Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	church_n	rule_n	tradition_n	2,548	5	9.2884	5	false

Text snippets containing the quad

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

in Faith Do we then leave nothing to the Arbitrament of the Church Nothings but what was left to the Power and Authority of the Jewish Church for we have a Canon as perfect a direction as exact and particular as ever they had Many honourable witnesses of God's truth have judiciously observed That Christ in holy Scripture hath not singularly and specially prescribed concerning externall Discipline and Ceremonies for that he foresaw these things were to depend upon the occasions and opportunities of times which must be determined by generall Rules given for direction in these cases whose Judgment we imbrace with reverence acknowledg consonant to the words of wholesome Doctrine so it be understood according to their true intent and meating Of matters meetly accidentall circumstan●iall or naturall concerning Discipline or Worship But thence to infer a liberty to ordain in substantial matters of Discipline significative Ceremonies whatsoever shall seem good in our own eys without the approbation and warrant of Gods Word is more than the Learned grant or the Truth it self will permit As touching the Church saith Martyr she altereth not her form Loc. Com. part 1. c. 11. Sect. 12. It is alwayes one manner of Common wealth nothing is hid from the understanding of God the Author of the Laws The Lord of the house was not inferiour to the servant in fidelity What our Saviour Christ heard and saw of the Father that he manifested to his Disciples charging them to teach the Church to observe it What they received of the Lord that they delivered in great simplicity without any addition of new doctrine to his Doctrine or of devised symbolical signs to his Signs never once intimating in their Epistles or Writings any liberty that the Church should have to multiply Rites or Ceremonies for mysticall signification and to annex them to the holy things of God And when we can neither hear from Moses Christ nor his Apostles that the forging and inventing of such observations is allowed before God what warrant can we have to bear us out therein If Cities and Towns-Corporate plead Immunities and Exemptions from the Law and assume to themselves authority to make Decrees of this or that sort being impleaded by the King's Attorney for it either they must shew their Charter to warrantize such Priviledges or incur Censure for their sawciness and presumption So they that challenge priviledg to devise significant Rites in the Worship of God and annex them to the Signs which God Himself hath established must either shew their Charter signed with the authentique Seal of the Court of Heaven or be cast in Judgment when they be impleaded at his Barr. 6. If God be the only Teacher of his Church to instruct it by Word and Sign then no Ceremonies significant may be admitted into the solemn Worship of God for doctrine and instruction but such as bear his stamp are marked with his Seal are warranted by holy Scripture For the chaste Spouse of Christ who knowes the voyce of her Beloved will not acknowledg unwritten Traditions for the Word of God But God is the only Teacher of his Church both by Word and Sign Jam. 4.12 Matth. 23.8 Act. 3.32 As the doctrine which is taught must be from above so the means whereby it is taught must be of God both he that teacheth new doctrines and he that deviseth strange means to instruct the people of God in the knowledg of the truth according to godliness doth run upon his own head Mic. 7.16 Hos 14.1 It is a truth without controversie That as to forgive sins receive into favour and bless with spiritual blessings in Jesus Christ is proper to the Lord alone so it is his peculiar Esay 7.14 38.7 to institute signs and seals of his Covenant and Mercy For none can sign a Lease who hath not power to let and demise it nor annex a seal to any promise that hath not authority to make it and to confer the good promised Jewel Treat of the Sacr. But it seems as lawful to devise new seals of Divine promises as Symbolical signs of spiritual duties seeing to teach the way to heaven and to prescribe what service man should perform to God doth belong to him that hath Power and Soveraignty of life and death who is able to save and to destroy And if we may be bold to invent signs to teach man his duty and link them to the means of God's Worship so long as they signifie no