Death for us the sign of the Cross was made upon our Foreheads when we were dedicated to him at our Baptism not that we are drawn from our duty and allegeance to God by it or expect any supernatural Grace or Virtue from it or intend to pay any manner of devotion to it but to assert our own priviledge and relation to our Crucify'd Jesus to be a Symbolical Protestation of our faith and affiance in him a Memorial of the solemn Profession we have made to own and serve him This is our Ed our Witness to this purpose And as far as I am able to discern no less commendable in our practice than that was in those Tribes But these Dissenters tell us 't is impossible that any Church should institute a Divine Sacrament and they have good Authority to back them no less than the Suffrage of Trent to bear them out in this assertion which has denounced Anathema to all that shall say otherwise Si quis dixerit Sacramenta novae legis non fuisse omnia à Jesu Christo Domino nostro instituta Anathema sit If any one shall say That All the Sacraments of the Gospel which they call the new Law were not instituted by Jesus Christ our Lord let him be accursed But they say 't is possible Men may institute Humane Sacraments An outward and visible sign of an inward and spiritual Grace and they may ascribe an effect to it also to excite and increase Devotion and yet because Christ is not the Author of it they say it is no lawful which is but a begging of the question for they should only say it is no Divine Sacrament tho' it be a Humane Sacrament Such an Institution they say is the sign of the Cross The Matter of a Sacrament without Divine Signature which is the thing they condemn it for Now the question is whether this Condemnation be just or no The other day as I remember I saw a Pack of Cards which according to this account may very well be call'd a Pack of Sacraments for each Card had the matter of a Sacrament that is an outward and visible sign of some inward and spiritual Grace in the Martyr whose barbarous Murder they were design'd to represent and sure the Ingenious Contrivers of those Cards intended some effect from them to excite to stir up to increase Grace and Devotion by the sight of them viz. an utter abhorrence of Treason and all Popish Principles which lead to it And must this poor Pack of Cards be condemned to the Flames for the ingenuity of the Author I am so far from being the Executioner of such a Sentence that I wish such another Pack to represent the horrid Mischiefs of Schism and Sedition to teach our Children for the time to come to have the Practice and Doctrines which lead to it in utter detestation That such mystical Ceremonies or symbolical Representations are not sinful I am fully convinced because they are good for the use of edifying For whatsoever is apt to inform me and put me in mind of my Duty and to excite me to perform it That is certainly for my Edification because to inform to admonish and excite is to edifie And that some Mystical Ceremonies are of this Nature is too notorious to be denyed Est homini Connaturale ut per sensibilia ad Cognitionem intelligibilium deveniat says a Person well verst in the Prince of Schoolmen T is Connatural to Man by the help of sensible things to arrive at the knowledge of such things as are intelligible This I learn from all the Prophets Amos has his Basket of Summer fruit Amos 8. 2. Jeremy his Seething-Pot and the Rod of an Almond Tree Jer. 1. 11 13. Ezekiel has his Roll his Seige his Chain his Fire his Wheel and his Razor All these Representations in Vision for the Service of God's People and the interest of Religion And the great Prophecy concerning the state of the Christian Church is displayed in Mystical and Symbolical Representations Shall I quarrel with the Book of the Apocalypse and the seven Golden Candlesticks because they are full of Mystical Ceremonies and some men may erroneously fancy they put them in mind of seven Sacraments I will not But to see how far the force of prejudice and a superstitious conceit will carry these men By their invention Daniel's Chamber-window is made a Sacrament The opening of it towards Jerusalem was the outward and visible sign The inward and spiritual Grace was his faith and affiance in God with his Zeal for God's Holy Temple and Worship Yea so unreasonable and extravagant is this their Act of Condemnation it will reach all the most Pious accomplishments of Holy Men the Practice of Piety the Whole Duty of Man the Saints everlasting Rest the Institutions of Mr. Calvin I confess I cannot say so of those many Books which these Dissenters have written and sent abroad to shake the People and unhinge the Government to foment Faction and disturb the Peace of Church and State I cannot say it of such that they are outward and visible signs of an inward and spiritual Grace but of every Pious and Learned Book I say it will fall under this their rash and unadvised Condemnation It is a Humane Sacrament that is it has the matter of a Sacrament which is an outward and visible sign of an inward and spiritual Grace and the Author whoever he be will hope for some good effect