THE CHURCH PUBLIC ORDER  
Argued and opened at a second Conference between SILVANUS and HIMENEV● Discussing four questions. 

1. Of Ministers, Officers and People.  
2. Of the time or times of meeting.  
3. Of the place, or places where.  
4. Of the worship itself both for matter and m●●●    
Wherein the Ordinances of the Church of Engla●● GOD'S public Worship, are proved to be agreeabl● to GOD'S Sacred Word.  
By I. G. a continual friend, and lover of the 〈◊〉  PSALM. 74.4. 
Thine enemies roar in the midst of thy Congregations, &c  LAMEN. 4.2, 
Among all her lovers she hath 〈◊〉 to comfort her, all 〈◊〉 have dealt treacherously with her, they are becom●●●●mies.  
〈◊〉 Printed for W. W. 1●●3.   

TO His most Excellent Sovereign Lord, Charles, of England, Scotland, France, and Ireland KING, the just Defender of the true Faith.  
Most valorous and religious King,  
YOur Magnanimous and Heroical spirit in Marshal and Military affairs; And your zeal, fidelity, and unshaken unmoveable constancy in the established Religion of God's Church in this Your English Nation, fills the hearts of your loyal subjects, the Lords servants to praise the God of Heaven for You; And to pray earnestly, that he, that hath covered your head in the day of battle, would be always as tender over You as the Apple of his own eye, and so prefer You as the Signet on his right hand, and that the gifts of God's wisdom and grace may be doubled on You his Anointed servant.  
Your gracious acceptance of my former endeavours hath encouraged me not only (to compose this short discourse of the Churches public Order, for the true worship of God, which declares the outward form of the Church's service, as the former Treatise Dedicated to Your Majesty doth the inward truth of the Church itself) But also to presume to present it to Your Royal and serious consideration, for as much as many of Your honest Subjects want the knowledge of it; And all Your factious people, oppose, contemn, and hate it, even those weeds spring up amongst the good Corn; As Brownists, Anabaptists, Papists, Familists, Antinomists, with folly and Semi Separatists, all which having not their parts in the fear, the sorrow, the poverty, and preparation spiritual, come all short of God's Spirits testimony, although like Mountebanks in market-places they lift up their voices, avouching the goodness and proof of their medicines, which notwithstanding all their brags and vain boasting cannot give a foot to the lame, nor an eye to the blind; And compared with truth, are at of them found, poisonous doctrines of death that instead of saving health, we are mad● thereby deadly sick: And were it not fo● that unparallelled verity of Your Majesty confessions, and resolved resolutions, we have for our remarkable examples, next an● immediately under him, that is our goo● GOD over all blessed for ever, we● might fall into the same Consumption 〈◊〉 our souls in matter of Religion, as now w● are in our lives and estates, for false corrupt and lying doctrines, have so darkened the cl●a● light of the pure truth like smothering fire and smoke, have destroyed many weak Christians, yea such an universal destruction, as the plagues of Egypt made in that land, on ●an and beast, fruitful Trees and every green herb, but blessed be the Lord for ●he good will of him that dwelleth in the bush, ●hat hath blessed Your Royal Head, and Heart, like the head of JOSEPH, that still ●ou have been the same Anointed with the ●ame truth, in which truth, the Children ●hereof are your truest loyalest and faithfullest subjects, of whom although the most unworthy 〈◊〉 your Highness' servant that suffereth and believeth with you,  
I. G.   

TO The Right Honourable the LORDS and Commons of the High COURT OF PARLIAMENT.  
ONE unknown to the most of You, yet daily praying for You all, that the God of Heaven, the alone giver of the best Counsel would sit with You, to guide and counsel You all, in all things for the present, and to come; As those great blessings through his blessing You have effected for Us, already in suppressing the pride, the Idleness, and superstition of the Clergy, the destruction of the abominable & popish innovations, the annihilating of the great oppressing Courts of High Commission, and Star-Chamber; And that of honour which was greatly dishonoured, and above all that incomparable Act of the Triennial Parliament, a permanent benefit to God's Church, for a ground and foundation of continual justice and Religion, that reformation both of Magistrates and Ministry in ruling and teaching may be perfected, and such order and manner appointed for the people's obedience, that unity and concord in the truth may be harmonious throughout this kingdom, And our gracious, King, with Your most honourable Assembly, and the whole Nation blessed; And because the best reformation, and perfect restitution are spiritual things; the one, the new making or re-begetting of mankind unto God, the other the inheritance or purchased possession of God's Children, called in Scriptures regeneration, and the perfection, and restitution, both which are the subject of my discourse, in my former Treatise Dedicated to Our dread Sovereign, His Gracious Majesty. And in regard that life is hid for the present, and those truths are inward and spiritual, whose heavenly nature is not apprehended and understood by all Ministers, and I am certain by fewer of the people: but they all for the most part look for outward form, and things exterior being such ourselves for the greater number.  
Right Honourable (the mistake of the Scriptures are so general in this particular in applying the testimony of the Holy Prophets, who generally speak and altogether agree in promising, and assuring the eternal heavenly and perfect estate to be fulfilled and accomplished at the Resurrection, the Glorious coming of our Lord to judgement. Notwithstanding, such is the daily and continual misprision of those precious promises to a worldly temporal and conceited estate here in this life by many several factions; some of which, as in this, so in my former Treatise I have instanced) this mistaking, I say hath constrained me, and as I am persuaded in bounden duty, I am obliged, to Dedicate and present in all humble submission this short Treatise unto Your Grave wisdoms, that by Your favourable countenance and respect to a thing so mean and from the hands of one meaner; My Brethren and fellow Citizens may come to see that Your prudent, and Honourable predecessors since the time of Reformation, from that mystery of iniquity, and superstitious darkness of Antichristian Popery, that GOD Almighty hath so assisted them by the aid of the HOLY GHOST, that the Ministers Ordination, the time, place, the matter and manner prescribed for God's public worship, (as is within this short Treatise briefly touched) is agreeable to GOD'S holy Word, for so fare as they have gone; And for the rest in a further and larger manner, Or for the better and more perfect ordering of what is already done, the LORD of Heaven direct the heart of Our Gracious KING with You His greatest and best Council; And give unto You all the spirits of zeal, and fear of the LORD, so to Decree and Enact, that the Truth, the power and Sincerity of the Gospel may be the honour and glory of this Kingdom, with the Ordinances of GOD in the purity thereof, all misunderstanding between His Royal MAJESTY, and Yourselves reconciled, and all evil Councillors on both sides removed, all dissensions, discords and disaffections amongst us people composed. And all of Us again, KING, Parliament and people, made one, as the Truth and Our GOD thereof is one.  