other thing but what the Scripture teacheth Bellar. de Sacr. l. 1. cap. 24. Sect. de Sacr. Why may we not bring in signs also to assure us of the truth of Gods promises when nothing is thereby assured and sealed but what is promised in the written Word As the Duty taught and the Promise confirmed are both from one Supream so the sign of Instruction and the seal of Confirmation do challenge the same authour require the same authority This will the better appear if we shall consider That signs do not become seals by any special institution whereby they are distinguished from signs in regard of the efficient cause but in respect of the thing that they are appointed to sign or signifie Signs of Divine promises are seals true or false vain or behooveful even from this that they are determined to signifie such a thing whether the Institution be of God or Man Signs of mans duty be signs only from what authour soever they have their ordination The reason is because duties are only taught not assured as duties but promises represented by signs are thereby sealed What is a seal Basting Cate. q. 66. of the Sacram. but a sign sealing up a thing promised or a print whereby a thing promised by Covenant is signed Therefore if the Church may not presume to add new seals to the promises of God but is bound to rest contented with them that are commended unto her by the Lord himself She may not devise symbolical signs in the worship of God for the instruction of her children in the wayes of holiness It may further be added That a sign is a visible word and therefore if no voyce must be heard in the Congregation but the Lords alone no teaching signs must be admitted in his worship but such as he hath licensed to speak and stand in place Syntag tom 2. l. 6. c. 38. Polanus saith Those things are impious which are directly opposed to the Commandement of God of which sort are many Traditions of the Papists as the abuse of the Lords Supper the Mass Invocation of dead men worshipping of Images the law concerning Single life Festival dayes dedicated to Saints Images made for religious uses that is that they might serve for the use of Religion either that they might be worshipped or that holy things might be represented by them or that God be worshipped by them For God willeth not this end of Images but will have

demanded what warrant these things must have from the Word of God the answer is direct First The actions of worship it self whatsoever are not prescribed and appointed of God they are forbidden for concerning them nothing may be added diminished or changed but all things must be done according to Divine Institution Secondly Natural Ceremonies or Signes as they are called Bell. de sacr l. 2. c. 29. sect secund part Quaedam sunt ab ipsa natura c. which are but inward demonstrations of the secret disposition of the heart are sufficiently warranted by the light of Nature and the Word of God though they be not required as absolutely necessary nor particularly prescribed as be the substantial means of worship And though no precise gesture be of absolute necessity in any part of Gods worship yet are these Ceremonies so far Divine Calv. Inst l. 4. c. 10. sect 30. that it is not in the power of any Church in the World altogether to prohibite them Thirdly Arbitrary Ceremonies concerning time place and manner of celebrating Divine Mysteries are in the power of the Church to be ordered as she shall judg to be most convenient and tending to edification provided that all her Ordinances be squared according to the general rules of direction hid down in the Word of God and nothing be done contrary to the integrity of Doctrine the simplicity of Christian Religion the edification of the Church good order and the rules of love and in all this nothing is affirmed but what is taught and maintained by Protestant Divines against the common Adversaries of Gods Grace and truth but signs signifying by proportion annexed to the solemn worship of God are parts of his worship not accessary but substantial proper not accidental in the sense before explained Cont. Faust l. 19. cap. 16. et Tract in 10.80 et de Trin. l. 3. c. 4. For Ceremonies significant are visible words as Augustine calleth the Sacraments teaching Doctrine true or false as in signification they consent or dissent from the Word of God and of necessity the Doctrine taught by Word and Sign must agree in one common nature What is it to say the Sacraments are visible words Ursin tom 2. ad Flac. Sect. resp pag. 1433. but