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authority_n	scripture_n	tradition_n	unwritten_a	2,327	5	12.8913	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80635	Some treasure fetched out of rubbish: or, Three short but seasonable treatises (found in an heap of scattered papers), which Providence hath reserved for their service who desire to be instructed, from the Word of God, concerning the imposition and use of significant ceremonies in the worship of God. viz. I. A discourse upon 1 Cor. 14.40. Let all things be done decently and in order. Tending to search out the truth in this question, viz. Whether it be lawful for church-governours to command indifferent decent things in the administration of God's worship? II. An enquiry, whether the church may not, in the celebration of the Sacrament, use other rites significative than those expressed in the Scripture, or add to them of her own authority? III. Three arguments, syllogistically propounded and prosecuted against the surplice: the Cross in Baptism: and kneeling in the act of receiving the Lord's Supper.	Cotton, John, 1584-1652.; Nichols, Robert, Mr.	1660 (1660)	Wing C6459; Thomason E1046_2; ESTC R208022	73,042	79

they answer Nay to this demand let us take heed to our selves that we presume not beyond commission Cut off those places before cited the Papists grant the perfection of the Word of God may well be concluded Our Writers do substantially prove the sufficiency of the Scripture in matter necessary to Salvation because we are forbidden to add ought to the Word written for of that the Te●● is meant or to take ought from it and by the same reason the sufficiency of the Scriptures in matters Ceremonial is established for thse places must be understood of Ceremonies no less then other things Descrip q. 8. prop. 1. Zanchius thus urgeth this argument And lest any Papist saith he should except and say Neither do we think it lawfull to add to those things which pertain to Internall and so to Spirituall piety and worship of God but onely the Controversy is of external Ceremonies I pray you consider of what things the Lord speaketh in that Chapter Deut. 4. Of what Ceremonies sacred Rites and Judicial Laws for in the Hebrew it saith thus Hear now O Israel the Statutes and the Judgments That word Hachukim doth properly signify Ceremonious Rites of worship Therefore the Lord would teach that nothing is to be added not onely to the Moral Precepts and internal worship but also to the Ceremonial-Rites and Institutions which may be further confirmed against our Adversaries by the Authority of the vulgar Translation Interpreting it in Deut. 4.5 Ceremonies And the Opinion of Stapleton Relect. prin fid doct cont 4. q. 3. art 3. arg 10. Answ to the Adm. pag. 30. who making answer to that place alledged by our Divine to confirm the perfection of Scripture against unwritten traditions saith It is especially to be understood of the Ceremonies This is acknowledged by D. Whiteg God saith he in the old Law to his people prescribed perfect and absolute Laws not onely Moral and Judicial but Ceremonial also neither was there the least thing to be done in the Church omitted in the Law And therefore for them at that time and during that State it was not lawfull to add any thing nor take any thing away no not in Ceremonies and civill Laws Bill de Pont. Rom. l. 4. c. 17. The Jews saith another had a Prescription of particular Rites most fitly agreeing to the Polity of their Church and Common-wealth But what hath God left no greater liberty to the Church in the time of the Gospel to ordain significant Ceremonies than was before given unto the Synagogue of the Jews No surely both the Jewish and Christian Church are tyed to the direction of the Scriptures without which they might not presume to do any thing in these matters How can these places be alledged with truth of reason against our Adversaries to prove the perfection of Scripture in opposition to unwritten Traditions If the Church have authority now to ordain Ceremonies without direction of the Word which then she had not easily might they reply That that Injunction did not concern us at this day seeing more liberty is given to us touching the Institution of external Rites pertaining to the worship of God then was granted to the Jews And if we may add without warrant of the Word what and where they might not Surely the Scripture was a perfect rule to them In another manner than it is to us Zanchius therefore objecting in the name of the Papists That if these places must be understood of the Ceremonial Law then it pertaineth not to us inasmuch as the Ceremonial Laws are now changed maketh answer That that Precept doth pertain to us which is manifest saith he if you consider the end of the Commandment What end That we should obey those things and those things onely that God hath commanded adding nothing detracting nothing Therefore when the same God hath by his Son given Precepts concerning Ceremonies of the New Testament and willeth us simply to obey them the force of that Precept remains Thou shalt add nothing diminish nothing Matth. 