with many more that might be added to which the Ministers of England are to subscribe and own as agreeable to the Word of God before their admission into the Ministry according to the 38. Canon Ecclesiastical Are any of these Ordinances and Constitutions of the appointment of Christ When or where were they instituted by by him That these are Posts set by the Lords Posts and Thresholds by his Thresholds of which the Lord complains Ezek. 43.8 who sees not That the present Ministers of England do conform and subscribe hereunto cannot be denied and thence an owning subscribing and submitting to Orders and Constitutions that are not of Christs appointment is evidently evinced Answ. Though I undertake not to justifie all that is in the Ecclesiastical Canons of the Synod at London Anno 1603. nor need the present Ministers nor perhaps will they or the Bishops themselves take it upon them yet that it may appear how falsly and injuriously this Authour hath dealt with them and how superficially he hath handled this Argument I say I. That he hath misrecited the Canons in all or most of the 14 particulars alledged 1. In the 7. Canon it is not said That the Orders and Offices of Arch bishops Bishops Deans Arch-deacons with many others appertaining unto this Hierarchy are Orders needful and necessary in the Church of Christ nor is it required therein that the Ministers promise subjection and obedience unto them But it is censured as a wicked errour to affirm that the Government of the Church of England under his Majesty by Arch-bishops Bishops Deans Archâ—deacons and the rest that bear Office in the same is Antichristian or repugnant to the Word of God and it is required of such as have thus affirmed that before their absolution from Excommunication they repent and publikely revoke it 2. In the 4. Canon Ministers are not required to own and submit to a Liturgy or prescript Form of Worship devised by men and imposed solely by their authority nor to tie themselves to it neither diminishing nor adding in the matter or Form thereof But it is judged a wicked errour to affirm that the Form of Gods Worship in the Church of England established by the Law and contained in the Book of Common Prayer and Administration of Sacraments is a corrupt superstitious or unlawful Worship of God or containeth any thing in it that is repugnant to the Scriptures and it is required of such as have thus affirmed that before their absolution from Excommunication they repent and publickly revoke it 3. In the third particular are sundry things liable to Exception 1. It is said that in the Book of Common Prayer Bowing at the Name of Jesus is prescribed which I find not there but in the 18 Canon 2. It is not well that when this Author does not yet he tells us some would say that kneeling at the Lords Supper smells very strong of the Popish Leven and is but one peg beneath the adoration of their Breaden God when he might know that not only the 28. Article of the Church of England and the Homily of the Peril of Idolatry and the Apology of the Church of England are fully against it but also the Compilers of the Common Prayer Book suffered Martyrdom for their refusal and abhorrency of such adoration and in the Rubrick of the Common Prayer Book as it is now established after the Communion there is a clear and sufficient Declaration against it which should if this Author had dealt candidly have been told ignorant people who are drawn into a separation upon this suggestion 3. It is true that in the 36 Canon subscription is required to this Article That the Book of Common Prayer and of Ordering of Bishops Priests and Deacons containeth in it nothing contrary to the Word of God and that it may be lawfully used and that he himself will use the form in the said Book prescribed in publike Prayer and Administration of the Sacraments and none other which I take not to be the same with owning submitting and engaging to conform to all the Orders Rites and Ceremonies prescribed therein 4. It is said Canon 32. The Office of a Deacon is a step or degree to the Ministry according to the judgment of the ancient Fathers and the practice of the Primitive Church and the subscription is required in the 36. Canon to the Book of Ordination as I have set it down here but they are not required by that subscription to own this assertion That the Office of a Deacon is the first step or degree to the Ministry 5. In the 49. Canon it is said No person whatsoever not examined and approved by the Bishop of the Diocess or not licensed for a sufficient or convenient Preacher shall take upon him to expound in his own Cure or elsewhere any Scripture or matter or doctrine But they do not speak though judged worthy of the Cure of Souls they may have a Cure of Souls by indirect means or by reason of the imperfection of the Law to debarr them or by reason of the want of sufficient Preachers as was in the beginning of the Reformation or for want of maintenance for able Preachers to undertake it who are not judged worthy of the Cure of Souls 6 and 7. Neither of the Positions are Canons 49 57. though their Ministration of Baptism and the Lords Supper is made sufficient And the 8. particular is in Canon 57. 