that they are Signes Imagēs Similitudes Types visible Anti-types of the Word or that the Sacraments as Signs do represent that to the eyes which words bring to the ears Now the publick reading of Scripture for the edification of the Church is acknowledged to be a part of Gods Worship so is the Preaching Ut enim vocalis oratio est cultus quia est signum mentalis ita adoratio erit cultus quia est signum internae adorationis Bell. de sacr l. 2. c. 3. prop. 5. explaining and applying of the Word the text being the same for substance with the exposition And if to teach by word be a worship of God to teach by sign whether significative by the appointment of God or declaratory by the invention of man is worship also when they teach one thing in use publick and religious Again all Actions whereby spirituall Duties are taught in Gods solemn Worship are Acts whereby God is Worshipped and all Acts whereby God is Worshipped in his solemn Servivce is Worship as all Actions whereby he is obeyed is Obedience But significant Ceremonies do teach spiritual Duties in the Worship of God and consequen ly God is Worshipped by them and they are Worship Moreover the Jewish Ceremonies Instituted by God and Ceremonies significative devised by Men and annexed to the solemn Worship of God do agree in the same common nature and use both appropriated to the Worship of God both outward shadows of mystical signification to teach spirituall Duties But the use of Jewish Ceremonies in the solemn Worship of God was a part of his true and immediate Worship and Service Therefore others also must be a part of his Worship for agreeing with them in common nature and use they must needs consent in the common Nature of Worship though they differ in their Adjuncts true and false as they dissent in their speciall Institution the one taking their Originall from God the other springing from Man's brain The commandment of God and the speciall instituted signification of a Ceremony makes it not barely to be Worship but true and approved Worship and the same thing practised to a like end without Divine approbation must needs be Worship but false and erroneous Incense offered to the true God according to his prescription to an holy end was an holy Sacrifice pleasing and acceptable Incense offered to Saints without direction from God is a Sacrifice also because both these are one in the common nature of a Sacrifice but false and profane Circumcision abstinence from Blood and other legal Rites observed according to the prescription of the Law was an immediate Worship of God but now to abstain in like manner and for the same end is Superstitious Now to take up the use of legall Rites is Will-worship because they are not required at our hands A thing in it self indifferent being commannded of God for some speciall end and purpose becomes a necessary and immediate part of his Worship though it was not so before but if any man upon his own head shall use it to such ends to which it is not appointed or with the same opinion of holiness and necessity he stands guilty of devised Worship Martyr speaking against the popish Addition of Salt in Baptism saith So then that which is added to Baptism is self-worship and no lawful and sincere Administration of Baptism Martyr Com. pl. part 4. cap. 8.5 In Institutions which are means to an end the respect of the end is also required to the end but a right end not so It had been simply indifferent to offer a Lamb speckled or unspeckled in Sacrifice had not the Lord determined they should bring one without spot for an oblation but if to the same end for which God ordained it should be without spot any man had presumed to appoint or offer a Lamb without spot in so doing he had forged a Worship unto himself This is no new piece of Doctrine but what hath been acknowledged and is maintained by our Divines against the Adversaries Lastly signs Sacramentall are parts of God's Worship But significant signs by analogy or proportion are Sacramentall as shall be showed in the next Argument 8. No signs Sacamentall are warrantable or lawfull but what are Instituted of God and approved in his Word Paul saith Hereceived of the Lord what he delivered to the Church of Corinth touching the Sacrament of the Lords Supper 1 Cor. 11.13 which must be understood of all other also The Baptism of John was it from Heaven or of Men It was not from Men but God He is the Ordainer of all Sacraments new or old Our Divines maintain against the Romanists Gen. 9.13 17.19 Willet Con.

