes saying you shall blesse the Children of Israel saying unto them The Lord blesse thee and keep thee the Lord Lord make his face to shine upon thee and be gracious unto thee the Lord lift up his countenance upon thee and grant thee peace Here the Lords Name is three times used in one forme of blessing And yet I hope none is so ignorant as to say it is vaine repitition So in 150. Psalme Prayse God and Praise him is used thirteene times in sixe verses so in 126. Psalme to the praise of God these words For his mercy endureth for ever are used or repeated twenty and six times so in 107. Psalme O that men would therefore praise the Lord for his goodnesse and for his wonderfull workes for the Children of men where the Prophet in this Psalme repeats the same words foure times And the Apostle for the Romans prayes thus The grace of our Lord Iesus Christ bee with you Rom. 16.23 and so for the Corinthians 1 Cor. 16.23 2 Cor. 13.14 and so for the Galatians Gal. 6.18 and so for the Philippians Phil. 4.13 and so for the Thessalonians 1 Thes 5.28 2 Thes 3.18 And also for the Church in Philemons house Phil. 25. using the same words of prayer and blessing eight times for six severall Churches Thus even thus the Old and New Testament agree together in this one truth as the holy Prophet gives direction 1 Chron. 16.3 5. Say yee Save us O God of our salvation and gather us together and deliver us from the Heathen that wee may give thanks to thy holy name and glory in thy praise Hym. That a forme may bee lawfully used in Gods publicke worship of prayer and prayse is a truth so fully proved by you that men nor Angels cannot gain-say to disprove But I have heard a Minister preach it is unlawfull to use the Lords prayer because we find no example for it in any of the Apostles Sil. We doe not read that any of the Apostles in the act of Baptisme repeated all the words commanded by our Lord in the forme of Baptisme which are these Baptizing them in the name of the Father the Son and the Holy Ghost is it therefore unlawfull for Ministers to use the words or the Church to enjoyne them and is it therefore unlawfull for the Minister to use the words of our Lord which he used at the institution of the Lords Supper because wee doe not read the Apostles did use them at the administration thereof They doe no lesse than the Pharisees their Fathers in denying the lawfull use of the Lords Prayer to make the Commandment of God of none effect by their contrary Traditions Matth. 15.6 And these are the last dayes and perillous men and times the Apostle fore speaks of 2 Tim. 3. and Saint Iude in his generall Epistle Hym. Pray let me see how the Ordinances for the Sacraments appoynted by authority agree with the Scriptures Silv. The Traditions and Order that the Church hath prescribed for the manner of celebrating the Sacraments are very agreeable to the Scripture as I have before shewed in the manner of the celebration of both and that there is no circumstance added the Scripture omits neither in the admonitions and exhortations appoynted to bee read before the Communion or Baptisme nor any thing that concernes Ministers nor people in the communicating of one or either nor the blessing in dismissing the Assemblies as in particular before instanced but what stands with the holy honour and dignity of the ordinances themselves and the glory of God And therefore our Obedience thereto falls in with this generall rule of the Apostle whether therefore yee eate or drink or whatsoever you doe do all to the glory of God 1 Cor. 10.31 Hym. Some Ministers will not administer the Lords Supper to any but such as are regenerated that so by faith they may eate Christs body and drinke his bloud Sil. For any man to preach that none ought to commucate of the communion of the signes of the Lords body but such as have justifying faith by which they are incorporated into his body they erre not knowing the Scriptures nor the power of God as the Anabaptists doe in poynt of Baptisme for our Saviour himself gave it to Iudas that never had the faith that justifieth so the Apostles never denyed the preaching the Word nor the participation of the Sacraments to any that received the common faith as Circumcision and the Passeover was not to be denyed to any that became Proselites nor to the Children of such as did believe Now I have shewed before that the Passeover was the same in signification to the Iewes as the Lords Supper is to the Christians and it is as lawfull for Christians to receive the Sacrament as to heare the Word for as by the Word preached the eare is instructed in the Gospell way of Life so by the Lords Supper Christ Crucified is taught visibly to the eye Now a the Word and Sacrament have a teaching