Finally my humble prayer is that Your Wisdoms would pardon my boldness; And that You would be pleased to construe all that I have done or said to be entirely and sincerely from the bottom of my heart, for the glory of GOD, the Honour of KING and Parliament, and the duty of love I own unto my Christian Neighbours in the fellowship and unity of the Truth; And I shall ever remain praying for you.  
J. G.   

To the Reader.  
Christian Friend;  
AS God's love hath been 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 souls prosper. And therefore, the first thing I communicated to the public, was a brief description of the Kingdom of God, and the Children thereof, their spiritual conditions, and holy persons, their estate of suffering, and that of triumphing; And although therein I have showed, and set it forth (yet briefly) the great things of God's Law or Covenant, yet some have accounted it a vain thing, so that there was some cause to have spoken no more. Yet the general breach of conformity, and uniform walking in the public Ordinances of the Church of England, hath so grieved my spirit, that I am constrained through the love I bear to God's people therein I say, to make this brief discourse following. Wherein I have kept myself close to the Ordinances themselves, examining them by such rules in Scriptures, as do apparently warrant them: so that if all things be considered, there is nothing imposed in the public, by Authority, that doth any way hinder or prejudice the spiritual sincerity of the true and pure worship of God; therefore beloved let us study to give God thanks for these reformations in the outward, we do enjoy already, and that the same God would direct the same power of King and Parliament, to go on to a full perfection of what is begun. And in the mean while we to demean ourselves in obeying, praying, and studying to show ourselves approved unto God and men, giving not 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 profession of Religion, I know of, so let our Uniformity an● agreements in all other outward Ordinances of public commun● on exceed theirs, And let us endeavour to manifest our holy inward and spiritual communion by our external union, so shall 〈◊〉 ever be yours that is the Lords.  
I. G.   

THE CHURCHES PUBLIC ORDER.  
Wherein the Ordinances of the Church of England for God's public worship, are proved to be agreeable to God's 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 poor endeavours.  Hym. 
I must confess that I have reviewed it since it hat● been published; and I am persuaded your description both of 〈◊〉 Christian in particular, and the true Church in general, is agreeable to God's Word: and that the promises to the Patriarch Prophets, and Apostles are truly expounded, of which I desire 〈◊〉 have further conference hereafter.  Silu. 
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 feign have your judgement in.  Sil. 
The true and inward Christian only knows how rightly and truly to order, state, and dispose of outward things; and the Christian without or outwardly knows not how to order one or other, as Saint Paul saith, the spiritual man or he that is spiritual discerneth all things, 1 Cor. ●2. 15.  Hym. 
I would pray you to resolve me of those four particulars that concern the outward estate of the Church: First, of the Ministers, Officers, and people, of each Congregation or Parish: Secondly, of the time or times of Gods public worship: Thirdly, the place or places for their meetings: Fourthly the worship itself, both for the matter and manner?  Sil. 
Express your meaning in the first question.  Hym. 
For as much as you deny that the people are to call their Minister, show me how they should be called by the Scriptures?  Sil. 
It seems by calling of Ministers, you mean ordination of Ministers, and so I understood you the last time we spoke of your new fashion in New England.  Hym. 
Yes that is my meaning.  Sil. 
We find it written, that our Lord Himself, Mark 3.14. Ordained, that is, sent his Twelve Apostles: and Saint Luke saith, he gave them power and authority, etc. and sent them to preach the kingdom of God, Luke 9.1. 2. And this Evangelist sa●●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, ascension, the Apostles that were sent by himself, sent others: And so this same Evangelist witnesses in the Acts that the Apostles prayed and laid their hands on Stephe● and Philip and others, and did thereby ordain and sen● them into the ministry, as well as into the Deaconship Acts 6.6. And indeed, wonderful and powerful they wer● in their Ministry, as he afterwards showeth: so the Apostle Paul affirmeth, that Timothy received the gift and authority to preach, thorough the laying on the hands of t●● Ministers; which he there calls the Presbytery, 1 Timo●● 4.14, 15. And so also himself the same Apostle in particular speaks to Timothy, 1 Tim. 1.6. Wherefore I●● put thee in remembrance, that thou stir up the gift of G● that is in thee, by the putting in of my hands: and so 〈◊〉 Apostle gives him direction also for his ordaining ot●● Ministers, 1 Timothy 5.22. Lay thy hands suddenly on● man, neither be partaker of other men's sins, keep thy 〈◊〉 pure.  
According to these Scriptures the Church of Eng●●●● hath ordained and appointed, that none but such me● are ordained Ministers, shall have power and authority the ordination of Ministers.  Hym. 
These Scriptures you allege now, and that befor● our first conference, Acts 14.23. And they ordained them E● in every Church, that is, Preachers as you there observed, 〈◊〉 Yet not one nor all those places do show the form they 〈◊〉 though they prove the thing they practised.  Silu. 
Neither do the Scriptures lay down the f●● of Marriage, although it be honoured beyond con● by God Himself in Paradise, Gen. 2.22. As also b● Lords first miracle, john 2.1, 11. And the author 〈◊〉 hebrews lays it down as an Ordinance for ever: Marriage 〈◊〉 honourable in all, Hebr. 13.4. and yet in all the Scriptures old or new, we do not find a form for the manner, ●or persons appoined to celebrate the matter, but some ●●nes we find the Parents did perform it in the Patri●●hs times, and in the judge's times, the Magistrates; and 〈◊〉 other places it is said, they took unto them Wives as 〈◊〉 they married themselves; for so it is said, Gene. 6.3. ●ow because there is not a form of words in Scripture, ●he holy ordinance of Marriage waste and void? No, ●inke none will be so void of Religion to say so, but 〈◊〉 it not rather prove that it is left by the Authority God's Word to the liberty of Christ's Church, to de●ine, assign, and order in every Country, as I shall 〈◊〉 anon, an Act of Parliament of this Church in ano●●●● case.  Hym. 