from it else he is ill advised to make it Publick to excite to stir up to increase Grace and Devotion by it and whatever Man can work by his Discourse and Ordinance and yet according to these Dissenters Notion and Logick because it wants the efficient Cause to make it a Divine Sacrament it must be unlawful it must be sinful for 't is upon this accompt they do here judge the sign of the Cross in Baptism to be so and so condemn it What he means by a Divine Signature is a matter of some question if some institution or promise to annex Grace to it we understand it not But if he understands by Signature some impression that discovers something of God's Attributes we say with the great Apostle That the Preaching of the Cross sets forth the Power of God and the Wisdom of God There is this Divine Signature upon all Creatures For the invisible things of God from the Creation of the world are clearly seen being understood by the things that are made Rom. 1. 20. The Heavens declare the glory of God Psal. 19. And every Rational Creature should Echo to that Declaration and say When I consider thy Heavens Lord what is Man For a Sacrament properly so called that is a Divine Sacrament in the sense of the Church That is a thing of another Constitution For 1. It must have Christ for its Author all Ordinances of Divine Worship design'd to exhibit to seal and convey supernatural Grace are of
4. ult 3. There is something attributed unto Man He is the subject of this great benefit and some qualification is required in him towards his own justification Christ is set forth to be a Propitiation but it is through faith in his Blood tho we are said also to be justified freely by God's grace See Rom. 3. 24 25. And with the heart man believeth unto righteousness Rom. 10. 10. and to the saving of his Soul Heb. 10. ult 'T is out of controversy on all sides that Believers are justified freely through God's mercy and that Believers are justified for the Merits of Jesus Christ. All the matter of Question amongst sober men is this Whether in our justification Faith be our own Act whether considered as our Act and as a lively Act and fruitful of good works As we own no other Author of our justification but God no other Merits but Christ so likewise do we acknowledge no other Condition but Faith But that is not a dead Faith for St. James tells us flatly that 's unprofitable Jam. 2. This Faith must be an Evangelical Faith which though the Holy Ghost maks a Change not only in our Relations but in our Habitude in our Hearts and Practice Act. 15. 9. He that pretends to remission of sin before repentance may with as much reason pretend to a Pardon as some do before he is guilty We must not confound the Condition with the Cause either Efficient or Meritorious The presence of some disposition may be requisite as a qualification in the person to be justified and yet have no efficiency into his justification I think it is agreed among all Men learned and sober minded That 't is a lively Faith which is the Condition of our Justification And if we be agreed in this to wrangle about Notions Quae Quâ is not of so great importance as to study to be quiet and to follow the things which make for peace and the things whereby we may edify one another 'T is true St. Paul in the matter of justification does exclude the works of the Law Rom. 3. 28. But there are works of Faith 1 Thes. 1. 3. Are they excluded too By what Law The Apostle prays That the work of Faith may be fulfilled 2 Thes. 1. 11. To say we are justified by the efficiency of these works of Faith That 's against God's Prerogative To say we are justified by the merit of them that is against Christ's Mediation But will you deny the Presence and Concomitancy of them to attend to evidence and to attest our justification If it be Faith only yet it is not Faith alone of all qualifications which the Gospel requires Faith must have the respect of Soveraign but it stands not with her Enemies to be solitary Faith therefore may be considered in a double Capacity 1. Receptivè as she has the Office of a Receiver 2. Redditivè as she has the Office of a Dispenser 1. As a Receiver so taken Joh. 1. 12. she receives Christ in all his Capacities and Offices as a King as a Priest as a Prophet in his state of Humiliation in his state of Exaltation In this Habitude or Capacity to believe in Christ is the most Natural act of Faith her Elicite Act and as much a work as is the Elicite Act of Hope or Love or of any other Virtue The People ask John 6. 28. What shall we do that we might work the work of God Our blessed Saviour Answers This is the work of God the work commanded by God 1 John 3. 