28.19 20. Moreover Christ himself plainly commandeth the same Baptize them into the name of the Father Son and Holy Ghost teaching them to observe whatsoever I have commanded What is this but ye shall not add or diminish Again what is that that the Apostle saith I have received of the Lord what I have delivered unto you but that it is not lawfull to add nor diminish Then he concludes Therefore the force of the Precept in Deuteronomy Zanch. de secundo praec tit de ext cult q. 1. Tam igitur nobis non licet addere his vel detrahere quam eriam non licebat Judaeis addere vel detrahere de illis of not adding or diminishing any thing in the Precepts of God doth remain perpetual even concerning Ceremonies and holy Rites and pertains to us The Jews had liberty in certain matters of order pertaining to the service of God as we now have In matter of Ceremonies we are tyed to the Word of God as they were We have no Ceremonies but two the Ceremonies or Sacraments of Baptism and the Lords Supper and we have as certain direction to celebrate them as they had to celebrate their Ceremonies and fewer and less difficulties can arise of ours than of theirs we have no special hour place or manner of celebration assigned for them the like may be said of many Jewish Ceremonies What hour had they for their ordinary and daily Sacrifices Jun. et Trem. in act 13.15 was not it left to the order of the Church what places were appointed in their several dwellings to hear the Word of God Preached continually when they came not to Jerusalem The Word was commanded to be Preached but no mention made in what particular method what manner of place Pulpit Seat or Chair they should have and yet they had these they had also forms of Burial and Marriage though nothing be commanded concerning them The liberty of the Christian Church standeth in freedome from the burthen of Jewish Ceremonies Beza annot in act 6. not in power to ordain new Rites at her pleasure when those which God himself instituted are abolished for then should our condition in the time of the Gospell be far worse in many respects then theirs was in the time of the Law for whereas it is the vertue of a good Law Arist ad Theod Ra. 1.3 to leave as little undetermined and without the compass of the Law as may be If we have no Word for divers things wherein the Jews had particular direction there was greater perfection in the Law given unto them then in the Word which is left to the Christian Church Again Calv. opus respons versipel pag. 413. the Ordinances of God which are ever behovefull are not so burthensome as are the unprofitable inventions of men it is far better to bear the yoak of God then to be in subjection unto the meer pleasure

24. q. 4. Arg. 2. Divinum et integrum non esset misterium si quicquam ex te adderes Chrys homl 7. in 1 Corrinth Bell. de Sacr. l. 1. c. 9.14 de Script l. 4. c. 5. Christus in Ecclesia solus potest Sacramenta constituere Mald. in Matth. 26.11 Zepper de sacra lib. 1. The Sacraments were ordained to move lead and instruct our dull and heavy hearts by sensible Creatures that so our negligence in not hearing or marking the Word of God might be amended Jewel's Treatise of the Sacraments That the Sacraments are expresly commanded of God in holy Scripture and that in the Institution of a Sacrament there must be express mention of the material parts thereof as it was in the Institution of Baptism and the Lord's Supper yea the Papists themselves acknowledge that Ceremonies Sacramental must be Instituted by Authority divine not humane though they refuse to be judged in this by the Scripture and fly to unwritten Traditions which blasphemously they make to be one part of the word of God in authority equal to the holy Scripture But signs appointed to signify by analogy or proportion annexed to the solemn Worship of God are Sacramental The antients define a Sacrament to be A visible sign or form of an invisible Grace A sign not naturall but voluntary not indicant but analogicall teaching or shadowing by representation So they call a Sacrament a visible Word as in Scripture they are termed Signs or Memorials In modern Writers the name Sacrament is given to the Tree of Knowledge of Good and Evil to the Altars Sacrifices Cherubins Lights and all Ceremonies ordained for signification in time of the Law as well as to the Rainbow Manna the Rock the Red-Sea Circumcision and the Paschal-Lamb Some of which were instituted to teach Man his Duty as others to seal and confirm the Promise of God or if all of them were seals of some spirituall Promises they were all Signs of some spiritual Duty and Sacramentall in both respects Whence we may conclude That the common nature of a Sacrament doth agree to signs determined by representation to teach any duty that man oweth to God his absolute Soveraign and mercifull Father in Christ Jesus whether Supernaturall or Morall The Precepts contained in the Book of Life are and do set forth the mind of God unto us no lesse than the Promises made therein nor can any reason be given why the representation of some spirituall Duty for all Duties that man is to perform unto God in Christ are spirituall