Sacrament The Cherubims in the Law are called Types and Sacraments of those times in all reason the Crucifix is in that sense to be deemed a Sacrament of these times but vain and false because it is destitute of Divine approbation And what advantage hath the Jesuite gotten by this wise dispute he hath notably discovered their impudent boldness in preferring their own sinfull devices before the sacred O●●●●nances of God and their notorious presumption in attempring 〈◊〉 which they cannot but acknowledg to be proper to the Lord alone 9. Experience testifieth that signs significant devised by men have been the seeds sparkles and instruments of divers errors Whitak de Sc. q. 6. c. 14. arg ult Calv. opusc de Necess refor pag. 59.60 superstitions and Idolatries but they never did or shall do good in the Church of God The bravery and excess that is seen in Popish Temples doth affect move and draw the eye but is of no worth to true Piety devotion and motions of mind pleasing to God It hath been shewed before and is further to be proved afterward that no true Piety or sincere devotion of mind can be stirred up in us by humane Traditions 10. And lest this truth confirmed by so many Arguments out of the Word of God should yet be cast off upon suspition of novelty or not rellish savourly to some palats for want of the sauce of humane Authority It shall not be amiss to produce the testimonies of worthy Divines to shew what hath been their Judgment in this point Calvin saith Nulla doctrina In Matth. 21.25 vis Calv. resp ad versipell opusc pag. 413. In Tim. 4.14 SS 18. nullum sacrum signum debet inter pios admitti nisi à Deo profecta esse constet nec est in hominum arb●trin quicquam excudere Fulk against the Rhemists The true Church of Christ submitteth her self to the Doctrine of Christ and his Apostles in all things and is content with those Ceremonies which Christ and his Apostles by his Commandment have left unto us Dr. Raynolds speaking of Popish significant Rites hath these words Censur Apoc. tom 2. prael 243. Simplicius multo veteres quanquam et ipsi nimium peccarunt o●usmodi mysteriis excogitandis ut omnes propemodum ritus in Sacramenta converterent non quin possint omnia quae uspiam oculis usurpamus merito suggerere nobis ansam earum rerum meditandarum qua faciunt ad pietatem sed quod magna religione cavendum est in ecclesia ne convertamus in morem Sacramentorum interpretationibus hujusmodi ut permisceamus instituta humana cum institutis ipsius Christi atque ita horum authoritatem communiamus commentis hominum In Heb. 8.5 Paraeus saith Quicquid etiam Sacramentis divinis ornatus vel perfectionis vel significationis augustioris gratia ●ffingitur qualia sexcenta circa Baptismun● et Eucharistiam habet papatus exorcismos sal sputum chrisma c. id totum tanquam inane et evanidum oraculo hoc improbatur Synopsis in 12. Con● q. 8. Non potest ulles homo instituere Caeremon●am adquam s●queretur gratia Sp. Sancti Bell. de Sac. l. 2. cap. 24. Dr. Willet speaking of the Ceremonies and Rites of Baptism saith It is contrary to the rule of the Gospel that there should be such types shadows significations brought into the service of God as the Papists make in Baptism for seeing we have the body which is Christ all such shadows ought to 〈◊〉 bolished In one Sacrament they sc the Papists have forged and found out many as their Chrism Oyl Salt Spittle c. None of those Ceremonies were used when Christ himself was Baptized which notwithstanding had been most fit considering the worthiness of his person which was Baptized neither did Christ give any such thing in charge to his Disciples but biddeth them onely Preach and Baptize In the Name of the Father Son and Holy Ghost Nor yet were any such Ceremonies in use in the Apostles times Act. 10.4 St. Peter saith Can any man forbid Water that these should not be Baptized He calleth not for Oyl Salt Spittle or any such thing but Water onely And a little after he produceth the witness of two Martyrs against these Ceremonie Act. and Men. Hauk 1. Exam Ann. 1555. Thomas Hauks I deny saith he in Baptism all things invented by man as your Oyl Cream Salt Spittle Candle Con●uring of Water John Denly holy Martyr The Eunuch said to Philip Act. and Mon. Denl answ to art 6. Anno. 1555. ●nsti l. 4. c. 10. sect 23. See here is Water We do not ●ead he asked for any Cream Oyl Spit●le Conjured Water for it