23. but to be performed by you That ye believe on him whom he hath sent 'T is Mans Duty at God's Command and by his Assistance 2. Take Faith Redditivè in the Capacity of a Dispenser so it is much more a work and the Mistress of it for so she disburses all her Talents and she sets all other virtues a work and so pays homage to Christ in all Capacities As he is a Prophet so she hears his Voice and own 's his Doctrine as he is a Priest so she trusts to his Atonement and relies upon his Merits and Mediation as he is a King so she obey's his Laws and observes his Institutions she renders up the whole Man to the dispose of his Redeemer and makes him resolve with full purpose of heart to cleave unto the Lord and to submit to all his Commands and Impositions Take Faith therefore in the whole habitude and capacity of it and for a qualification to justification and life I may say 't is all in all It comprehends the sense of the word is so large the whole Principle of Grace and all the Effluxes and Egressions of it This Dr. Owen does acknowledge for speaking of Habitual Grace which dwels in us and makes it abode with us He saith thus This according to the dictinct faculties of our Souls wherein it is or the distinct Objects about which it is exercised receiveth various Appellations being indeed all but one New Principle of life In the Vnderstanding it is Light in the Will Obedience in the Affections Love in all Faith He that desires to be fully satisfied in this point let him consult the Learned and Judicious Divine Mr. Thomas Hotchki's in his Second Part of a Discourse of Imputed Righteousness Chap. 28. and especially the 29th where he treats hereof solidly and perspicuously St. James gives us a double instance or example of Justification by works Abraham and Rahab and concludes with a kind of demonstration thereupon ye see then how that by works a man is justified and not by Faith only Jam. 2. 21. to the end We must not therefore deny the Proposition in every sense For it is more modest to throw that Epistle quite out of the Canon as Luther did then to question the truth of this Doctrine in it But does not St. Paul contradict St. James No in no wise For in Christ Jesus he tells us neither Circumcision availeth any thing nor Vncircumcision and these two divided the whole World but Faith which worketh by love Gal. 5. 6. if nothing but Faith which worketh by love then no dead nor idle no other kind of Faith and if not avail to any thing then not to our Justification And 't is the Observation of P. Martyr Talem semper Apoâ—â—olus describit fidem cum de justificatione agit quae necessario Confessionem opera bona habeat Conjuncta Where the Apostle treats of Justification he always describes such a Faith as has Confession and Good-works necessarily joyn'd with it And Calvin upon the same Text tells us That the Apostle notes there which is the true Faith from which this fruit of Justification flows lest any man should pretend to an empty title of Faith instead of it For the true Faith ought so to affect the heart with the glory of God that the flame may break out and appear openly And a little after Caeterum viderint quid
give light to his Profession and Practice Hic erat Confessionis casus saith our Synopsis Here was a Case of Confession and so saith Lyserus in his Aulâ Persicâ p. 57 c. Fidem suam egregiâ Confessione testatur saith Oecolampadius He testifies his Faith by an egregious Confession He enters into his house but he does not shut himself up for fear for if he had done so he would have shut his Windows but he set them open on purpose that such as watcht to betray him might have the clearer prospect of his Faith and Piety Notandum est saith Mr. Calvin It is to be noted that 't was not the inward Worship of God that was here in agitation but the outward Profession of it When he saw his Faith was put upon the trial and an experiment to be made of his Constancy he would not so much as dissemble or counterfeit a forgetfulness of his Religion and Piety And no doubt the holy Prophet opened his Windows that by this help saith he he might consult his own Infirmity and stir up himself to a greater Liveliness of Faith and ardour of devotion And from hence we should learn saith Mr. Calvin when we are sensible or jealous of our own infirmity or coldness to collect all the helps and advantages we can to awaken our care and correct that torpour and sluggishness whereof we find our selves conscious This was the Prophets design when he opened his Windows towards Jerusalem Hoc etiam symbolo He had also a mind to let his Family see by this Symbol or Mystical Ceremony the Constancy of his Faith and his stedfast hope of the promised Redemption This is the sense and Judgment of Mr. Calvin Where we cannot but observe that the Holy Prophet out of the fervent zeal of an inward Piety made use of a Symbolical sign before the Princes of the Empire to protest the truth and sincerity of his Faith and Worship And also here was no special Command or divine Institution for the Practice yet it gain'd an approbation from Heaven and such as was attested and seal'd by a Miraculous deliverance Now that the Sign of the Cross among the Ancients was a Real protestation of their Faith and like Daniel's opening of his Windows to let others see what Religion he profest we have the attestation of no less man that Mr. Perkins who saith Annis à Christo 300 That the first Three hundred years after Christ the Sign of the Cross was taken for an outward Profession of the Faith used in their common course of life or their ordinary actions And a little