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
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