faculty or operation so also they have a nourishing strenthening and confirming faculty or operation to teach grace where it is not and to confirme and increase it where it is And there is no rule in all the Scripture to exclude a common Christian from these common Ordinances but in such cases as concerne the censure of excommunication within which a true beleever through weaknesse may fall aswell as an ordinary or common beleever and he doth discerne the Lords body that rightly understands the Sacrament in one sence thereby to bee brought to Christ as hee that by faith eates Christs flesh and drinks his bloud in a saving and spirituall sense and the word preached to the disobedient is the savour of death unto death
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
that first execution of Iustice aggravates and argues the fault of the people abundantly in making the Temple a Market-place Saint John saith John 2.15 our Lord made a scourge of small cords and drove them all out of the Temple and the Sheep and the Oxen and poured out the Changers money and overthrew their Tables and said unto them that sold Doves take these things hence make not my Fathers house a house of Merchandize Marke how exact and particular he is in every thing and how reverently he speakes of the materiall Temple and calls it his Fathers house and by Saint Matthew The Temple of the Lord And it is further to be noted that all the foure Evangelists testifie to this act of our Saviour which wrought so upon their affections that it is said And his Disciples remembred that it was written The zeale of thy house hath eaten me up John 2.17 Hym. I thanke you for this satisfaction for these passages of our Lord are very considerable in all the circumstances I pray let me heare your judgement also of the last question the worship it selfe both for matter and manner Sil. For the matter of Gods worship it is clearly set down in both the parts of it by our Lord himselfe to the Samaritan woman John 4.23 The houre commeth and now is when the true Worshippers shall worship the Father in spirit and in truth God is worshipped in â—irit and in truth when Gods Word is read and the truâ—â—nse and meaning opened and made knowne So Ezra the Scribe and the other Priests did truely worship God Ezra 8.8 The Text saith thus So they read in the book in the Law of God distinctly and gave the sense and caused them to understand the reading And Saint James preaching to the Church at Jerusalem saith For Moses of old time hath in every City them that preach him being read in the Synagogues every Sabbath day Acts 15.21 To this purpose speaks our Saviour of the Pharisees Matth. 15.9 But in vaine doe they worship me teaching for Doctrine the Commandments of men undenyably proving they had worshipped God truely if they had taught for Doctrines the Commandments of God Hymen It is cleare and proved plainly that Reading and preaching Gods Word are materiall parts of Gods worship but what are the rest Silv. Prayer and prayses are other parts of Gods publike worship to be performed in the Temple and especially Prayer and therefore all the rest are included in that denomination of prayer As the Lord saith It is written my house shall be called a house of prayer Matth. 21.13 Notwithstanding it was also the house of preaching and reading and praysing offering Incense and Sacrifice and of blessing God and the people And to prove prayses a part of Gods worship David is excellent Psal 149. Sing unto the Lord Sing unto the Lord a new song and his prayse in the Congregation of Saints And Psalme 150. Prasse yee the Lord And that 's not enough but he appoynts the place too Praise God in his Sanctuary yea his expressions are so full of excellent variety Psalme 100. Enter into his Gates with thankes-giving and into his Courts with prayse bee thankfull unto him and blesse his name And in another place My praise shall bee of thee in the great Congregation I will pay my vowes before them them that feare him Psalme 22.25 Yea this worship is so acceptable both in publike and in private that the Holy Ghost beareth witnesse that whosoever offereth praise glorifieth God Psal 50.22 Hym. The Scriptures thus consorting methinks makes a sweet harmony and excellent are these considerations from them but I pray proceed to shew the other parts of Gods publike worship Sil. Friend at this time I will speak onely of the Ordinance of the Lords Supper because the time will not permit me else to make you answer concerning the manner of these perticulars in their administrations Now the communion of the body of the Lord as the Apostle calls it is one of the parts of that dayes publick worship Acts 20.7 where he proves all that I have