But hath the Church of England appointed a form ordination, as it hath done for Marriage?  ●●l. 
Yes, such holy exhortations, divine instructions, ●ffectuall expressions, as there cannot be better thought 〈…〉  Hym. 
I pray let me hear your knowledge of it?  〈◊〉. 
As the ignorance of Scriptures is the cause of all 〈◊〉 and faction, so also the ignorance of those wholey Laws and Ordinances which the Church hath pro●●●● in many particulars, makes many have a worse opi●●●● of the government of the Church, than otherwise ●ould possibly have.  
●●nnot but admire the solemn, grave, and honou●●orme of Matrimony, the Scriptures for instru●●●●●ppointed to be read, the holy exhortations and ad●●ons, the union pronounced in the name of the Father, the Son and the Holy Ghost, the concluding the ordnance with pertinent blessings; I say, I cannot choose but mor● and more admire it, because now a many of unadw●sed Ministers, use unworthy and unwarrantable form thereby cozening and cheating those they pretend t●● Marry, for except the words are used in the manner appointed by the Law, the Law knows them not marrie● but the Wife in the sense of the Law is accounted a who● and the Children Bastards, and the next of kin will 〈◊〉 cover all personal estate, and inheritance: And the re●son is clear, because the Law knows nor allows of a●● other form for Marriage but that enacted. Oh, woe● to such unwise Ministers, that have done this wrong a● injury to the Children unborn, by seducing their ignor●●●● Parents.  
But to give you satisfaction in that you desire concer●ing Ordination of Ministers, the Church hath appoint●● a very good rule and form for it; many pithy and apt pr●●ers unto God for His blessiing, many Scriptures to be r●●● agreeing to the Ordinance. As Saint Paul's counsel to ●mothy, and the words and gesture the Apostles used wh●● they ordained Stephen and the rest, Acts 6. as also 〈◊〉 words of our Lord, john 10.  
And divers questions are made to them that are to 〈◊〉 ordained such as these; are you assured or do you bele●● you are inwardly moved by the Holy Ghost to take up●● you this office and ministration, to serve God for the p●moting his glory, and the edifying his people? And he answers, I believe so.  
Also he is asked, do you think you are truly called ●●cording to the will of our Lord jesus Christ; do 〈◊〉 unfeignedly believe all the Canonical Scriptures of 〈◊〉 ●ld and New Testament, and will you apply yourself to ●udy, read, and preach the same; they promise they will. 〈◊〉 And further also, to lay aside the studies of the World 〈◊〉 the flesh, & to endeavour by good life and holy exam●e, to edify Christ's flock: These and many more are the ●questions and exhortations; then doth the Minister ordaining speak to the whole Congregation, declaring to them ●e Ordination; and there being no cause showed against ●y the people, he proceeds in prayer, and lays on his ●d upon him, thereby giving him power to preach and ●ficiate in all other administrations.  Hym. 
This form is very good, and seems to me warrant, but what rule hath the Church of England for ordination ●other Officers?  Sil. 
For such as have the place of ruling Elders, commonly called Churchwardens, and for such as receive and attribute to the necessity of the poor, commonly called ●erseers, the Minister and Congregation do choose ●●●m together by most voices, according to Act of Parliament.  Hym. 
But how are the people or Congregation ordered?  Silvanus. 
All Parishes, or Congregations, are ●orporated and Ordained by Act of Parliament: ●e law gives power to the Minister and Church●ficers to examine, and see that obedience by yielded to 〈◊〉 such things as concern the time, the place, the manner 〈◊〉 matter of God's worship in public, and accordingly ●acquit them if innocent, or to indite or present them guilty. Anno 1. Edw. 6. Anno 1. Eliz. 2.  Hym. 
I pray Sir, resolve me in my second question, how a ●e may be commanded, for it seems to me, the Apostles doct teacheth otherwise, Galath. 4.10, 11. Where he saith, Ye ●ve days and months and times and years, I am afraid of of you lest I have bestowed upon you labour in vain.  Sil. 
The Apostle being rightly understood, doth not write to the Galatians against a time or times to be appointed by authority for the public worship of God, but he teacheth against the use of such Ceremonies, that the clear and open manifestation of the Truth and substance thereof made weak, beggarly, and useless: and more principally, he directly preacheth against them, as some thereby and in Obedience to sought life and justification; against this the Apostle concludes peremptorily to the Romans, Romans 3 28. in these words, We conclude therefore that a man is justified by faith without the works of the Law: and he accepts none to the Galatians, but affirmeth, that whosoever seeks justification by the Law, he is fallen from Grace, Gala. 5.4. And aggravates it by reduplications as most certain, and a thing never to be questioned; the holy Ghost bearing witness with him, and therefore speaks in a phrase never to be repealed, for by the works of the Law shall no flesh be justified, Gal. 2, 16.  Hym. 
What rule have you then for the time and times of Gods public worship?  Sil. 
The first day of the week, and all other days and times are by Ordinance of the Church appointed, this hath been the judgement of former times, amongst the Fathers, as Hierome, Austin, and Tertullian; Master Frith, and Master tindal, amongst the Martyrs: Master Calvin and many others in the book called the Harmony of confessions of most or all reformed Churches, p. 473, and pag. 499. And it is an Act and Statute Law in our Church of England, Anno 5. & 6. of Edw 6th. Chap. the third, in these very words, Neither is it to be thought, that there is any certain time or definite number of days prescribed in holy Scripture, but that the appointment both of the time, and also of the number of days is left by the authority of God's Word, to the liberty of Christ's Church, to be determined and assigned, orderly in every Country by the discretion of the Ministers and Rulers thereof, or as they shall judge most expedient in the true setting forth of God's glory, and the edification of the people: And it follows, be it therefore enacted by the King our Sovereign Lord with the assent of the Lords, etc. and the Commons in this present Parliament assembled, and by the authority of the same, that all the days hereafter mentioned shall be kept and commanded to be kept Holidays, and none other, that is to say, all Sundays in the year, etc. and so nameth all the rest particularly.  Hym. 