9. Can. 60. It is not said That Confirmation by Diocesan Bishops is an Ordinance of God but that it hath been a solemn ancient and laudable custom in the Church of God continued from the Apostles times that all Bishops should lay their hands upon children baptized and instructed in the Catechism of Christian Religion praying over them and blessing them which we commonly call Confirmation and that this holy action hath been accustomed in the Church in former ages 10. It is not said Canon 62. that it appertains to the Office of Ministers to marry but they are only regulated therein 11. The Bishop is to suspend according to Can. 68. Ministers refusing to bury but the lawfulness of it is not there asserted though presupposed 12 13. Ministers preaching administring the Communion in private houses except in times of necessity some appointing of Fasts holding Meetings for Sermons are forbidden Can. 71 72. but it is not there determined that they are forbidden because of the unlawfulness Inexpediency or inconvenience may occasion a prohibition of that which is not unlawful 14. It is not asserted Can. 74. that Ministers ought to be distinguished by the habit there prescribed but that ancient Churches thought it fit II. Were all true which this Author hath alledged in these 14 particulars yet it is not true which he saith that either in the 36 or 38. Canon Ecclesiastical Ministers are to subscribe to and own all these Orders and Ordinances as agreeable to the Word of God III. To the Questions Are any of these
may Not forbidding to pray for other things or in other words than are there set down And blessed be the Almighty that yet Ministers have liberty at all times to express themselves in prayer and preaching as fully as there is need that the Kings Majesty invites to fasting and prayer That notwithstanding it is to be bewailed that the Worship of God is no better performed than it is and that the intemperate abuses of some have caused more severe restraint on others than were to be wished Yet there is so much purity of Worship and Doctrine as that Separation is unnecessary And this Author as if he imitated the Gloss in the Canon Law Non satis discretus esset c. writes causelesly if not blasphemously that Folly may righteously be imputed to Christ if the Common-Prayer Book worship be a Worship of his appointment He goes on thus Sect. 6. Common-Prayer Book Worship is not of pure humane invention But 3ly The Common-Prayer Book woâ—ship is a Worship of which we find no footsteps in the Scripture nor in some centuries of years after Christ as hath already been demonstrated Whence it follows That 't is a Worship of pure humane invention which is not only not of Christs appointment but contrary to the very nature of instituted Woâ—ship as is proved in our first Argument and to very many precepts of the Lord in thâ— Scripture Exod. 20.4 5 Deut. 4 2. and 12.32 Prov. 30 16. Jer. 7 31. Matth. 15.9 13. Mark 7.7 8. Rev. 22.18 The mind of God in which Scriptures we have exemplified Lev. 10.1 2 3 4. Josh. 22.10 c. Judg. 8 2. 2 Kings 16 11. 1 Chron 15.13 Answ This Author runs on in his gross mistakes as if the form of words in the Common-Prayer Book were the Worship that it were a several sort of Worship from the prayers made by a Preacher of his own conception and that such prayers were worship of Christs institution and not the other Which mistakes are shewed before And what he saith here is answered either in this chapter sect 4. or chapt 1. sect 3. The Common-Prayer Book worship is no more a pure humane invention than Preachers conceived-prayers Nor is it any Idol forbidden Exod. 20.4 5. Nor any Prophecy added to the Book of the Revelation forbidden Revel 22.18 Nor such an Ephod as Gideon made Judg. 8.24 Nor such a not seeking God after the due order as was the carrying of the Ark in a cart and Uzzah 's putting his hand to it 1 Chron. 