before he reports thus Veteres se Cruce contra Daemones muniêrunt The Fathers used to arm themselves against the Devil with the Sign of the Cross not that they ascrib'd any such Power to the Outward figure but because they would make shew and profest to others Suam fiduciam in Crucem their Trust in the Cross that is saith he in the Passion and Death of Christ by this solemn Ceremony and use it also as he goes on Quodam quasi Monitorio fidem excitare as an Item or Watch-word to awaken and stir up their Faith which Conquers the World and all Evils in it Here from this Holy man we may observe That this transient Sign of the Cross was in use from the beginning and in the purest which were also the persecuting times of Christianity and 't was used upon a double account 1 As a symbolical Profession of their Faith 2 As a ready Monitor to excite and quicken the exercise of it This twofold use of the Cross Mr. Perkins does not disallow though with all good Protestants he utterly condemns the worship of it Crux non fuit à veteribus adorata The Cross was never worshipt by the Ancients much less with Divine Worship They had only a veneration for it that is saith he they used it with reverence and for an attestation of their Faith and extoll'd it also as a sign of their undaunted Belief in Christ crucified before the Gentiles and this they did even then when the Gentiles threatned them with Torments Thus Mr. Perkins Non sine causa saith Venerable Bede out of St. Austin c. 'T was not without cause that Christ would have his own sign fixt upon our Forehead as the seat of Modesty that the Christian may not be asham'd at the reproach of Christ. And Soto Hac ratione c. For this reason the sign of the Cross is made upon the Forehead of the baptized that as the Church of England also hath it They may not be ashamed publickly to confess the Faith of Christ and him crucified De la Cerda and Hugo Cardinalis say the same thing upon the same Text Rom. 10. 10. And the Learned Gerhard tells us also That Christians to shew they were not asham'd of the Cross of Christ painted it upon the midst of their Foreheads and Cyril of Jerusalem long before him exhorts the Christians after this manner Let us not be asham'd of Christ crucified but with our fingers let us imprint the Sign of the Cross upon our Foreheads By these and a multitude of other Testimonies which might be produced 't is evident that the Sign of the Cross hath alwaies been lookt upon as a Real Confession of the Faith of Christ crucified and a symbolical Protestation of it so that we may sum up our Discourse in short after this manner Confession is an Act of external Worship under a General command of Christ which does bind Semper though not Ad semper and consequently the Duty is alwaies lawful though not alwaies in prudence practicable 2 That a General Command comprehends all particular Instances 3 That the Sign of the Cross is one Instance of Confession and so determined by the Authority and Practice of the Church From which premisses it will unavoidably follow that we are under an obligation to observe it And indeed there is sometimes a necessity for it for a confession by word of mouth or by subscription is neither practicable nor possible at all Times by all Persons in all Places Some have their Tongues cut out some are mute and speechless some are among Barbarians who understand not their Language Some other way therefore is to be pitcht upon and what should that be rather then what may reasonably be concluded from such intimations of Holy Writ as these Looking at Jesus who endured the Cross despising the shame And I have determined to know nothing but Christ and him crucified and God forbid that I should glory save in the Cross of our Lord Jesus Christ and If any man will be my Disciple let him deny himself take up his Cross and follow me From which expressions granting a Real Confession of the Faith or a Symbolical Protestation of it to be requisite what could be more convenient than that which hath been in use as far as we are able to collect from the
promise before God That God would preside amongst them and direct them into all truth and equity The Church of England requires no such subjection As to the twentieth Article They object first against the Substance and secondly against the Superfoetation of it since the time of Edward VI. 1. That the Church hath power to decree Rites and Ceremonies This they say is false or at least a truth which hitherto they have not been able to discover This is a bold Charge against the Church of England That she obtrudes a falshood to be subscribed But doth it not argue an affected blindness in these Dissenters that they will not see the Churches Power or else a malicious obstinacy that they will not acknowledge it But To clear the Article it will not be amiss to declare what we mean by Church and what is intended by Rites and Ceremonies which we assert the Church hath power to Decree and establish As to Rites and Ceremonies David Rungius for the Lutherans tells us That the necessity of Order and Decency which the Apostle injoins doth require that there should