But you have not a Scripture for this day, nor any of the rest?  Sil. 
For the first day of the week called Sunday, we have Apostolical and Primitive example for it, Acts 24.7.  Hym. 
You know, examples without precepts, bind not in Divine things.  Sil. 
Therefore I have showed you before, the Act of Parliament, the command of the Church: And where Man's Ordinance is not against God's command, there St. Peter commends subjection, in these words, Submit yourselves to every Ordinance of man for the Lords sike, 1 Peter 2.13. There is no word in Scripture to command you to fast the last Wednesday of every month, yet your practice shows, you think you ought so to do, it being commanded.  Hym. 
You have fully satisfied me by Scripture, And the Church's Ordinance for the time and times commanded for God's public worship.  
Now pray resolve my next question, and show me what warrant there is for commanding a place where to meet.  Sil. 
Authority commanding one for the public, doth not forbid any for the private; And therefore there's much cause and reason for it, for if there be no place, there can be no meeting.  Hym. 
I think the Scripture speaks against the appointment of a place, john 4.21. You shall neither in this mountain nor at jerusalem worship the Father.  Sil. 
Although our Lord did know, and foretell to the woman the destruction of jerusalem, and the dispersion of both jews and Samaritants, and that it should be done by God's enemies, and Idol worshippers, so that there should be no true worshippers, to worship in those places, which were the usual places of their public worship, intimated in these words, verse 21. Woman believe me the hour cometh when ye shall neither in this mountain, nor yet at jerusalem worship the Father; Yet it doth not follow, but that in other places the true worshippers might and should worship God in spirit and in truth, for so much our Lord saith ver. 23. The hour cometh, and now is when the true worshippers shall worship the Father in spirit and truth, for the Father seeketh such to worship him: we read that Our Lord came often to the Temple, daily teaching the people, often worshipping in the Mount of Olives, He appointed an upper room for the celebration of the Passeover with his Disciples, so it is said, when the Eleven were together, Christ cmae amongst them; And also that they were altogether in the Mount of Olives at our Lord's ascension into Heaven, and they were not to departed from jerusalem, but there to wait for the promise of the Father; And when the day of Pentecost was fully come, they were all with one accord in one place. Peter & john went up together into the Temple at the hour of prayer; we find Paul often in the Synagogue, and abundance more instances to prove the public places that God's people met into worship.  Hym. 
But we have no command for any in the New Testament.  Sil. 
No more you have for the time as before is showed, nor for the Female Sex, or Children of either Sex to be baptised, it is warrant sufficient, that authority commands them all.  Hym. 
I pray what reason is there to call the place appointed, for public worship the Church? for you have proved before in our fir●●●nference, Peter 5. That the Elect of God called and sanctified are the Church of God; And I am sure that is true, but that wood and stone should be so called, it seems strange to me.  Silu. 
It is strange ●mee that you should be such a stranger to the Scriptures ●r the Scriptures often give the name of the thing signified to the signification of it; so our Lord calls the signification of his body, His body itself, in the words, Take eat, this is my body, Matth. 26.21. So Moses and Abraham both call the sign of the Covenant Circumcision, the Covenant itself, Genesis 17.10, 11. this is my covenant, etc.  
Solomon also calls the house he built for God's public worship, the Temple, 2 King. 11. And the Temple of the Lord, 2 Chro. 26.16. when it is not so properly but by way of allusion and resemblance only. For the regenerated ones, the truly faithful men (are Gods house his habitation and dwelling place, as the Scripture speaks, Ye are the Temple of God, 1 Cor. 3.16. and again, for the Temple of God is holy, which Temple ye are, ver. 17. So likewise the material house is called the Church, or the Temple of God also: because it is apppointed and set apart only for the holy services of this spiritual Temple, there to converse with God in his holy Ordinances of praying and preaching, and all other his holy services: and in this respect hath been, and may be called a holy place. And such Vessels and Vestments holy, in regard of the holy use they are sanctified or set apart for. Not that stones, wood, metals, or  are capable of holiness; but they are in Scripture called holy, in regard they are assigned to serve about God's holy worship: Now as the Temple, and all Vessels and Vestments are called holy, in regard of their holy employment: so also they are called holy, in regard of God's holy presence, who is more manifested present, in the place of the administration of his Ordinances, than in any other place, and so the place is called holy, Exodus 31. 1. and Vestments likewise. And so is the ground also, Exodus 3.5. The place where thou standest is holy ground. And therefore we ought to have them in a reverend esteem and respect: Pull off thy shoes, saith the Angel to Moses; Those places and things therefore are not to be common, as other things and places: wherefore our Ministers are to be blamed, that they do not inform the people with the truth of this Doctrine, our Lords own practice, that only and alone act of corporal punishment, that first execution of justice, aggravates and argues the fault of the people abundantly, in making the Temple a Marketplace. 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 Father's house a house of Merchandise. Mark how exact and particular he is in every thing, and how reverently he speaks of the material Temple, and calls it his Father's house, and by Saint Matthew, The Temple of the Lord: And it is further to be noted, that all the four Evangelists testify to this act of our Saviour, which wrought so upon their affections, that it is said, And his Disciples remembered that it was written, The zeal of thy house hath eaten me up, John 2.17.  Hym. 
I thank you for this satisfaction; for these passages of our Lord are very considerable in all the circumstances.  
I pray let me hear your judgement also of the last question, the worship itself 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 himself to the Samaritan woman, John 4.23. The hour cometh, and now is, when the true Worshippers, shall worship the Father in spirit and in truth.  
God is worshipped in ●irit and in truth, when God's Word is read, and the tru●●nse and meaning opened and made known: So Ezra the Scribe, and the other Priests did truly 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 vain do they worship me, teaching for Doctrine the Commandments of men, undeniably proving, they had worshipped God truly, if they had taught for Doctrines the Commandments of God.  Hymen. 
It is clear, and proved plainly, that Reading and preaching God's Word, are material parts of God's worship, but what are the rest?  Silu. 
