A second part of The mixture of scholasticall divinity, with practical, in several tractates: wherein some of the most difficult knots in divinity are untyed, many dark places of Scripture cleared, sundry heresies and errors refuted ... Whereunto are annexed, several letters of the same author, and Dr. Jeremy Taylor, concerning Original Sin. Together with a reply unto Dr. Hammonds vindication of his grounds of uniformity from 1 Cor. 14.40. By Henry Jeanes, minister of Gods Word at Chedzoy in Somersetshire.

Dr. Hammond. sect. 50. 51, 52, 53, 54.

What can be denied in this processe, I foresee not, yet when 'tis granted, one reserve Mr. J. hath still left him. For saith he, 〈◊〉〈◊〉 it were granted that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies appoint∣ment or ordination, yet still it will be incumbent on the Dr. to prove that this extends not onely to the customes and appointments of the Apostolicke Churches, but also to the Chur∣ches of the succeeding ages. And my answer to this will conclude this whole debate.

51. First then I acknowledge, that it is not here necessarily ordained by the 〈◊〉〈◊〉, that all the Churches of succeeding ages should institute Ceremonies in worship, for, pro∣vided those Ceremonies were once instituted, all that this text inforces, is uniforme obe∣dience to them.

52. But then Secondly, When for many circumstances of Gods worship, there is no order particularly 〈◊〉〈◊〉 by Christ and his Apostles, as in what gesture publicke supplica∣tion shall be addrest, in what, lauds and hymnes, and confession of the faith, &c. And yet the rule is given by them, that all shall be done according to appointment, and more over in other places, that obedience be paid to those superiors, which watch over our 〈◊〉〈◊〉;

and when those rules are not given onely to the persons that then lived in the Church of Corinth, &c. But to all that should ever live in that, and in all other Churches, it can not then be deemed, either that there were no superiors designed to succeed Christ, and his Apostles in the ordering of his Church, or that they should not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, set in order the things that were wanting, such as the 〈◊〉〈◊〉 had left undispo∣sed of, or that inseriors should not be bound to obey them 〈◊〉〈◊〉, when they thus gave order to them.

53. When we are commanded to obey our parents, civil as well as natural, by a Law given by God to Moses, or by Christ to his Disciples, can it be strange, that we that lived not in either of those ages should thereby be obliged, when God in his providence hath given Fathers of both kinds (as well as them) regularly presiding over us, and ma∣king use of that 〈◊〉〈◊〉 that is presumed in all parents, viz. to give Commands, and expect obedience from their children? Certainely it cannot: and as little can it be doubted, either whether our ecclesiastical parents have power to institute in things omitted, & thereby re∣mitted to their care by the Apostles, or whether we their obedient children, that are com∣manded to act 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according to appointment, should from time to time be disobli∣ged, and free to disobey them in 〈◊〉〈◊〉 they appoint us.

54 'Tis granted him, if he please, that what Christ, and his Apostles have already prescribed, should not be repealed by 〈◊〉〈◊〉, that thus succeed them; should they 〈◊〉〈◊〉 assume that power, they would not in so doing act 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whether regularly, or ac∣cording to appointment; but for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in which they have made no rules, but left order to Titus, &c. (i e. by parity of reason, to the Bishop in every Island) to make them, here what power is left them, may certainely with perfect safety be exercised by them, and that necessarily inferres our obligation to yeild obedience to their exercises of them.