be some Ceremonies in the Church and among the Calvinists it is the peremptory assertion of Zanchy That the Church of God on Earth never did or ever can want Ceremonies cum sine Ceremoniis c. because the Faithful can neither grow up into one body nor perform any publick Worship to Almighty God without them Hereupon Grotius has very well observed That the Christian Church as established by Christ and propagated by his Apostles and their Successors is a Body joined together not onely in Opinions as the Sects of the Philosophers nor in Rites and Ceremonies only as the Pagans of old nor in Government onely as the People of Poland sed in tribus his vinculis colligatum but a Body bound up together in all these three Bonds of Union To this effect others have observed that there are two sorts of Laws prescribed to the Church of God some concern the very essence life and substance of Christianity and the necessary Acts and Duties of Faith Hope and Charity And these are the primary the principal and fundamental Laws of Christs Kingdoms these are of Christs own Institution and appointment and for any Church to pretend to a power herein is Vsurpation In reference to these Laws and Ordinances the Church hath but the Office of an Ark to preserve and keep them and of a Pillar to support and declare them to the World Other Laws are secondary and suppletory having respect to the circumstances of those principal Acts and Duties and tending to the more facile and commodious observation of them These Laws may be called positive and inservient for that reason and the whole Legislative power of the Church consists in making Laws of this inferiour nature To this purpose Zanchy observes a twofold Power given to the Church one definite and determined quatenus scilicet determinata praescripta habet mandata ultra quae non licet progredi Inasmuch as it hath Commands determined and prescribed which it ought not to transgress And such is the Power which the Church hath in preaching the Word administring the Sacraments c. The other Power of the Church is indefinite and more ample whereby according to the circumstances of time and place and as shall seem most expedient She may appoint many things of their own nature indifferent that may make for good Order Decency and Edification Sub Ceremoniarum nomine complecti quicquid externe geritur ad cultum divinum celebrandum religionisve causa peragitur saith Joan Bunderius Under the name of Ceremonies is comprehended all that is outwardly acted in the celebration of Gods Worship or performed for Religion sake But this definition takes in all Gods external Worship even the Holy Sacraments are Ceremonies in this sense and notion Whereas the Rites and Ceremonies we treat of have their Scene in a lower Sphere among things indifferent Such are The Time of Publick Worship not onely as to the ordinary proportion but likewise as to extraordinary occasions for Fasts and Festivals The Persons in their several stations and parts of the Ministration The Place with all the Furniture of Books Utensils and Ornaments thereto belonging The Forms of all particular Offices and Administrations The Ministerial Habit and the Gestures both of Priest and People respectively in the performance of Divine Service with all Observances Actions and Circumstances of Deportment pro hîc nunc in Religious Assemblies which may be judged more commodious to procure Reverence and Devotion or to add Solemnity to Gods Publick Worship and Service These in the general are called Rites and Ceremonies and as to the Specification and particulars of them they are in the Churches power and are left to the prudence and care of Governours to determine and set in order But we meet with Complaints in many Holy men and learned Authors That the Church of God hath been made a Theatre of Ceremonies many of which are unintelligible and some of them opposite to the Word of God and yet in these men place their righteousness and holiness and in these consist the whole Practice of their Piety These Ceremonies are made matters of Merit and of Merchandice too Remission of Sins and other Spiritual Effects are attributed to them they are made so essentially necessary as if Christ could not save us nor be served at all without them The Grievances which have afflicted godly minds upon this account do arise 1. From the number and multiplicity of these Ceremonies 2. From their Futility and Lightness 3. From the necessity and value that hath been put upon them And lastly From the use and end that hath been assigned them And indeed they are not onely vain as our Saviour calls them but pernitious when through the high esteem men have for them 1. They do depretiate Gods Word and Ordinances 2. When they incumber and justle â—ut Gods substantial Worship and Service 3. When men rely upon them in an expectancy of grace and life from them as if the use of these could supply the want of Reformation and amendment That we may not split upon this Rock we have certain marks given us by the great Apostle to steer our Course and Practice by and those marks are four The Ceremonies ordained must be 1. Expedient 2. Decent 3. Significant 4. Prescribed by Authority 1. They must be expedient and that requires two things 1. That they be few and easie 2. That they be safe and inoffensive 1. They must be few and easie because we are not under the Law but under Grace and Christs Yoke is easie his Burden light Whereupon he hath knit together the Society of Christian People novi populi by Sacraments in number few in their observation easie and in their significancy most excellent saith S. Augustine who therefore towards the end of his 119. Epist. complains that