Prayer and praises are other parts of God's public 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 praising, offering Incense, and Sacrifice; and of blessing God and the people. And to prove praises a part of God's worship, David is excellent, Psal. 149. Sing unto the Lord, Sing unto the Lord a new song, and his praise in the Congregation of Saints. And Psalm 150. Prasse ye the Lord; And that's not enough, but he appoints the place too, Praise God in his Sanctuary: yea, his expressions are so full of excellent variety, Psalm 100 Enter into his Gates with thanksgiving, and into his Courts with praise, be thankful unto him, and bless his name. And in another place, My praise shall be of thee in the great Congregation, I will pay my vows before them them that fear him, Psalm 22.25. Yea, this worship is so acceptable both in public and in private, that the Holy Ghost beareth witness 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 show the other parts of God's public worship.  Sil. 
Friend at this time I will speak only of the Ordinance of the Lords Supper, because the time will not permit me else to make you answer concerning the manner of these particulars in their administrations. Now the communion of the body of the Lord, as the Apostle calls it, is one of the parts of that days public worship, Acts 20.7. where he proves all that I have said in every particular, to the office of administration to that he himself was ordained, as he proves to Timothy, 1 Tim. 2.7. whereunto saith he, I am ordained a Preacher and an Apostle: And because of the greatness and verity of the office, he therefore speaks with the greater testimony, saying, I speak the truth in Christ and lie not, a teacher of the Gentiles in faith and verity: And in the faithful administration of the Gospel, coming 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 be an upper chamber, where they came together, verse 8. And the matter of their worsh●●nd service is expressed to be preaching and breaking of br●● 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 S●●●●ent with prayer, 1 Cor. 11.23. saying, the Lord jesus the ●he night he was betrayed, took bread, and when he had g●●●n thanks he broke it, and said, Take eat, etc. 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 bless, is it not the Communion of the blood 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 showed before, that I find no form 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 grain; 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, an● urge it upon this Scripture, Hebrews 1.2, 3. Wherefor● holy brethren, partakers of the heavenly calling, consider the Apostle and high Priest of our profession, Christ I●sus, who was faithful to him that appointed him; as al● Moses was faithful in all his house.  
Silv; If there were a word in the Scripture, they shoul● do a good office to God's people, to show them whe● they may find them written: I am sure there is no such thir● in those words you have read: I know the bold audacio● Brownists, and the ignorant seduced Annabaptists, a● both as one enemy, grossly falsify and abuse, wrong a● spoil this holy testimony, by affirming that Christ is m● perfect and exact in prescribing an outward form for 〈◊〉 particulars in Gods public worship under the Gospell● Christians, than Moses was under the Law to the jews, 〈◊〉 making and ordering every particular, according to 〈◊〉 perfect platform and pattern which was showed him 〈◊〉 the Mount, Exodus 25.9. The Holy Ghost proves ind● that Moses was a faithful servant of God, to hear 〈◊〉 do the Commandment, the work of the Sanctua● the Tabernacle, and all the instruments, and every ve●● from the least to the greatest, even to every pin th● of, Exodus 27.19. And in this comparison Moses was fa● full in all his house: that is, to make the material, or ea●ly Tabernacle; that was but a shadow, a representation, 〈◊〉 figure of that spiritual, heavenly, true and everlas● Tabernacle, which Christ made or built, purchased and sanctified with his own blood; wherein Christ our Lord was much more faithful, as a Son to make, to redeem, ●o bless and save his own house. And the Apostle to the Hebrews shows what this house of the Son is, saying, whose house we are, If we hold fast the confidence: and rejoicing of the hope firm unto the end, Hebrews 3.6. Mark how the Apostle excels in expressing this spiritual House, as we made a descrption in our first conference ●pon Saint Peter's words, Page 10. where the Apostle ●alls the building living stones; and the house itself, a spiritual house. 1 Pet. 2.5.  Hym. 
It appears there is not any such thing in the Text, as ●e Separatists 〈…〉 ●abaptists do affirm from it, for the outward Order and 〈◊〉 of the Church.  Silu. 
This mak● 〈◊〉 ●he Separatists bold and auda●ous; because, that like the rotten-hearted Pharisees, they ●stifie themselves for a 〈◊〉- side of their own fancy, ●d so in word only, never 〈…〉 nor heard of in the Scrip●es; and neglect the inwa●●grace, the truth, and pow●, that whosoever hath not, shall perish, Luke 13. and ●ark 16, and 16. And notwithstanding our Saviour's munsell is, Make clean the inside; and the outside ●ll be clean also. Matthew 23.26. And therefore I call 〈◊〉 Anabaptists ignorant, and seduced, because all this ●ile they have not learned the difference between that ●tizme, the putting away the filth of the flesh, which ●an may have and perish: And that Baptism, the an●r of a good Conscience unto God, that whosoever is ●tized with, shall be saved: the one being called the fi●e or outward signe; the other the substance that saveth, ●●ward grace. 1 Pet. 3.21. which substance indeed is the purifying the heart by Faith, as before I shown 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 jesus, for as many as have been Baptised into Christ, have put on Christ, Chapter 3.26, 27.  Hymen. 
Doubtless these Scriptures must be thus understood. I pray Sir inform me what ground the Church of England hath to prescribe a rule for the time, and the rest that concerns the manner of Celebrating the Lords Supper.  Silu. 
