Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	father_n	scripture_n	tradition_n	2,440	5	8.9807	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

institution of new rites not commanded as Achaz and Manasses building new Altars in the house of the Lord are reprehended for it And is there any wit of man that can devise how we should follow them in that kind or in general do as they did and not incurre the same rebuke As the sin of the Angels that fell and the Sodomites was one in kind though different in its special nature So is the sin of building an Altar and devising Sacramental rites in the worship of God Is it not our duty to acknowledg God so wise and gracious in the signs that he hath chosen as to hold it presumption for any man to imitare him in devising of the like Are not the Sacraments the seals of the heavenly King and can any new print be added to the seal of a King without high Treason What Master of a Family in his house What Prince in his Dominion would grant power to any one to change alter or reform any thing upon his own pleasure The signs which the Lord hath instituted for the instruction of his Church are sufficient and do better serve for the purpose than any that man can devise Therefore it is needless to forge any other yea it is a vilifying of the wisdom of God It is easie to shew that the godly Learned in all Ages have disliked the devising of new signs howsoever who men they have failed in some particulars and ignorantly gone against what in general they soundly taught He is too partiall as will not acknowledg this in the Fathers themselves who did substantially maintain the perfection of Scripture and the necessity of celebrating Divine Mysteries according to the precise institution delivered unto them and yet gave more power and vertue to vain inventions and urged the necessity of Traditions further than the Truth would permit or can stand with their own doctrine and positions truly laid down in other places of their Writings It is well known the Papists have miserably cor●upted the Simplicity of Gods Ordinances by their sinful vain and idle Ceremonies yet some sparkles of this truth doth shine amongst them Bellarmine would prove that the Jews did not only desire a corporal sign of the true God De Eccl. trimuph l. 2. c. 13. Sect. At hoc because then they had no need to make a Calf for they had a Cloud and a Pillar which did lead them better than the Calf which must be carried In this reason though weak and simple for humane vanity doth many things both needless and unlawful else had their Oyl Cream Salt Spittle Ag●us Dei never been devised this truth is contained That where God hath ordained signs profitable and sufficient for the information of his Church Si populo Ch istiano Apostoli Caeremonias vel Ritus divinitus traditos imponere noluerunt quis oro sanae mentis obtrudet illi adinventiones adinventas humanitus Confess Hel. vet cap. 27. Con● Wittemb tit de Baptis Calv. opusc pa● 59. It is needless and vain for men to devise and constitute others or more for that end and purpose Again the Ceremonies which were ordained by God himself for the information of his Church by their signification are now ceased and cannot be continued without sin and what warrant then hath any man upon his own will and pleasure to institute or ordain significant Ceremonies in the time of the Gospel When the Church was an Infant kept under the Rudiments of the Law she was to be taught onely by those shadows and figures that God prescribed And now in the brightness of the Gospel when all figures shadows vail adumbrations whether signifying things present or to come be done away Shall we think the light of reason sufficient to direct without the guidance of Scripture in m●tters of Rites and Ceremonies appropriated to the solemn Worship of God for the Instruction of his People Were the old figures taken away Whit●k de Pont. Rom. q. 7. c. 3. Art 6. Idem cont Dura l. 9. Sect. 59. p. 826. Rainold Conf. with H●rt c. 8. d. 4. p. 50. lin 30. Visin tom 2. tit de Imag. 1 Cor. 11.23 Mat. 28.19 28. Acts 10.47 Whitak cont Dur. Lib. 5. Sect. 21. l. 10. Sect. 21. l. 8. S●ct 65. that there might be place for new Were Divine abolished that Humane might succeed Well then may our Adversaries triumph over the Forces that are sent forth against their Superstitions burdensome Jewish vain and heathenish Rites and Customs Our Writers dispute thus against them We must have no other signs in Baptism than such as the Scripture warranteth They alledge that of the Apostle What I have received of the Lord that do I deliver That of our Saviour Go and Baptize teaching them to observe whatsoever I command you That of Peter Can any forbid Water that these may not be Baptized And generally the practice of Christ and his Apostles But if Cerimonies significant be lawfull which have onely Warrant or Approbation from the will or wit of Man then must all these reasons stoop to the Oyl Cream Salt Lights and Spittle in use amongst them for all these have as much reason and shew of Wisdom to Warrant them as any other can that are simply of man's devising And what Understanding or Judgment can man have of himself to discern how or by what means God will be Worshipped None at all For the Scripture testifieth that every man is brutish by his own knowledge Jer. 10.14 51 17. nor more able to discern what in this case is fit and acceptable than a blind man is to judge of Colours Isa 8.20 Jer. 8.9 that there is no light in them that speak not according to the Scripture no wisdom in them that reject the Word of the Lord There is a certain light engraven in the hearts of men by Nature whereby they know somewhat concerning God as that there is a God that he is wise just good and bountiful the Governour of all things and they discern some things pertaining to justice equity temperance honest commerce and dealing with men but they are utterly ignorant how or by what means God will be served what he will bless for the Instruction of his People We see and know by experience That is most perillous unprofitable and disallowed of God that doth best sort with our vain conceptions Carnal Observations Col. 2.23 such as Touch not taste not handle not have a shew of wisdom in voluntary Religion and carry a glorious shew of holinesse to our seeming when the Word of God discovereth them to be fruitless distastfull odious Whence grew the first contempt of God's Ordinances the pollution of holy things with carnall Customs that are according to this World and not according to godlinesse the corruptions of the Truth with manifold Superstitions and Idolatries but from a fond admiration of Rites and Customs devised by others or taken up upon our own Heads which being

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

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