Duties by a mystical Rite should not as properly pertain to the nature of a Sacrament as the shadowing or sealing of some spirituall Promise Quanquam ne professi● quidem fidei Nam attendendum non tantum quid velit qui profitetu● sed ●tiam quid ●●●ptum sit ei apud quem opertet professio●●●●s ●●● Ch. de Sacr. lib. 1. cap. 8. ursin tom 2. pag. 1630. What the Word doth bring to the ear that the Sacrament doth exhibit to the other senses The whole Scripture doth testifie That from the beginning of the World the Lord did intend this in Instituting Ceremonies that they should represent those things to the Eyes of men which his heavenly Word doth offer to their Ears But commandments are part of the Word as well as Promises The Will of God manifesting what he will do for us is a mystery so is it prescribing what Service he will have from us and a visible corporal material element determined to teach either of them or both is a sign Sacramentall and mysticall expressing some sacred mystery to the Eye plac = marg Signa cum adres divinas adhibentur Sacramenta vocantur Aug. de Doctr. Chr. lib. 3. cap. 6. ad Max. Ep. 5. as the Word doth to the sense which receiveth the Voyce We know no more what Service God will have a Christian perform unto his Highnesse then we do what good he would have men to expect from him by a lively Faith and it seems altogether as lawfull for man to devise signs for the confirmation of his Faith as to admonish and teach his Duty What difference can be made betwixt an addition to the means of instruction appointed of God and to the means of our assurance prescribed by him The commandments and the Promises are so knit together that it cannot be conceived how a sign should be appointed to teach man his Duty and not to assure him of some good from God in the use thereof For 〈◊〉 Will is made known by Covenant wherein he freely bin●●●●●elf to bless us upon condition of sincere and faithfull Obedie●●●●●s he obligeth us to be obedient to his Commandments that we may be blessed and the signs added to the Word do teach both as in the Word it self both parts are published Again it is one proper end of the Sacraments by striking the senses by outward representative Elements to teach the understanding help the memory stirr up the affections and excite devotion But for this end also are significant Rites devised unless we shall confesse them to be vain idle fruitless absurd and sensless And thus agreeing with Sacraments in their nature and end of necessity they must be confessed to be Ceremonies Sacramental The Scripture doth not so distinguish betwixt Signs Seals or signs significative obsignant as to make the one Sacramental not the other rather under the name sign it expresseth the nature of a Sacrament which consisteth in the analogy proportion which is betwixt a sign determined to signify and the thing signified The signs which it hath pleased God to add to his Covenant are not bare naked empty shadows but lively Seals of divine Grace Promised effectual Teachers of man's duty signs of man's duty Signs and Seals both of God's speciall favour and mercy in Christ Jesus ursia Catech. q. 65. explic 1. Gen. 9.12 By the Sacrament man is bound to God and by the same God vouchsafeth to bind himself to man Jewel's Treatise of the Sacrament See 1 Cor. 9.2 2 Tim. 2.19 Apo. 7.2 9 4 Matth 27.66 Vis Ursie tom 4. pag. 1614. 1668. Ursin pag. 1673. and in both respects Sacraments Some signs are ordained meerly to assure and confirm unto us the Promises which God hath been pleased to make Some both to teach visibly what the Lord requireth and commandeth in his holy Truth and to confirm our Faith in what he hath promised in his holy Word but all are Sacraments in each respect and what is a Seal but a visible sign annexed to a Promise to testify or assure it And how can a sign be added to it but it must testify or confirm Even from hence that it is set to the Promise by him who hath Authority to make it and Power to make it good it is a Seal So that the Word Seal doth rather note the speciall nature and end of some Signs as they are referred to

SOME TREASURE Fetched out of RUBBISH OR Three short but seasonable Treatises found in an heap of scattered Papers which Providence hath reserved for their Service who desire to be instructed from the Word of God concerning the Imposition and Use of Significant Ceremonies in the Worship of God viz. I. A Discourse upon 1 Cor. 14.40 Let all things be done decently and in Order Tending to search out the Truth in this Question viz. Whether it be lawful for Church-Governours to command indifferent decent things in the Administration of God's Worship II. An Enquiry Whether the Church may not in the Celebration of the Sacrament use other Rites significative than those expressed in the Scripture or add to them of her own Authority III. Three Arguments Syllogistically propounded and prosecuted against the Surplice The Cross in Baptism And Kneeling in the Act of receiving the Lord's Supper Every Word of God is pure Add not thou unto his Word lest he reprove thee and thou be found a Liar Prov. 30.5 6. Prove all things hold fast that