But before I show you that, we will take a briefs view, how particular Moses was to give direction, for every circumstance, as well as for the substance in Circumcision and the Paschall Lamb: And then consider what rules ou● Lord and his Apostles have given for Baptism, and th● Lords Supper, which are significations and outward signe● of the same substance and grace under the Gospel, as th● other were Ceremonies, Types and Figures of the sam● heavenly truth under the Law: Therefore the Apostle Paul to the Collossians uses both the terms of Circumcisi● on and Baptism, expressing one and the same life an● grace in Christ, in whom saith he, ye are Circumcise 〈◊〉 with the Circumcision made without hands in putting 〈◊〉 the body of the sins of the flesh by the Circumcision of Christ buried with him in Baptism, wherein also yo● are risen with him through the faith of the operation 〈◊〉 God, etc. Colos. 2.11, 12. Now Moses speaking of ● braham, gives rules for Circumcision, for the party's wh● shall be circumcised; that is, all the Males: And the tim● when, at eight days old, Genesis 17.12. And the pla● or part of the body, the foreskin, Verse 11. And th● parties who shall do it, Abraham the Father, Verse 2● and Joshuah the Magistrate, Jos. 5.3. Also for the Passeover, which was the same to the Jews, as the Lords Supper is to the Christians: He appoints the time, the tenth day of the month, and it shall be kept till the 14. day of the same month; and then appoints 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 household be too little, than two Families shall join together; he appoints what it shall be for the kind of it, that is, a Lamb; and not every Lamb, but a Lamb without blemish; and not Male or Female, but Male only; and not of any age, but a Lamb of a year old: Also he prescribes the manner of dressing it, not cut to pieces, but whole, his body with his Legs, and with the purtenances thereof 〈◊〉 must not be boiled, or baked, but roasted with 〈◊〉, and ye shall eat the flesh in that night; And he prescribe the manner and gesture how they shall eat it, saying thus shall you eat it, with your Loins girded, your shoes on your feet, and your staff in your hand; and you shall eat it in haste, etc. Exod. 12. ult. For it is the Lords Passeover.  Hymen. 
Moses hath been very particular in God's direction to Abraham concerning Circumcision; and abundant in the Paschall Lamb; for every Circumstance. I pray show me how the Scriptures in the new Testament give rules for the Celebration of Baptism, and the Lords Supper.  Sylvan. 
All the rule we find for Baptism is in these words, Go ye therefore, and teach all Nations, Baptising them in the Name of the Father, the Son, and the Holy Ghost, Matth. 28.19.  
Here is a plain direction for the form of words that are to be used, but none for the Action of the Baptizer, nor for the gesture of the baptised: so we read the Eunuch went down into the water; but which part of the body Philip washed is not mentioned: neither is there direction for the Sex, nor the age, neither for eight days, nor eight years; 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, jesus took bread, and blessed it, and broke it, and gave to his Disciples, and said, Take, eat, this is my body: And he took the Cup, and gave thanks, and gave it to them, saying, Drink ye all of it, for this is my blond of the new Testament, which is shed for many, for the remission of sins. Yet in all these words here is no commission for his Disciples, as there is for Baptism: Yet Saint Paul saith, he hath received Commission from the Lord, concerning the Lord's Supper, 1 Corinth. 11.23. But we find it not in the Scripture what it should be: Yea, as I said before, we find no direction for the Sacrament itself, nor for any circumstance that concerns the Celebration of it; neither for time, place, nor manner. And shall we say therefore that Moses is more faithful than Christ; No sure, for that I have proved to be another thing before. But it proves this rather, that under the clear light of the Gospel, the truth and substance of things fore-spoken by the Patriarches and Prophets are so evident and apparent, that there needs no such particular directions and shadows, as the dim and dark Ceremonial Law required: And that it is left unto the discretion of such as are in Authority, rule and government, to appoint and regulate, as may be most for the glory of God, and best for the convenience of the place and people.  Him 
What Rule then hath the Church of England for these Ordinances, and all the rest we have spoken of?  Silu. 
The Statute Law doth order particularly every thing as I have showed you before, of the Ministers, Officers, the time, and the worship itself; and of the name of the place: so now I shall show you that the Statutes appoint the public place itself, 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 year of King Edward the sixth: and the first Chapter, the affection of this religious King is there recorded to be such, that he 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 Chur●●● advising with his most learned and godly Minist●●, ob●●ving the prudent judgement of his beloved Vncl●● the ●●rd Protector, the best assistance of his Privy and great Council of Parliament, with the aid of the Holy Ghost, and with one uniform agreement is of them concluded, set forth and delivered to his great comfort and satisfaction of mind, a composer containing rules and orders for the regulating of the manner of God's public worship, in a Book entitled, the Book 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 apppointed, the Persons to officiate and administer, in Praying, praising, and reading, and preaching God's word, the people to assemble on Sundays and Holidays, upon penalty to be inflicted by Officers Temporal or Ecclesiastical; and that none shall deprave, that is, speak ill of, or condemn this Order. 1 Elizabeth 2. Elizabeth 2.23. jacob. 4. And that the Congregation shall behave themselves quietly, and with civil demeanour and orderly all the time of God's public worship. Anno primo Marioe, the third Chapter, and also the rules and order for the particulars for Baptism, and the Lords Supper, are contained in the Statutes, that Children of believing Parents shall be baptised, and that there shall be witnesses to testify 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 apppointed, 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 Churchwardens, at the charges of the Parishioners, the time to be apppointed by the Minister, and the people to have notice of it by his directions: An● as the former, so this, to be blessed and administered 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 thanksgiving: for the Vestments of the Ministers, and gesture o● both Minister and People are ordered also.  Hymen. 
But how can you prove to me that those Ac● and Ordinances are agreeable, and warrantable by the Word 〈◊〉 God?  Silu. 
Such Ordinances of men that are not against th● Word of God, I am warranted by the Word of God 〈◊〉 obey, but the Traditions and Ordinances of the Chur● are no ways opposite, or contrary to GOD'S Wor● therefore GOD'S Word enjoins Christian's obedie● thereunto.  