seemeth that Philip had Preached no such thing unto him Calvin saith Unde colligimus partem reverentiae quae illi defertur in eo esse positam dum in eo colendo simpliciter quod mandat nullas nostras miscendo inventiones sequimur That he speaketh of devised symbolical s●gns it is evident by the instances he giveth in that and the two Sections following ●oc com p. 4. ● 4. sect 4. Martyr Seeing God is altogether the wisest he hath no need that we should by our imagination or endeavour prepare Instruments for him And afterwards in the same Chapter Sect. 16. Neither can they easily escape which imbrace exorcisms but that of one Sacrament they make many seeing they make so many Signs which they will have to be accounted holy adding Oyl Spittle Exsufflations and such like So as one Sacrament of Baptism doth degenerate into many Neither must they be heard when to the intent to mock the simple they feign a difference between Sacraments and Sacramentalls which is altogether sophistical for distinctions are to be received gladly but those to be such as are taken our of the very nature of the things because they bring much light to Controversies but those distinctions which spring out of the brain of Sophisters onely for the shifting off of Arguments are altogether to be refused Conses Wittemb tit de Caerem Eccl. The Judgment of the Church of Wittemberg is thus set down in the Harmony of Confessions Nec licet vel veteres ritus legis restaurare vel novos comminisci ad adumbrandam veritatem Evangelio jam patefactam et illustratam quales sunt interdiu accendere cereos ad significandam lucem Evangelii aut uti vexillis crucibus ad significandam victoriam Christi per crucem quod genus est universa panoplia vestium Missalium quam aiunt adumbrare totan● Passionem Christ● et multa id genus alia Multo minus licet instituere Caeremonias aut sacra quorum meritis expientur peccata et accipiatur reg●um coelorum Nam de priori illo genere Caeremoniarum et Sacrorum Christus ex Esaia concionatur Frustra inquiens colunt me docentes doctrimas pracepta hominum et Paulus Nequis vos judicet in cibo aut pou● aut in

gesture being proved to be a relative adoration of God before a consecrated Creature it is of a special and peculiar nature and use and therefore ought to have a peculiar warrant from God to authorize it otherwise gestures of this kind cannot be used in Faith for these are not discernable by the light of Nature neither can the general rules of the Scripture yield ground for such When the act done is of special nature it must have a peculiar direction The Jews did not worship towards the High Priest or his Attire Exod. 12.11 Exod. 15.16 Exod. 12.11 1 Cor. 5.7 and 10.3 4. towards the Paschal Lamb the Manna the water of the Rock or their Sacrifices in that sense as they did before the Ark of the Covenant or the Mercy-seat in the Tabernacle or in the Temple although these holy things were Types of Christ Nature could not teach neither yet any general rules in the Scripture why before one rather than before another they should bow therefore for this peculiar adoration there was a special appointment Numb 21.8 When the Israelites also were stinged with fiery Serpents they looked up at the Brazen Serpent which was a Type of Christ that they might be healed but this was by special direction Now as for kneeling in the act of receiving who can shew any peculiar institution Moreover Canonical kneeling is not authorised by Gods Word nor by any general rule 1. Both maintainers and urgers of this gesture say it is indifferent and that it was so reputed by the State appears by this that in the beginning of Queen Elizabeth's Reign standing was ordained at Coventry and Northampton by vertue of her Highness Commission and kneeling abolished 2. Christ and his Apostles at the first institution of the Communion did not kneel which they would have done Matth. 26.20 26. Mar. 14.18.22 Luk. 22.14.17 Joh. 13.12 if this gesture had been divinely ratified 3. The Apostles after Christ's Resurrection delivered nothing concerning the Lords Supper but what they received of the Lord. 1 Cor. 11.23 and yet delivered the whole counsell of God Act. 20.20.27 but yet say nothing of kneeling which doubtless they would have done if it had been a divine Ordinance Kneeling is not of that antiquity to have ground or institution by the Apostles That mention which may seem to be of it in Origen Homil. 