which is good Abstain from all appearance of evill 1 Thes 5.21 22. Let every man be fully perswaded in his own mind For whatsoever is not of Faith is sin Rom. 14.5 23. LONDON Printed in the Year 1660. To the Reader THese ensuing Treatises were found laid by the Walls and covered with dust in the study of an old Non-Conformist there being diverse Copies of each under several unknown hands And as Armour Treasure and other things usefull hidden in the time of our late Wars have since been brought forth for profitable Imployment The like is hoped of these Papers which have so long been kept in darkness if seriously perused by men of sober minds The fileings of Gold are precious and the Charge of Christ is considerable Joh. 6.12 Gather up the Fragments that are left that nothing be lost Which Speech of his may both warrant and encourage the collecting publishing of the precious divine Truths penned by Gods faithful Embassadours for the edification of his Church Mr. John Cotton that faithful Servant of Christ famous in both Englands was the known Author of the first Discourse and as it s verily believed of the second also Mr. Robert Nichols studiously composed the third who was a man though less known yet deservedly famous for his great Abilities and profitable Ministry in Cheshire for many years where his memory is still very precious When Reverend Dr. Morton was Bishop of Chester h● required in writing of those Ministers in his Diocess who did not conform to the Ceremonies the Reasons of this their refusal Thereupon these three Arguments were by Mr. Nichols presented unto him attested by his own hand and afterwards defended in dispute with that learned Bishop before many Witnesses The Bishop being hereby convinced of the good mans Ability and Ingenuity was his friend to his dying day The publishing of these Papers is for the preventing of the imposition and practice of sapless superstitions Ceremonies which good end now designed may hopefully be effected if the Lord will give men herein concerned to study these Controversies with unbyassed hearts It is notorious that the pressing of these Ceremonies in former time occasioned woful Divisions in the Church of Christ with much affliction unto men famous both for their parts and piety in their Generations and men of truly tender Consciences and unblamable Conversation And it is much to be questioned whether ever any reall spirituall advantage come to Christian Soul by the pressing or by the observing of them If the Lord would grant that Issue unto this Publication which is sincerely intended and heartily prayed for many thanks would be given unto his Majesty through Jesus Christ with comfort unto them that love Truth and Peace A DISCOURSE UPON 1 Cor. 14.40 Let all things be done decently and in Order Tending to search out the Truth in this QUESTION viz. Whether it be lawful for Church Governors to command indifferent decent things in the Administration of God's Worship ALL which that place holdeth forth touching this Point may be summed up for ought I can discern in these particulars 1. That the whole Church and every Member thereof are to perform all the Duties of God's Worship in a decent and orderly manner 2. What the Church and Members thereof are to do in this kind that the Church-Governours may and ought to see it to be done 3. It being the duty of Church-Governours to see that all things be done decently and orderly in the Congregation It is therefore their part in eminent measure to be able to discern and judge what is decent and undecent orderly or disorderly When I say it is their part I mean it is their duty their Place and Authority requireth it Not that they alwayes have a Power or Spirit of discerning to judge aright in this case For it seemeth the High-Priests and Prophets yea and David himself all of them thought it decent to bring back the Ark of God upon a new Cart which afterwards David himself saw and confessed it was not done after due order 1 Chron. 15.13 From whence it appeareth since they also are subject to errours in this kind that it will not be safe for them to judge and declare the decency of things by no better Rule than their own Will and Pleasure but by such Rules as the Holy Ghost directs us unto in this case which are Scripture Nature Civil Custom yea and I willingly admit the lawful Custom of the Church or Congregation in which a man liveth for to judge of decency by all these Rules we have Warrant in Scripture 1 Cor. 11.14 16. 14.33 And indeed they who are to approve themselves in all their proceedings as Paul did and all Church-Ministers ought to do to every Man's Conscience in the sight of God It is not for them to give the ground of their proceedings only from their own Will and Pleasure but from such Rules as every good Conscience may see approvable 4. This place in hand holdeth forth also this further Truth That what things the Church seeth by the former Rules to be indifferent and decent or which Church-Governours shall declare so to be those things may lawfully be done For the further clearing hereof and the better discerning of the Power of Church-Governours in these matters It may be observed that of decent things lawful to be done in God's Church some things are 1. Indifferent and decent As to preach in a Gown or Cloak whereof the one is no more necessary or expedient than the other 2. Expedient and decent As to abide in single life or to enter into Marriage of which though Marriage in time of Persecution be indifferent yet single life is much more expedient to prevent trouble in the Flesh 3. Necessary and decent either alwayes as a Woman to keep silence in the Church or at least Hic nunc so as the neglect thereof would be uncomely to the