his Institution because Eorum tantum est signum instituere qui jus habent promittendi signatum potentiam applicandi He only has power to appoint the sign who has right to promise and power to apply the thing signified In this we are agreed 2. As we are agreed in the Author so in the Matter of a Sacrament Sacramentum est sacrae rei signum saith St. Austin A Sacrament is the sign of a thing Sacred yet not every such sign for then we should multiply Sacraments beyond reason but such a Sacred thing as sanctifies the Receiver Sacramentum propriè est signum rei sacrae in quantum est sanctificans Properly a Sacrament is the sign of a thing Sacred inasmuch as it is ordain'd to Sanctifie 3. We are agreed in the effect and end that God by the Mediation of his Sacraments gives his Grace to such as are worthily prepared for them and made partakers of them 4. We are I hope agreed too as to the Constituents of a Sacrament To the making of a Sacrament the word is required the word of Consecration the operative word Sermo operatorius as St. Ambrose calls it Accedit verbum ad elementum fit Sacramentum the word apply'd to the Element does make a Sacrament saith St. Austin We acknowledge saith Zanchy that a Sacrament is a visible sign But of what of an invisible Grace But whence has it this habitude to be a sign of such a thing from the word of Christ's institution saith Zanchy From hence 't is evident that the sign of the Cross is far from the Nature of a Sacrament in the proper Notion of the Church For 1. It has no office of Consecration to hallow it no word of Prayer or Benediction bestow'd upon it 2. It has not Christ for its Author we do not find we do not say He gave it institution to that effect 3. It has no internal sanctifying Grace for its Matter And from hence it will undeniably follow 4. That it does not confer convey or exhibit Grace as the end of its appointment It is the Resolution of Fran. Hallier a sober and learned Sorbonist Nullum signum practicum gratiae habitualis ex opere operato eam Conferens instituere potuit Ecclesia The Church cannot institute any practical sign of habitual Grace that can confer that Grace ex opere operato because it is in the Power of God alone to confer habitual Grace upon us Nor can the Church of God appoint any sign to confer supernatural helps and motions of Grace ex opere operato because Actual Grace is no less supernatural than habitual and God is equally the Author and Dispensor of them both And secondly saith He we cannot understand how any spiritual or supernatural effect should follow upon the putting of any sign unless we have some Covenant or Divine Promise to warrant us that such effect is annext to such a sign but saith he we have no Testimony either of Scriptures or Councils or Fathers to assure us of any such Promise And for the sign of the Cross in Baptism wherein we are now particularly concern'd it has no peculiar reference to God or the sacred Rite of Baptism but to the Congregation into which we receive the baptized and to the duty as to the end unto which he is consigned that he should not be ashamed to confess c. This therefore is appointed to assert our Privilege and the duty incumbent upon that account So that in the use of this Ceremony there is no Divine Authority presumed no Consecration perform'd no Promise pretended no Grace expected among us We cannot therefore be supposed to use it as a Suppletory Sacrament Nor tho' of very great Antiquity was it ever design'd to add any the least Melioration Virtue or Efficacy to our Holy Baptism but used as a Collateral Appendage and Contesseration of our solemn Engagement to notifie our Relation to a Crucified Redeemer to assert our interest in the Merits of his Death and Passion to put us in mind of our Christian Profession and to excite us unto our Duty After this account if the Offence of the Cross be not yet ceased I shall add these further Considerations for the Reader 's satisfaction 1. These Dissenters make use of these words Humane Sacraments Symbolical Rites Mystical Ceremonies out of design to make a noise to amuse and affright the scrupulous and common Reader The word Sacrament is of a very large signification An Oath is call'd a Sacrament so is the Creed by St. Austin and the whole Christian Doctrine by Tertullian In the vulgar Latin Marriage is a Sacrament Eph. 5. 32. so is the Incarnation of Christ 1 Tim. 3. 16. Nebuchadnezzar's Dream Dan. 2. 18 30 47. The seven Stars and Candlesticks Revel 1. 