said in every particular to the office of administration to that hee himselfe was ordained as hee proves to Timothy 1 Tim. 2.7 whereunto saith he I am ordained a Preacher and an Apostle And because of the greatnesse and verity of the office he therefore speaks with the greater testimony saying I speake the truth in Christ and lye not a teacher of the Gentiles in faith and verity And in the faithfull administration of the Gospell comming to Troas Verse 6. met together with the Disciples upon the first day of the week there is the time And the place is said to bee an upper chamber where they came together verse 8. And the matter of their worshâ—â—nd service is expressed to bee preaching and breaking of brâ—â— and conference And that which is included is prayer 〈◊〉 giving of thanks for so the same Apostle doth prove to the Church of Corinth that our Lord did first institute the Sâ—â—â—â—ent with prayer 1 Cor. 11.23 saying the Lord Iesus the â—he night hee was betrayed took bread and when he had gâ—â—â—n thanks he brake it and sayd Take eate c. Yea praying and blessing at the Communion was this Apostles practice in this Church of Corinth as in all other Churches for so he testifieth himself in imitation to the first institution 1 Cor. 10.16 The cup of blessing which we blesse is it not the Communion of the bloud of Christ the bread which we break is it not the Communion of the body of Christ Hym. These are all cleared and manifested by plain Scripture I pray is not the manner of the administration of these particular Ordinances prescribed in the Scripture also Sil. As I have shewed before that I find no forme in the Scriptures for Ordination neither can I find any Rule prescribed for the time when to receive the Lords Supper nor the place where nor the manner how nor the particular kind of Wine nor bread of what graine nor who shall provide them ready nor the gesture of giving nor receiving and yet without these we cannot Communicate in them Hym. Some say there is a word for all these things anâ— urge it upon this Scripture Hebrewes 1.2 3. Whereforâ— holy brethren partakers of the heavenly calling consideâ— the Apostle and high Priest of our profession Christ Iâ—sus who was faithfull to him that appoynted him as alâ— Moses was faithfull in all his house Silv If there were a word in the Scripture they shoulâ— doe a good office to Gods people to shew them wheâ— they may finde them written I am sure there is no such thirâ— in those words you have read I know the bold audacioâ— Brownists and the ignorant seduced Annabaptists aâ— both as one enemy grossely falsifie and abuse wrong aâ— spoyle this holy testimony by affirming that Christ is mâ— perfect and exact in prescribing an outward forme for 〈◊〉 particulars in
Gods publick worship under the Gospellâ— Christians than Moses was under the Law to the Iewes 〈◊〉 making and ordering every particular according to 〈◊〉 perfect platforme and patterne which was shewed him 〈◊〉 the Mount Exodus 25.9 The Holy Ghost proves indâ— that Moses was a faithfull servant of God to heare 〈◊〉 doe the Commandement the worke of the Sanctuaâ— the Tabernacle and all the instruments and every veâ—â— from the least to the greatest even to every pinne thâ— of Exodus 27.19 And in this comparison Moses was faâ— full in all his house that is to make the materiall or eaâ—ly Tabernacle that was but a shadow a representation 〈◊〉 figure of that spirituall heavenly true and everlasâ— Tabernacle which Christ made or built purchased and sanctified with his owne bloud wherein Christ our Lord was much more faithfull as a Sonne to make to redeem â—o blesse and save his owne house And the Apostle to the Hebrewes shewes what this house of the Sonne is saying whose house we are If wee hold fast the confidence and â—ejoycing of the hope firme unto the end Hebrewes 3.6 Marke how the Apostle excells in expressing this spirituall House as wee made a descrption in our first conference â—pon Saint Peters words Page 10. where the Apostle â—alls the building living stones and the house it selfe a spiâ—tuall house 1 Pet. 2.5 Hym. It appeares there is not any such thing in the Text as â—e Separatists 〈…〉 â—abaptists doe affirme from it for the outâ—ard Order and 〈◊〉 of the Church Silv. This mak◠〈◊〉 â—he Separatists bold and audaâ—ous because that like the â—otten-hearted Pharisees they â—stifie themselveâ— for a 〈◊〉 side of their owne fancy â—d so in word onely never 〈…〉 nor heard of in the Scripâ—es and neglect the inwaâ—â—grace the truth and powâ— that whosoever hath not shall perish Luke 13. and â—ark 16 and 16. And notwithstanding our Saviours â—unsell is Make cleane the in-side and the out-side â—ll bee cleane also Matthew 23.26 And therefore I call 