may be this They who are not to judge or censure one another in differences about circumstantial things or matters of indifferency they may not make a binding Law that all men shall be of one mind or of one practice in such things But the former is true Rom. 14.3 Let not him that cateth despise him that cateth not c. If it be said The place onely speaks of private Christians not of Church-Governours The place speaks of all Christians publick and private seeing it reserveth and referreth the Judgment of our Brethren in such things not to publick Persons but onely to Christ in the 4th 10th Verses 3. They who did accommodate themselvs in the use of indifferent things according to the judgment and practice of all Christians wheresoever they came they did not make any Laws to bind Christians to follow their Judgment and Practice in the use of things indifferent But the Apostles of Christ did accommodate themselves in the use of indifferent things according to the Judgment and Practice of the Christians wheresover they came As appeareth from the Apostle's Example 1 Cor. 9.20 21 22. To the Jews I became as a Jew c. But it may be said Though the Apostles chose rather to use their Liberty than their Authority in these things indifferent wheresoever they came yet if they had pleased they might have used Apostolical Authority binding all Christians to their Judgment and Practice in such things 1. Doubtless if they had received any such Authority they would in some place at some time or other have claimed it and practised it A Sword never used rusteth in the Scabbard And frustra est potentia quae nunquam venit in actum is a true Axiome whether we speak of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Apostle himself cleareth this Point when he confesseth he did thus accommodate himself even to the weakness of Christians lest he should abuse his Authority in the Gospel Ver. 18 19 20. Oh that such Church-Gouernours as plead their succession from the Apostles and do challenge in sundry passage of Government Apostolical Authority would also be pleased to study and emulate an Apostolical Spirit For a fourth Argument let it be this If the Apostles and Presbyters and Brethren at Jerusalem did reach their Authority no further than to lay upon the Disciples necks the yoak and burthen of necessary things and that onely during the time while they continued necessary then may not any succeeding Synod reach their Authority to lay upon the Church Commandments and Canons of indifferent things For the Synod at Jerusalem was the pattern and precedent of all succeeding Synods For primum in unoque genere est mensura reliquorum And our Saviour teacheth us to confute Alterations from Primitive Patterns with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nou sic fuit ab initio But the Synod at Jerusalem reached their Authority no further than to lay a Commandment upon the Disciples onely touching necessary things Act. 15.28 Necessary I say either in themselves as abstaining from Fornication or at least in respect of present offence as Abstinence from blood c. 5. Let me conclude with this Argument taken from the Apostle Paul his enter-course with the Apostle Peter If the Apostle Peter was to be blamed for compelling the Gentiles by his example to observe the indifferent Ceremonies of the Jews then other Church-Governours will be to blame for compelling Christians by Law and by grievous Censures to observe the Ceremonies in Question though they were indifferent But the Apostle Paul telleth us Peter was to be blamed in this case Gal. 2.11 14. I suppose No man will here except as is wont to be excepted against such Arguments as plead for the refusing of our Ceremonies upon such grounds as Paul urged against yielding to the Jewish Ceremonies as they were urged by the false Apostles viz. with Opinion of necessity unto Salvation For Peter's yielding at that time to the Jewish Ceremonies was not out of opinion of their necessity to Salvation but only out of fear of offence and care to prevent it Ver. 12. The Sum of all this will lead us by the hand one step further If it be a sin in Church-Governours to command especially upon so strict panalt● indifferent decent things it shall be a sin also in Ministers and other private Christians to subscribe ex animo and to yield Obedience to such Command although the Ceremonies commanded were indeed as good as they be pretended which I believe are not indifferent decent things For doth not such voluntary Subscription and Conformity to them build up our