The general Rules in Scripture of Traditions for 〈◊〉 der and Decency in the Churches, were only for 〈◊〉 things as concern the public worship of God; which rules are not found expressed and determined in the Scripture; therefore the Apostle 2 Thes. ●. ●. speaks to the Church of Thessalonica, in words of Dignity, and Authority saying, Now we command you brethren, in the Name of our Lord jesus Christ, that you withdraw yourselves from every brother that walketh disorderly, and not after the Traditions which he received of us. Observe the holy Apostles extraordinary expressions, and likewise how he engages the Lord jesus 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 speaks of, 1 Cor. 14. And although of much variety in the Church, yet he thus would have all ●hings regulated, Let all things be done decently, and in Order: And the ●der and decency is expressed throughout the Chapter Appeaching, 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 known tongue, to the edifying of the Church, verse 12.15. 17. That also the Prophets do beak one by one, that all may learn, and all may be com●orted, verse 31. And just so it was with the Church at Ie●usalem, Acts 15.7. The Church being met together, it is ●yd, Peter risen up and spoke unto them, as in the 8, 9, 10, ●1 Verses. And in the twelfth Verse it is said, the multitude kept silence, and gave audience to Barnabas and Paul: ●nd after they had held their peace, james answered saying, Men and Brethren hearken unto me, v. 13. so that 4. Apostles ●one meeting prophecies, but in order, one after another: ●d to this the Apostle speaks fully to the Church of Co●h, for God is not the Author of confusion or tumults, or unquietness, but of peace, as in all Churches of the Saints. 1 Cor. 13.33. So also in the next Chapter he gives general rules to all Churches, Let your women keep silence in the Churches; for it is not permitted to them to speak: And in another place directions are given for women's 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 eat, tarry one for another: So he requires knowledge to discern 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 plural: 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 been ordered by the Scriptures, even so do ye, saith he to the Church of Corinth, 1 Cor. 16.1. And he rejoiceth in the holy Order that was in the Church of Collossia, being much comforted in the order, as well as in the grace itself; 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 steadfastness of your faith in Christ, Col. 2.5. And this was not Saint Paul's practice alone, but general in all Churches by other Apostles, Elders, and Evangelists, as appears 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 ordain Elders in every City, as I had apppointed thee, Titus 1.5. All which in total, in what hath been said, the Apostle to the Thessalonians makes a conclusion without any exception, in these words, Therefore Brethren stand stast, and hold the traditions which ye have been t●ught, whether by word or by our Epistle, 2 Thes. 2.15.  Hym. 
These Scriptures do clearly show that the Church hath power to prescribe Order, and make rules for such things as God's word doth not particularise, 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 〈◊〉 church's of Colosse 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, john 5.39. According to that Matthew 29. Let him that readeth consider, as also blessed is he that readeth; and they that here the words of this prophecy, 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 apppointed of the Psalms, the Chapters, the Epistles and Gospels?  Sil. 
If you grant it is warrantable to read them, Order and conveniency calls to authority to appoint 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 Prophecies of each Prophet that are long, and the History of the Evangelists, and the Epistles of the Apostles into several parts or Chapters: and in the use we find it profitable, and therefore warrantable, though there be no rule for it in Scripture, but merely of humane Order: And for the Epistles and Gospels, they are but parts of the Chapters for the most part of them, but such portions of Scriptures as do most fit the occasion, and the time of solemn Feasts, and days of humiliation: According to our Saviour Christ's 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, he found the place wherein it was written, The spirit of the Lord is upon me, because he hath aunoynted me to preach the Gospel to the poor, he hath sent me to heal the broken hearted, etc. to preach the acceptable year of the Lord. And when he had read this portion of Scripture, he closed the book, and gave it again to the Minister: By which it is plain, our Saviour Christ sought in the Prophecy for that part; and such a part it was that fitted the particular occasion, as himself saith, verse 21. This day is this Scripture fulfilled in your ears.  Hym. 
I must confess this is clear to me: But pray show how the Statutes and the Scriptures agree in appointing set forms for prayer and praises in the Congregation.  Sil. 
Authority in appointing a form for prayer and praises doth not require nothing but set forms for the public, for before and after Sermons; their prayers are left to their own ordering: and each man is free in regard of any form imposed. But the Church, for the better direction of the Minister, and edification of the many, doth appoint, and command some to be used; but they are such as are both for matter and manner without just exception 〈◊〉 only observing there in words of Truth to the only tru● God; to which we adding our spiritual 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 he that worships God must worship him in Spirit and Truth: john 4.29.  
T The brevity, shortness, and exactness of these forms ●f prayer following, are agreeable to the wisdom of So●omon his Order, for God's public worship: When thou goest (saith he) into the house of God, be not rash with thy mouth, etc. for God is in heaven, therefore let thy words be few. Eccles. 5.1, 2. And such is the council of the King of Kings, the wisdom of wisdom, Matth. 6.7. When ye pray, use no vain repetition, as the heathen do, etc. for your father knoweth what things you have need of before you ask him: According to which, see and read the general Confession of sins; and that, O God which art the Author of peace, and lover of concord, etc. As also O Lord our heavenly Father, Almighty and everlasting God, which hast safely brought us to the beginning of this day, etc. with the rest, examine and see how plain and full the expressions are; so brief, pithy, and pertinent as words can possibly be thought of, terms of such excellent, yet plain meaning, that the lowest and meanest capacity, may join 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 lawful to pray and invocate God by, the Scriptures are plentiful, both in the Old and new Testament, as Luke 11.2. The Disciples desiring the Lord to teach them to pray, as john taught his Disciples, our Lord saith unto them, when ye pray, say, Our Father which art in Heaven, etc. And he gives them a perfect form of words. And the example of our Blessed Lord himself is left written for our example, Matthew 26.44. that he prayed the third time the same words: Mark it, here is a large consideration in a short Petition, excellent in brevity, pertinency, fervency, and importunity: all the men in the world cannot answer this command and example of our Saviour Christ; which gives warrant without control, that God may be worshipped truly in a set-form of words. I make a general demand to all opposites, whosoever, If there be any thing alike authentic to the precept and example of our Blessed God. Oh how are those men therefore to be reproved, even withstood to their faces, that have, and do preach, that all set-formes of Prayer are from the Devil, 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 Ark in the morning, thus he prayed, Num. 10.35, 36. Rise up Lord, and let thine enemies be scattered, and let them that hate thee fly before thee. And every evening when they set down the Ark, or rested, he said, Return, o Lord, to the many thousands of Israel: and the very words of Moses, the Prophet David writes down for a form to be used, and sung in the Temple, many a hundred years afterwards, Psalm 68.1. And the Lord jehovah commands Moses, even his servant Moses to give to Aaron, and his Sons a set form of words to bless the Congregation with, Num. 6.22. And the Lord spoke to Moses, saying, speak unto Aaron, and to his sons, saying. you shall bless the Children of Israel, saying unto them, The Lord bless 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 form of blessing: And yet I hope none is so ignorant, as to say it is vain repartition: So in 150. Psalm, Praise God and Praise him, is used thirteen times in six verses: so in 126. Psalm to the praise of God these words, For his mercy endureth for ever, are used or repeated twenty and six times: so in 107. Psalm, O that men would therefore praise the Lord for his goodness, and for his wonderful works for the Children of men, where the Prophet in this Psalm repeats the same words four times: And the Apostle for the Romans prays thus, The grace of our Lord jesus Christ be 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 philemon's house, Phil. 25. using the same words of prayer and blessing eight times for six several 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 ye, Save us, O God of our salvation, and gather us together, and deliver us from the Heathen, that we may give thanks to thy holy name, and glory in thy praise.  Hym. 