15.13 Nor such an invention forbidden as was the Altar of Damascus imitated by Uriah 2 Kings 16 11. And therefore it is sufficient to deny what is here said without forming of an Argument As for Josh 22 10. c. it makes for the Common-Prayer-Book not against it sith that Altar was allowed of though it were for religious signification and yet not by Divine institution and therefore proves that all inventions of men whereby our Worship of God is signified are not unlawful if they be not made necessary nor the Worship of God placed in the things so invented or their use It follows Sect. 7. Common-Prayer Book worship is the same with the Worship of the Reformed Churches 4. That Worship which is not necessary for the edification comfort or preservation of the Saints in the Faith and Vnity of the Gospel is not of the institution of Christ But such is the worship of the Common-Prayer Book Therefore The major or first Proposition will not be denied The Lord Jesus having freeed his Disciples from all obligations to the ceremonies of the Law institutes nothing de novo but what he knâ—w to be necessary at least would be so by vertuâ— of his institution for the ends assigned which was the great Aim in all Gospel administrations Ephes 4.7 to 15. Col. 2.19 Acts 9.31 Rom. 14.14 15. 1 Cor. 10.23 and 14.3 4 5 12 26. 2 Cor 12 10. 1 Tim 1.4 That the common-Common-Prayer Book wâ—â—shâ—p is nâ—t necessary for the edification comfort or preservation of the Saints in the Faith and Vnity of the Gâ—spel what ever is pretended by its admirers might many wayes be demonstrated Take one pâ—â—grant instance instead of all that will make it exceeding manâ—fest The Churches of Christ for the first four centuries of years and more after his Ascension knew not any thing of such a Worshâ—p as hath been already demonstrated not to mention the reformed Churches at this day to whom it is as a polluted accuâ—sed abominable thing yet than those first and purer Churches for light consolation truth of Doctrine and Gospel-Vnion hitherto there hath not been any extant in the world more famous or excellent no nor by many degrees comparable to them But we shall not further prosecute this Argument enough hath been said to demonstrate That the Common Prayer Book worshâ—p is not of the appointment of the Lord Therefore such as worship him in the way thereof worship him in a way that is not of his prescription If the former notwithstanding all that hath been said be scrupled by any we referr him to Tracts written by Smectymnuus V. Powel to a Treatise entituled A Discourse concerning the Interest of Words in Prayer by H. D. M. A. The Common-Prayer Book Unmask'd as also to a Treatise lately published by a learned but nameless Author entituled A Discourse concerning Liturgies and their Imposition In which that matter is industriously and laâ—gely debatâ—d Aâ—sw This Author still continues his confounding of the Worship of the Common-Prayer Book with the form of it that is the method and phraâ—e and manner of it which no man that speaks distinctly calls the common-Common-Prayer Book Worship The common-Common-Prayer Book Worship is no other than the prayers praises lessons ministration of the Sacraments And these are of Christs institution and are necessary for the edification comfort or preservation of the Saints in the Faith and Unity of the Gospel and accordingly the miâ—or Proposition is false which denies it But sith this Author by Worship understands the forms and modes of it though they be not prescribed or determined in Scripture or the kind of Woâ—ship in respect of those forms meaning that the Worship for example pâ—ayer praiâ—e and the like which are expressed or performed by forms or modes not prescribed by Christ though the kind or soâ—t of Worship be of Christs institution yet because it is performed in such forms or modes as are not necessary for the ediâ—ication comfort or pâ—eservation of the Saints in the Faith and Unity of the Gospel it is so adulteraeâ—d thereby that it is not of the institution of Christ. In which sense the majâ—â— Proposition is to be denied and the Argument may be 〈◊〉 thus That Worship which in respect of the mode or form of performing is not necessary for the edifâ—cation comfort or pâ—eservation of the Saints in the Faith and Unity of the Gospel is not of the institution of Christ But such is the
Antichristianism declining to Popery or of Separation for that reason the Presbyâ—erian Churches making the like plea for themselves That the first Reformers had ordinary calling even according to the Papists own Canons and the Episcopal Divines pleading only the same thing more fully Yet it is not true which this Author saith That either the one or other make the succession from Popish Bishâ—ps one of the best pleas they have for the justâ—fication of their ministâ—y For though they plead this succession against the clamorous and violent actings of the Popish party which Petrus Molinaeus in his 3 d. Epistle to Bishop Andrews mentions to have been in France by Arnola the Jesuite and the writings of Champney Wadsworth and others shew to have been in England yet they have justified their ministry without it as may be seen in Amos Alsâ—ed Bâ—del and others And for the present Ministers of England I