Church-Governours yea and with them the Soveraign Civil Magistrate also in this confidence that such Commandments are as well lawfully given by them as received and obeyed by us Now to build up or edify a Brother unto sin is no better than to offend a Brother For the proper definition of an Offence is That which edifies a Brother unto sin as the original word expresseth it 1 Cor. 8.10 And so to sin against my Brother is to wound his Conscience yea and as much as in me lyeth to cause him to perish for whom Christ dyed which is no better than spiritual Murther even the Murther of his Soul Now if thus to edify my Brother unto sin be so hainous an Offence how much more hainous an Offence is it to edify our Governours to the giving and urging of such Commandments yea to the sharp censuring of all others as refractory and factious Persons who choose rather to undergo the loss of the greatest-Comforts they enjoy in this World than to wound the Consciences either of themselves or their Governours It is true by forbearing Obedience to these Commandments we offend the Spirits of our Governours and make them to be though causlesly offended with us but by yielding Obedience to these things we should offend their Consciences in edifying them unto Sin and provoke the Lord to be offended with them and us It is not for Christians much less for Ministers to redeem our peace and liberty at so dear a price as the hazard of the blood of so many precious Soul especially of our Governours in highest place Now I shall proceed to answer another great Question for clearing the Point in hand May not the Church in the Celebration of the Sacraments use other Rites significative than those expressed in the Scriptures or add to them of her own Authority No but she is to rest in the use of those Seals God hath appointed For all signs of mens devising cannot teach or stir up true devotion but delude and nourish Superstition Besides to do any thing which doth derogate from the Seal of Kings and their Prerogative therein we know how dangerous it is in the Common-wealth so certainly to joyn Seals with God's Seals in his Church is a Point will hardly be answered It beseemeth us to acknowledge God so wise in the Signs that

he hath chosen as to hold it presumption for any to imitate him in devising of the like For example none might devise an Oyl like his nor an Altar besides his Exod. 30 38. Lev. 17.3 Lev. 10.1 none a fire like the fire that he hath chosen yea in his works themselves he is not magnified as he deserveth till we confess None is able to come after him and till we say Who is able to do the like Exod. 3.14 Again where man deviseth new signs the signs of God are vilified as if they were from an Humane Spirit yea as if they were lesse fit and convenient And whereas Man is carnall blind and impotent and yet a lover of his own devices no lesse than Pigmalion of his own Picture if he should be suffered to invent new Signs they would be carnal and not spiritual dead having no Power dark veiling the brightness of the Sacraments and yet more loved and delighted in than the Sacraments themselves Calr opusc de Neces R form pag. 59. Joseph Antiq. lib. 15. cap. 8. Aegesip lib. 2. cap. 13. For example a Temple built on Garezim like the Temple of Jerusalem overtopped the Temple And to what fame arose a Temple which Orias built in Heliopolis like to that of the Lord 's in Jury What our heavenly King delivereth his People must be marked with no other form or print save that which is framed in his Word and in his own Sacraments And however God permitted the ancient Fathers to fail in heart in some particulars against thei● general Doctrine yet they ever disallowed and abhorred the changing of signs instituted by God and the devising of others determined to signify the same thing that was sealed by the Sacraments The memory of the Barsamani and Semidalitae is abhorred Danes in Aug. de haer cap. 64. Concil Bracarens 3. cap. 1. Conc●l Constan 6. in Trullo cap. 99. Aug. de haeres cap. 28. Can. Apest c. 3. Decret par 3. dist 2. cap. 1.2.3.4.5.6.7 Concil Const 6. in Trullo cap. 32. Lamb. Dan. in Aug de haer cap. 28. 64. Concil Antisiodorens can 8. for that instead of Bread they used Meal even as others are utterly condemned for bringing in Orapes instead of Wine The Ar●●mans added sodd meat to the Bread and Wine of the Lord's Supper The Aquarli changed Wine into Water The Artotyritae added Cheese to the Bread in the Supper upon an imitation of ancient times when the fruits of the Earth and the fruits of the Cattel were wont to be offered to the Lord Others added Hony to the Wine in the Supper and some Milk But all these are condemned because they are not in the Institution Q. These Hereticks and Sects condemned brought in their devised signs as parts of the Sacraments which is a thing to be condemned But what say you of signs devised by humane Authority and annexed to the Sacraments not as parts but for signification only A. Signs annexed to the Sacraments for signification to declare or teach what God promiseth to man or what duty man oweth to God are parts of the Sacraments no more than some of