That a form may be lawfully used in God's public worship of prayer and praise, is a truth so fully proved by you, that men nor Angels cannot gainsay to disprove: But I have heard a Minister preach it is unlawful to use the Lords prayer, because we find no example for it in any of the Apostles.  Sil. 
We do not read that any of the Apostles in the act of Baptism, repeated all the words commanded by our Lord in the form of Baptism, which are these, Baptising them in the name of the Father, the Son, and the Holy Ghost: is it therefore unlawful for Ministers to use the words, or the Church, to enjoin them? and is it therefore unlawful for the Minister to use the words of our Lord, which he used at the institution of the Lords Supper, because we do not read the Apostles did use them at the administration thereof? They do no less than the Pharisees their Fathers in denying the lawful 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 days, and perilous men and times the Apostle fore speaks of, 2 Tim. 3. and Saint jude in his general Epistle.  Hym. 
Pray let me see how the Ordinances for the Sacraments apppointed by authority agree with the Scriptures?  Silu. 
The Traditions and Orders that the Church hath prescribed for the manner of celebrating the Sacraments, are very agreeable to the Scripture, as I have before shown in the manner of the celebration of both, and that there is no circumstance added the Scripture omits; neither in the admonitions and exhortations apppointed to be read before the Communion or Baptism; nor any thing that concerns 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 general rule of the Apostle, whether therefore ye eat or drink, or whatsoever you do, 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 eat Christ's body, and drink his blood.  Sil. 
For any man to preach that none ought to commucate of the communion of the signs of the Lords body, but such as have justifying faith, by which they are incorporated into his body, they err not knowing the Scriptures, nor the power of God, as the Anabaptists do in point of Baptism, for our Saviour himself gave it to judas that never had the faith that justifieth: so the Apostles never denied 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 denied to any that became Proselytes, nor to the Children of such as did believe. Now I have showed before, that the Passeover was the same in signification to the jews, as the Lords Supper is to the Christians; and it is as lawful for Christians to receive the Sacrament, as to hear the Word; for as by the Word preached the ear is instructed in the Gospel & way of Life, so by the Lord's 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, strengthening and confirming faculty, or operation to teach grace where it is not, and to confirm 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 concern the censure of excommunication, within which, a true believer, through weakness, may fall, aswell as an ordinary or common believer: and he doth discern the Lord's body, that rightly understands the Sacrament in one sense, thereby to be brought to Christ, as he that by faith eats Christ's flesh, and drinks his blood, in a saving and spiritual sense: and the word preached to the disobedient, is the savour of death unto death, as is the Ordinance of the Supper of the Lord, to them that never attain to eat by faith, aswell as by sense.  
And thus I conclude, that no believing man is to be denied 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 you● opinion but in one thing more at this time, and that is concerning singing of Psalms, as it is used in the Church of England.  Sil. 
This part of God's public worship, as it is used i● our Church, is the most corrupt of all other; for although the Church allows Psalms to be sung, yet the Statute-La● doth not justify and warrant the Meeter of Thomas Stern● hold and john Hopkins, and others, for they are very corruptly done, and very false, and contrary to the prose, if you compare one with another: as Psalm 103. verse 19 wher● the Meeter saith, The heavens are the Lords footstool: bu● the Prose saith not so; and other Scriptures saith, The heavens are his Throne, and the earth his footstool. Not only falsifying the text, but also that wherein it doth agree in ma● places, the phrases & expressions in the Meeter are impertinent, & not proper. And yet I have heard many Minister after they have in their Sermons, for an hour together e●veighed against all forms of prayers, and condemned it Hell, that they themselves have called for a Psalm to b● sung, which is no other than presently to do the same thi● themselves, they did condemn others for an hour together: And in this case the Apostle speaks expressly, th● art inexcusable, O man, whosoever thou art, it matters no● whether thou art a Preacher, or a Hearer, young, or old, ric● or poor that judgest: for wherein thou judgest another thou condemnest thyself; for thou that judgest, dost t●● same things. Rom. 2.1. For a Psalm is a prayer, or a pray 〈◊〉 and he that condemns others in praying a form, condem● himself in singing a form.  Hym. 
I pray show me how the Scriptures speak of this part God's worship.  Sil. 
The Scriptures declare it to be a special part of ●ods worship, both public and private, the Apostle admonisheth the Church of the Ephesians to be filled with 〈◊〉 spirit, speaking to yourselves (saith he) in Psalms and ●…nes, and spiritual songs, singing, and making melody in your 〈◊〉 to the Lord, Ephes. 5.18, 19 And David, that holy Prophet made Psalms for the prasse and glory of God, in sundry respects and occasions of prayers and praises, and gave ●●mes to the sons of Korah to sing in the Temple, and ●●ngs of degrees, Psalm 123. and Psal. 84.  
It is a spiritual service: and the Apostle to the Corinthians seems to speak of it, as of other ministerial gifts for the ●●ifying of the Church, 1 Cor. 13.26. when ye come together, every one of you hath a Psalm, a Doctrine, hath a ●ongue, hath a Revelation, hath an interpretation: let all ●ings be done to edifying: by which it appears that Psalms 〈◊〉 spiritual songs, are of continual study, practice and use the Churches; and that such as have gifts therein, may impose forms even for the public use of the Churches, 〈◊〉 God's worship. Paul and Sylas prayed at midnight, and ●●g Psalms and praises unto God in Prison, Acts 16.25. ●nd Saint james his general rule is, is any among you afflict●● let him pray: is any merry? let him sing Psalms, james 5. 〈◊〉 must for this time take my leave, friend Hymeneus; the Lord bless unto us the consideration of these things, and all other truths, to whom be glory, world without end.  
AMEN.  
FINIS.