conceive they will deny that they act by vertue of an Office-power from the Combination and Assembly of Idolaters in the Church of Rome their Office-power being not such as Priests are ordained to in the Church of Rome to offer Sacrifice propitiatory for quick and dead but to preach the Gospel administer Sacraments and Discipline according to Christs institution And in the solemnity of their Ordination the Româ—sts rites being relinquished by the Ordainers who are not a Combination or Assembly of Idolaters but professors of the true Faith and haters of popish Idolatry though some succession of their Predecessors from Idolaters be alleged to stop the mouths of Papists who pervert their proselytes by impuâ—ation of novelty to the reformed Churches and their Ministers rather than by proving their Doctrine out of Scripture As for that which is obâ—ected That Christ would never entrust such to send forth Officers to act in the holy things of God for his Church it is without reason objected sith many of them might be and in charity we are to conceive were the servants of God who abode in the communion of the Roman Church Dr. Ames himself in his Animadversions on the Remonstrants Scripta Synodalia Artic. 5. c. 7. saith We believe there were and yet are many who have not so farr separated themselves from the Papists but that they are polluted with their manifold Idolatry who yet have their part in the Kingdom of God Even in the dayes of King Henry the 8 th and Q Mary all the Bishops were not like Gardiner Bonner and such as were inhumane persecutors Why Christ should not entrust Cranmer Tonstall and such like to send forth Officers to act in the holy things of God as well as Judas to be an Apostle I find not cause The baptism received in the Church of Rome the Brownists in their Apology p. 112. acknowledge to be so farr valid as not to need rebaptization and why not then the Ordination by their Bishops Bishops and Ministers though they be evil men and unduly get into power yet as it is with other Officers their actings are valid as Caiaphas Ananias and such like persons who by bribes unjustly and irregularly usurped the High-Priests Office yet their sentence and ministration were not therefore disannulled He who said We received the Bible from the Church of Rome it is not likely meant it to have been received by vertue of their authority but their ministry Preachers having been sent by the Pope to instruct the Saxons in the Faith But whatever was meant by that speech this we may safely say That if the Office-power of the present Ministers had been as it is not received by succession from the Church of Rome and so from Idolaters yet being no other Office-power than what hath been instituted by Christ it no more proves the present Ministers Idolaters than the receiving of baptism or the Scriptures by the ministry of men in that Church It is further added Sect. 14. The Common-Prayer Book worship was not abused to Idolatry 3. Nor can it be denied but they offer up to God a VVorship meerly of humane composition as the Common-Prayer Book worship hath been proved to be once abused to Idolatry with the mâ—â—es â—nd rites of Idolaters That the Commonâ—Prayer Book worship is a worship that was once abused to Idolatry being the worship of that Church whose worship at least in the complex thereof is so cannot with the least pretence of reason be denied That the whole of it is derived from and taken out of the Popes Portuis as are the common-Common-prayers out of the Breviary The administration of the Sacraments Burial Matrimony Visitation of the Sick out of the Ritual or Book of Rites The Consecration of the Lords Supper Collects Epistles Gospels out of the Mass Book The Ordination of Arch-bishops Bishops and Priests out of the Roman Pontifical hath been aâ—â—erted and proved by many VVhich might be evidenced if needful beyond exception not only by comparing the one with the other but also from the offer was made by Pope Pius the 4th and Gregory the 13th to Q. Elizabeth to confirm the English Liturgy which did it not symbolize with the service of the Church of Rome they would not have done Yea when the said Queen was interdicted by the Popes Bull Secretary Walsingham procures two Intelligencers from the Pope who seeing the service of London and Canterbury in the pomp thereof wonder that their Lord the Pope should be so unadvised as to interdict a Prince whose service and ceremonies did so symbolize with his own VVhen they come to Rome they satisfie the Pope That they saw no service ceremonies or orders in England but might very well serve in Rome upon which the Bull was recalled Not to mention what we have already minded viz. the testimomy of King Edward the 6th and his Council witnessing the English service to be the same