the former and the Reasons brought to condemn them do cashiere and cast out these also 1. For if he be not devout but presumptuous who administreth otherwise than he hath received of the Lord then must all strange signs be abandoned which hath not been seen and approved of God The charge of the Lord to his People is this Ye shall do my Judgments and keep my Ordinances to walk therein Lev. 18 4. Deut. 27.26 Gal. 3.10 Deut. 6.13 Mat. 4 10. Deut. 12.32 Deut. 4 1.2 Zanch. d. Scrip. q. 8. prop. 1. Co. s 2 A●g Exod. 12.24.43 27.21 29.9 30.21 Deut. 4.1 the meaning is plainly this Ye shall observe all mine Ordinances Moral and Ceremonial and them onely as the words of this Law is explained by the Apostle All things which are written in the Book of this Law And him thou shalt serve is expounded by our Saviour Him onely thou shalt serve more expresly the same Commandment is repeated in other places What things soever I command you observe to do it thou shalt not add unto it nor diminish from it To what might they not add neither to the Law Moral nor Ceremonial as the Word signifieth and all Circumstances of the Text do convince For in the former of those places Israel is exhorted to hearken unto the Statutes and Ordinances of the Lord under which two words often joyned together are comprised all duties of the Law moral and ceremonial And thereupon immediately follow these words Deut. 4.8.40 Deut. 5.1 and 6.1 and 12.1 Mal. 4.4 Lev. 18.5 and 19.37 and 26.22.18.22 Deut. 4.1 2. Exod. 25.9 40. and 27.19 Ye shall not add unto the Word or things which I commanded unto you The same is more clear in the second place for having recited many Precepts Ceremonial and some few Moral he concludeth Whatsoever I command you to observe take heed to observe it c. And Moses himself faithfully in this performed the charge of God for having received a Commandment from him to make all things pertaining to the Tabernacle according to the pattern shewed in the Mount he presumed not to add one pin to that was shewed him but strictly followed his Sampler in every point Exod. 39.42 43. And if Moses durst not challenge authority of himself to ordain Sacramentall Rite● and annex them to the holy Ordinances of the Lord how shall we be assured that the Church hath any liberty herein what reason can be given why that should be warrantable in this age of the Church and in that unlawfull If the Church will presume to claim any such Prerogative it is necessary she produce the Charter wherein the Lord hath confirmed such a Priviledg unto her which before he denied to that his Faithfull servant with whom he was pleased to speak familiarly and in most friendly manner The worthy Reformers of Religion who lived in the Church of the Jews after the dayes of Moses knew no such grant for they kept themselves precisely to the Law of the Lord by the hand of Moses not turning there-from in any thing without special and extraordinary inspiration David gave to Solomon his son 1 Chron. 28.12.19 the pattern of all that he had by the Spirit of the Courts of the house of the Lord of all the Chambers round about c. And Hezekiah set the Levites in the house of the Lord 2 Chron. 29.25 with Cymballs with Psalteries and with Harps according to the commandment of David and of Gad the Kings Seer and Nathan the Prothet for so was the Commandment of the Lord by his Prophets Ask the Scripture whether ever the godly Kings among the Jews had any such Authority to bring in any special Action or Ceremony into the service of God without special warrant Search the Scriptures about this matter and if

once admitted into the Worship of God did multiply and increase till they had obscured if not clean covered and abolished the simplicity and glory of God's Ordinances as bad weeds overgrow the Corn and secretly stollen the heart away from all due reverence and respect to the word of Life and seals of our Salvation For as a man is blind carnall impotent and yet a Lover of his own devices So are the signs devised by him dark vailing the brightness of the Gospel carnall not spirituall dead without Power and yet better affected more delighted in than the Sacraments themselves No sooner was the sign of the Cross added unto Baptism and made a sign like to the Lord's but it presently became greater than the Water which was Christ's sign and that in the Eyes of them who so advanced it Moreover admit Reason for an Umpire in this matter and Images cannot be kept out of the Church for no means is more profitable to inform the mind confirm the memory and move the affection than is the sight of a Picture artificially made cut or carved if a man may believe himself or give credit to his immagination If the Will of God be not unto us instead of all reasons we shall be hardly drawn to dislike that manner of teaching or worshipping A man that is enlightned with the knowledge of God's Will and the mystery of Salvation may lawfully in his meditations make use of diverse Creatures or things that are apt and fit to represent Spirituall things unto him but he must not take upon him to determine them to be used as signs for such an end and purpose for