〈◊〉 Anabaptists ignorant and seduced because all this â—ile they have not learned the difference between that â—tizme the putting away the filth of the flesh which â—an may have and perish And that Baptisme the anâ—r of a good Conscience unto God that whosoever is â—tized with shall be saved the one being called the fiâ—e or outward figne the other the substance that saveth â—â—ward grace 1 Pet. 3.21 which substance indeed is the puâ—ifying the heart by Faith as before I shewed at our first Conference Page 8 9. And so speaketh the Apostle Paul clearly to the Galatians for you are all the children of God by faith in Christ Iesus for as many as have been Baptized into Christ have put on Christ Chapter 3.26 27. Hymen Doubtlesse these Scriptures must be thus understood I pray Sir informe me what ground the Church of England hath to prescribe a rule for the time and the rest that concernes the manner of Celebrating the Lords Supper Silv. But before I shew you that wee will take a briefâ— view how particular Moses was to give direction for every circumstance as well as for the substance in Circumcision and the Paschall Lambe And then consider what rules ouâ— Lord and his Apostles have given for Baptisme and thâ— Lords Supper which are significations and outward signeâ— of the same substance and grace under the Gospell as thâ— other were Ceremonies Types and Figures of the samâ— heavenly truth under the Law Therefore the Apostlâ— Paul to the Collossians uses both the termes of Circumcisiâ— on and Baptisme expressing one and the same life anâ— grace in Christ in whom saith hee yee are Circumcise 〈◊〉 with the Circumcision made without hands in putting 〈◊〉 the body of the sinnes of the flesh by the Circumcisioâ— of Christ buried with him in Baptisme wherein also yoâ— are risen with him through the faith of the operation 〈◊〉 God c. Colos 2.11 12. Now Moses speaking of â— braham gives rules for Circumcision for the parties whâ— shall be circumcised that is all the Males And the timâ— when at eight dayes old Genesis 17.12 And the plaâ— or part of the body the fore-skin Verse 11. And thâ— parties who shall doe it Abraham the Father Verse 2â— and Joshuah the Magistrate Jos 5.3 Also for the Passeover which was the same to the Jewes as the Lords Supper is to the Christians He appoynts the time the tenth day of the moneth and it shall be kept till the 14. day of the same moneth and then appoynts who shall kill it the whole Congregation and what time of the day the evening and who shall provide it that is every house and if the houshold bee too little then two Families shall joyne together he appoynts what it shall be for the kind of it that is a Lambe and not every Lambe but a Lambe without blemish and not Male or Female but Male onely and not of any age but a Lambe of a yeare old Also he prescribes the manner of dressing it not cut to pieces but whole his body with his Legges and with the purtenances thereof 〈◊〉 must not be boyled or baked but roasted with 〈◊〉 and yee shall eate the flesh in that night And hee prescribe the manner and gesture how they shall eate it saying thus shall you eate it with your Loynes girded your shooes on your feet and your staffe in your hand and you shall eate it in haste c. Exod. 12. ult For it is the Lords Passeover Hymen Moses hath beene very particular in Gods direction to Abraham concerning Circumcision and abundant in the Paschall Lambe for every Circumstance I pray shew me how the Scriptures in the new Testament give rules for the Celebration of Baptisme and the Lords Supper Silvan All the rule wee finde for Baptisme is in these words Goe yee therefore and teach all Nations Baptizing them in the Name of the Father the Son and the Holy Ghost Matth. 28.19 Here is a plaine direction for the forme of words that are to be used but none for the Action of the Baptizer nor for the gesture of the baptized so wee read the Eunuch went downe into the water but which part of the bodie Philip washed is not mentioned neither is there direction for the Sex nor the age neither for eight dayes nor eight yeares nor of time place nor of what sort of Water salt or fresh So for the Lords Supper the words in the Institution are these Iesus tooke bread and blessed it and brake it and gave to his Disciples and said Take eate this is my body And hee took the Cup and gave thanks and gave it to them saying Drinke yee all of it for this is my blond of the new Testament which is shed for many for the remission of sinnes Yet in all these words here is no commission for his Disciples as there is for Baptisme Yet Saint Paul saith hee hath received Commission from the Lord concerning the Lords Supper 1
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