and no other but the old the self-same words in English that were in Latine which was the worship of England and Rome in Queen Maries dayes it is evident That the present Minsters of England offer up a worship to God once abused to Idolatry That they do this with the rites ceremonies and modes of Idolaters viz. such as are in use in that Idolatrous Church of Rome needs not many words to demonstrate What else is the Priests change of voice posture and place of worship enjoyned them Not to mention their holy Vestments Bowings Cringings Candles Altars c. all which as it s known owe their original unto the appointments thereof In the margin Maccovius loc com append de adiaph p. 860. saith Non licet mutuari aut retinere res aus ritus sacros Idololatrarum sive Ethnicorum sife Pontificiorum c. etsi in se res fuerint adiaphorae quia vitandam esse omnem consormitatem cum Idololatris docemur Lev. 19.4.27 and 21.5 Deut. 14 1 It remaineth That the present Mâ—nisters of England acting in the holy things of God by vertue of an Office-power received from Idolaters and offering
Mr. Selden De Diis Syris syntag 2. c. 1. in Heinsius his Aristarchus sacer on Nonnus c. 1. If Names abused to Idolatry or Superstition might not be used without such abuse the godly might not say as Isa. 63.16 Doubtless thou art our Father or we cry Abba Father or Our Father or Christ Father because Idolaters said to a stock thou art my Father Jer. 2.27 or say to the Lord thou art our God because Idolaters said our Gods Hos. 14.3 nor Christ be termed a Priest Lord Master because of the abuse of them to Saints deceased Popes Rabbins or others Surely the name Priest being the name of no Idol it cannot be proved from Zech. 13.2 Hos. 2.16 17. that it is commanded by the Lord to be abolished Nor do I think any of his Authors say it Hieroms words are Though it might well be spoken in respect of the signification of the word which signifies in common application an Husband as well as Ish yet I so hate the name of Idols that I will not have it said Baali but Ishi in â—espect of the ambiguity and likeness of speech lest while a man speaks one thing he mind another and mentioning an Husband he mean an Idol What the Hebrew Doctors and others named by this Author say upon this place of Hosea I cannot examine for want of the Books That which he produceth out of Rivet I assent to That which this Author saith that Priest or Altar are of the same allay with the word Mass and is upon the same foot of account to be rejected is not true sith Mass doth usually signifie not only the Service but also the consecrated Host as the chief thing in it which is an Idol and so is not the name Priest In the Helvetian larger Confession ch 18. 't is true they make a difference between the Ministry now and the Priesthood in the Old Testament and it is true that they assert Christs Priesthood as for ever and incommunicable and therefore give not the name of Sacerdos usually translated Priest to their Ministers not because they take the word Priest as it answers to Presbyter to be evil in the sense used in the Church of England as a Degree or Order above Deacons but as it is used in the Church of Rome as their words shew which are these For our Lord himself ordained not any Priests in the Church of the New Testament which having received a power from a Suffragan might offer daily the Host I say the very flesh and very blood of the Lord for the quick and dead but such as should teach and administer Sacraments This Author proceeds in his paralellism thus Sect. 4. The parallel particulars prove not the English Ministers symbolizing in office with Popish Priests 2. The Priests of Rome must be first Deacons ere they are Priests so must the present Ministers of England 3. The Priests of Rome must be Ordained to their Office by a Lord Bishop or his Suffragan so must the Ministers of England 4. The Priests of Rome must at their Ordination be presented by an Archdeacon or his Deputy with these Words Reverend Father c. Reverend Father I present these men unto thee to be admitted unto the Order of Priesthood so are the present Ministers of England 5. The Priests of Rome must be Ordained to their Office according to their Pontifical devised by themselves the Priests of England according to their Book of Ordering Priests and Deacons which is taken out of the Popes Pontifical as is evident to any that shall compare the one with the other and as hath been long since confessed by themselves in an Admonition to the Parliament in Q Elizabeths dayes in their second Treatise 6. The Popish Priests must kneel down upon their knees at the feet of the Lord Bishop that Ordains them and he must say to them blasphemously enough Receive ye the Holy Ghost whose sins ye remit or forgive they are remitted whose