having no promise of God to come by that course he can expect no blessing from God in that practice but the contrary Seeing therefore man is himself ignorant and unwise neither able to receive the things of the Spirit nor discern that which pertaineth to the Kingdom of Christ nor yet being enlightned with the knowledge of the Truth according to godlinesse to devise any fit or acceptable means whereby God should be worshipped or his People taught in the wayes of holiness It followeth That in the worship of God signs not approved of him in his Word cannot be instituted or used in Faith and consequently are to be held unlawfull 5. Christ Jesus the great Doctor of his Church Mat. 23.8 10. Joh. 4.25 Acts 1.3 being called of his heavenly Father to teach to us perfectly and at once the whole Counsell of God and the things that did pertain to the Kingdom of God to the end of the World was faithfull in all his House as was Moses and made known unto his Disciples whatsoever he received of his Father Heb. 3.2 5. But Moses prescribed the form of God's worship in every particular Ceremony significant and brought in none Joh. 15.15 no not one into the Church which the Lord himself did not institute giving charge to the Church of the Jews That the● should neither add thereto Exod. 25.9 38 39 40 27 19 39 42 43. Deut. 12 32. nor take ought therefrom Therefore our Saviour Christ also taught his Disciples what Ceremonies significant ought to be used in the Church of God to whose Ordinance nothing must be added from whose Institution nothing ought to be diminished The old Testament was indeed delivered unto one People only of the World The Commission of the Gospel was Go teach all Nations But the liberty of Instituting Rites significant was no greater to the Christian Church Vis Jun. Animad in Bell. lib. 4. de pont Cap. 17. than to the Church of the Jews They had a prescription of particular Ceremonies most fitly agreeing to the polity of their Church and Common-wealth and dispensation of those times So hath the Christian Church also to which we are as precisely bound as ever was the Church of the Jews to the Ordinances appointed for that time and state as hath been shewed before in Circumstantiall matters concerning Time Place and Order of divine Service And several Christian Churches have liberty according to the generall Rules of Scripture to constitute what is most agreeable to the condition of the Country and doth best tend to Edification And in these things the Jews had Authority no less than the others In Ceremonies and Rites significant annexed to the Worship of God the Jews were tyed to the written Law of Moses and the Prophets nor may any thing be attempted lawfully by the Christian Church in things of this Nature more than was or ought to have been by them Though men be as different almost in Nature as in Nations and Languages yet must they of necessity submit themselves to the use of Baptism and the Lord's Supper which two Ceremonies onely are commanded by Divine precept and are to be received of all Christians that in truth and soundness professe the Gospel And seeing Christ Instituted no signs but these the Apostles commended no other to the severall Churches planted and dressed by them What necessity is there that difference of People to which the Gospel is now preached should inferr a liberty of inventing new Signs or Rites never seen or allowed of Christ Those that God prescribed for the Jews were fit for that Time and for that People none else might be devised those that Christ hath ordained for all Churches are sufficient most fit for them what shall be brought in besides and annexed to them doth want both his Approbation and Blessing As Moses was faithfull in the House of God as a Servant both in thing re●ll and rituall as some distinguish So was Christ also as a Son Neither did his faithfulness stand in removing the Law of Jewish Ceremonies and disburdening all Christians from the use of them but in prescribing Laws and Ordinances whereby the Church is to be ordered and instructed untill his second coming and that as particularly and expresly as Moses had done unto the Israelites To stand upon comparison betwixt Moses and Christ in perfection or reall faithfulness as some call it is not to this purpose for his perfection is one thing his faithfulnesse another and whom He did exceed in perfectnesse He did every way equalize in faithfulnesse in the House of God He did not onely teach a more excellent Doctrine than Moses but more full and perfect He did not onely antiquate what Ceremonies were to be shadows of good things to come and figures of man's Redemption by his Sacrifice upon the Crosse but he ordained also with what visible Signs and Tokens his Church should be nourtured and assured of his love and favour● As he died to bring Life to mankind raised up himself from Death ascended entred within the Vail and hath taken possession of the heavenly Mansion for us So did he give direction to his Apostles and in them to all Churches by what Statutes and Laws his People should be Governed by what Signs and Ceremonies they should be taught and confirmed