5. in divers Evang. loca is nothing the book being counterfeit Rob. Cocus in Censuram quorundam veterum Script pag. 13. Gorgonia her bowing before the Communion Table or Altar was in the night intended for Prayer Sozem. lib. 8. cap. 5. not to receive the Sacrament About the year of our Lord 157 Euseb Hist Eccles lib. 7. cap. 8 or 9. Bez. Tractar the large Vol. 3. Part. 183. De Coron milit cap. 3. Can. 20. De Spir. Sanct. cap. 27. Gentillettus exam concil Triden lib. 2. Sect. 4. pag. 44. Dr Fulk answ to Rhem. 1 Cor. 11.29 Sect. 2.4 Jewel's resp artic 8. divis 1. Zach. Urs common Chitr consid error 3. consid Bale in the Life of Honorius 3. Tho. Mort. Pret. Appeal lib. 4. cap. 29. Sect. 3. Hispin Hist Sacra part 1. lib. 4. Francis While 's answ to the Treatise called White dyed black part 2. p. 347. Perk. Idol of last times last particular c. Willet Synops contr 13. q. 4. pag. 649. edit 1614. John White 's way to the true Church Sect. 50. Num. 9. Stat. 1. Eliz. cap. 2. it may appear that Standing was used at the Communion About the year 160 Justin Martyr giveth not the least inkling of this Gesture but mentioneth the Peoples coming to the Table Tertullian who was about 180 or 200 years after Christ reports That in his time they used not to kneel at prayer upon any Lords Day or upon any other Day between Easter and Whitsuntide In the Council of Nice 327 a solemn Decree was made That none might pray kneeling but standing upon the Lords Day This continued in Basil's time if that Book was his Anno Domini 380 and was afterward confirmed by the sixth Council holden at Constantinople So that either the antient Churches never received the Sacrament on the Lords Day which is without controversy most false or they used a Gesture of greater reverence in receiving the Sacramentall Bread and Wine than they did at prayer whereof there is no likelihood or else it must be granted That they were accustomed to receive the Communion with some other Gesture than kneeling Anno 380 in Gregory Nazianzen's time the People stood at the Communion about the Table I will for brevity omit other pertinent Testimonies for this purpose which he that will may read in the Acts and Monuments in the difference between the Church of Rome that now is and the antient The sum of Paul's Doctrine delivered to the Gentiles c. Also in the Dialogue between Custom and Truth pag. 1264. Edit 1610. To draw to an end very many of our learned Worthies do affirm That odoration or bowing before the Sacrament came into use in the dayes of Honorius the third But whatsoever the Original of it was That which I have spoken sheweth that it is but a humane Tradition Seeing therefore that kneeling in the Act of receiving the Sacramentall Bread and Wine is a religious adoration of God before a consecrated Creature with respect unto it having no speciall Warrant out of the Word of God it cannot be used without sin Hitherto of the Arguments directly concluding the unlawfulness of the controverted Rites Now follow the considerations for which our request not to be urged unto conformity may seem reasonable 1. It was not the intent of the Statute by which the Ceremonies stand in force to perpetuate the use of them but onely to tolerate them out of hope of a fitter time of reformation This Law was not intended to be reversed or the benefit thereof to denyed In the Procla prefixed and set before the Book of Canons though the Proclamation of his Highness did ratify the Authority of the Bishops to make Ecclesiastical Canons as the words of that Proclamation do import most humbly desiring us to give our royal assent unto the said Canons 2. Non-conformity proceeding from fear of sinning against God Treatise of Ceremonies prefixed before the Book of Common-prayer And Stat. 1. Eliz. cap. 2. B. Bilson ag a. Apol. part 2. pag. 349. Mort. answ to the Popish demands Demand 30. is neither contempt nor scandall and therefore may be allowed favour in the eye of the Law If a bare omission of a Rite were contempt then all that use Bowling which the Law dissalloweth and do not were Caps and such Habits as the Statute enjoyneth shall be Contemners Where we dare not do we are ready without resisting to suffer and suffering is as sure a Sign of subjection as obeying In some cases the Law is satisfied by submitting a mans self to the Mulct Neither is forbearance a