sins ye retain they are retained which exactly accords with the fashion of Ordaining the Priests of England 7. The Popish Priests are not Ordained in and before the Congregation to whom they are to be Priests but in some Metropolitan Cathedral City several miles from the place so are the Priests of England 8. The Popish Priests take the care of souls though not elected by them from the presentation of a Patron by the Institution and Induction of a Lord Bishop and do not the present Ministers of England the same 9. The Popish Priests wait not the Churches Call to the Ministry but make suit to some Prelate to be Ordained Priests giving money for their Letters of Ordination so do the present Ministers of England 10. The Popish Priests are Ordained to their Office though they have no flock to attend upon so are the Priests of England 11. The Popish Priests must swear Canonical Obedience to their Ordinary so do the present Ministers of England 12. The Popish Priests may at their pleasure without the consent of the People resign and give over their Benefices and betake themselves to some other of greater value A symmetrie with them herein is visible by the frequent practice of the Ministers of England 13. The Popish Priests though Ordained to preach must have special license from the Prelates so â—o do so must the Priests of England 14. The Popish Priests are subject to be silenced suspended deprived and degraded by the Prelates as are the present Ministers of England 15. The Popish Priests are not of like and equal power degree and Authority amongst themselves but are some of them inferiour to others herein as Parsons to Arch-deacons Arch-deacons to Lord Bishops Lord Bishops to Arch-bishops so the Priests of England 16. The Popish Priests must be distinguished from other people by their Vestments as Surplice Tippet c. so must the Priests of England 17. The Popish Priests are tied to a Book of stinted Prayers and a prescript Order devised by man for their Worship and Administration so are the Ministers of England and that to such an one as is taken out of the Popes Portuis as hath been proved by divers That the common-Common-prayer Book in Edward the sixth his time was so you have his with his Councils Testimony for it thus they write As for the Service in the English Tongue it hath manifest Reasons for it and yet perchance it seemeth to you a New Service and indeed is no other but the Old the same words in English which were in Latine If the Service of the Church were good in Latine it is good in English How little different the Common-prayer Book now in use is thereunto they that will take pains to compare the one with the other may be satisfied To these parallel particulars might be added sundry more wherein there is an exact symmetrie betwixt the Popish Priests and the present Ministers of England but ex ungue Leonem The sum of what we have been offering in this matter
expression there and Jer. 7 31. of Gods not commanding must be expounded by a figure of Speech frequent in Scripture wherein Words or Phrases often signifie more than is expressed which must be understood of that place Jer. 7.31 where the thing God is said not to have commanded is that which he had most strictly forbidden and severely punished to wit the building the high places of Tophet which is in the valley of the son of Hinnom to burn their sons and their daughters in the fire and therefore is rightly paraphrased by Mr. Gataker in the large English Annot. on Jer. 7.31 Which I commanded them not or which I never commanded but exprâ—sly forbad and professed to abhor Levit. 18.21 and 20.3 Deut. 12.31 and 18.10 And therefore these Texts are ill alledged to prove the Lords condemning of that which is done onely beside the warrant and direction of the Word and that it is not lawful for the Saints to practise that which being but an accidental part adjunct or circumstance of instituted Worship hath not warrant by command in the Scripture He adds 8. of the same mind with us in this matter are the renowned Witnesses of Christ in all ages generally all that write upon the second Commandment speak fully hereunto Answ. This assertion cannot be proved nor is it likely to be true such those few testimonies alledged of Cyprian Beza Luther and Whitaker are impertinent That of Cyprian Epist. 63. to Caecilius is manifestly meant of that which is prescribed by Christ and not of adjuncts undetermined the whole Epistle being against the Aquarii who would have water only in the Lords Supper whom Cyprian refutes asserting that Christ used and commanded Wine mingled with Water erring therein Bezas words in his Annot. on Philip. 1.1 that it is unsafe to decline from the Word of God though but an hairs breadth are to be understood of things determined therein Luthers words on 1 Pet. 4.11 as they are cited which I have not the Book to examine are meant of Doctrines or Decrees which he would not have subscribed to or taught unless in the Word of God The place where Dr. Whitakers words are is not quoted they seem to be against the Popish use of Oyl in their Sacraments which they conceive to confer grace and add it to Baptism in which Christ hath appointed no other Element but Water and therefore I conceive them not to assert that which is the Major to be proved that the practice of adjuncts of instituted Worship undetermined is unlawful without a Command in Scripture That many others may be added to these I doubt not but that they speak home to his Proposition I believe not Voet. Polit. Eccles. part 1. l. 2. h. 1. c. 7. sect 2. Ecclesiae in genere potestatem ceremonias adiaphoras assumendi in cultu divino adhibendi nemo hactenus negarit qui ei tribuit potestatem clavium cum ea potestatem regiminis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Declaration of the Congregational Elders Ch. 1. saith there are some circumstances concerning the Worship of God and Government of the Church common to humane actions and societies which are to be ordered by the light of Nature and Christian Prudence according to the general rules of the Word Sect. 4. Prejudice is no argument nor personal motives good proof He adds The Minor or second Proposition consists of two parts 1 That Hearing is part of instituted Worship one would wonder should it be denied however 't is evident it is so from the light of this single demonstration That in which we wait upon God in the way of an Ordinance for the Communication of good beyond the vertue of any creature to conveigh to us is part of the instituted Worship of God for what I wait for not being in the thing it self in which I am waiting no ground can be assigned for my expecting good through it but Divine Institution but in the Hearing of the Word we wait upon God in the way of an Ordinance for the Communication of good beyond the vertue of any creature to conveigh to us Therefore Answ. I do grant Hearing the Word of God to be one part or sort of Gods instituted Worship in the sense delivered by me in the Answer to the Preface in the three first Sections because it is required by God and tends to shew our subjection to him as our Soveraign Lord and our acknowledgment of his transcendent Wisdom and Infallibility and is for these ends an address immediately to God on whom only we wait to know his Will though brought us by his created Messenger whose Doctrine we receive not as his Word but as the Word of the living God nor believe or obey it any farther than it appears to be his But I do not take the argument here produced to be demonstrative sith there be many things as Marriage Eating Drinking Ploughing Sowing c. in which we wait upon God in the way of an Ordinance for the Communication of good beyond the vertue of any creature to conveigh to us and yet are not parts of the Instituted Worship of God 2. Saith he That hearing the present Ministers of England is not warranted in the Scripture This will be manifested when we come to the ventilating and scanning of those places which are usually produced for the abetting of the practice of some in this matter in the mean while we crave liberty to profess that it is not opinionativeness singularity vain-glory uncharitableness or any thing of that nature as some are apt uncharitably enough to censure but the dread and awe of God who is a jealous God and especially in point of worship and an holy fear of offending him that hinders us from complying in these matters could but one word tittle or iota be produced from the Scriptures of God for the warranting the hearing the present Ministers of England we should quickly lay our mouths in the dust confess and bewail our folly in refusing to conform thereunto but this we are fully assured those that dissent from us are not able to do what they say therein shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be sifted to the uttermost Answ. The hearing the present Ministers of England while they teach the Doctrine of Gods Word is warranted in Scripture which forbids only the hearing of False Prophets Mat. 7.15 Antichrists that seduce that bring not the doctrine of the Apostles 1 Joh 2.18 26. and 4.1 5 6. 2 Joh. 7.10 which if he prove the Ministers of England to be his Minor is proved but not either by personal exceptions against their entry on their Ministry or their sinful practices nor by ventilating or scanning of those places which are usually produced for the abetting of the practice of some in this matter For though Ministers be as bad as Judas yet they may be heard preach the Gospel as he was and though the places alledged should prove