20. The use of that word therefore whatever these Dissenters make of it is no matter of offence or objection in this case 2. We may make a sanctified use of all Creatures of all Works of Art and of all emergent Accidents This cannot in Reason be denyed for by this holy usage of them we turn them into a Ladder and by them our minds ascend up to God And such outward and visible signs have an aptitude to that effect Signum est quod praeter speciem quam ingerit sensibus facit aliquid aliud in Cognitionem alias Cogitationem venire saith St. Austin A sign is that which brings something else into our thoughts and knowledge besides that which it offers to our senses And such signs whether they be Natural or Arbitrary if the things suggested by them or collected from them be spiritual and heavenly it makes no matter of consequence whether they be called Mystical Ceremonies Symbolical Rites or Humane Sacraments For they are really nothing else but outward and visible things applied to a spiritual and heavenly use That such signs or Humane Sacraments or Mystical Ceremonies call them what you will are not only lawful but laudable and of good use is easie to evince What if the sight of a Dial puts me in mind that my life is as a shaddow that departeth and if I make the like reflection upon the striking of the Clock and thereupon break out into this Ejaculation So teach us to number our days that we may apply our hearts unto Wisdom What sober Christian could blame me for it He was not an ill Man who took occasion from the Feast at which he was entertain'd to cry out Blessed is he that shall eat bread in the Kingdom of God And our Saviour took occasion from thence to discourse of his great Gospel Supper There may be much Divinity and much Moral Duty taught by Hieroglyphicks and Natural Religion taught the Ninevites to put on Sack-cloath to publish their sorrow and humiliation Jonah 3. 5. to the 10th We have need enough of such helps and God himself directs us to the use of them Go to the Ant to learn Industry and
very Famous in his Generation 'T is Mr. Perkins in his Cases of Conscience concerning the Gesture to be used in Prayer wherein he lays down these Three Rules he speaks of Publick Prayer 1. When Publick Prayer is made in the Congregation our Gesture must always be comely modest and decent 2. All Gesture used publickly must serve as much as may be to express the inward humility of the heart without Hypocrisy Now these kinds are manifold saith he some concern the whole Body as the bowing thereof the casting of it down upon the Ground Some again concern the Parts of the Body as lifting up of the Head the Eyes the Hands bowing the Knees c. Touching these the Scripture hath not bound us to any particulars 3. Therefore we must saith he in publick Prayer content our selves to follow the laudable fashion and Custom of that particular Church where we are For to decline from Customs of particular Churches in such Cases often causeth Schism and Dissentions And what he says upon the Epistle to the Galatians to the same purpose is worthy to be noted and seasonable for our Christian Practice The use of the Law among the Jews saith he was to shut them up into the Unity of one Faith and Religion For this Cause they had but one Temple one Mercy-seat one Highpriest c. Hence it follows saith that Holy man that in a Godly and Christian Common-wealth when true Religion is established there may be no Tolleration of any other Religion For that which is the End of God's Laws must also be the end of all good Laws in all Common-wealths and Kingdoms namely to shut up the People into the Unity of one Faith The Church of the Jews saith he is called a Fountain Sealed a Garden enclosed Cant. 4. 13. a Vineyard hedged in Isai. 5. 5. Psal. 80. 13. And here viz. Gal. 3. ver 23 24 25. we see what is the Hedge or Wall of this Garden or Vineyard namely the Regiment or Policy of Moses by a Threefold kind of Law This admonisheth us saith he to respect and with care to observe good Laws because they are as it were Hedges and Fences of all good Societies and the breaking of them is the pulling down of our Fence Thus Mr. Perkins from which principles of his good God! How much are these times degenerated and let all the World judge who honours the Reformation most they who professedly violate or they who zealously maintain the Laws and legal establishment of it 7. We may add That the Church hath this Power not only in Sacred Rites and Acts of external Worship but also in such as are civilly decent and such is the Womans Vail which I look upon not as a thing properly Religious or Sacred but only as a decent Habit according to custom common estimation and the Law of Nature especially in Ecclesiastical Assemblies whereupon Bullinger concludes his Commentary upon that head thus Haec verò de Habitu Ecclesiae ingredientium dicta sufficiant This shall suffice to have spoken touching the Habit of such as approach the Church of God And now one of the Apostles Instances when he is giving Orders to establish Decency in publick Assemblies being in the matter of Habit methinks this should be warrant enough as a General Rule for the use of the Surpliss by Ecclesiastical Ministers in the Publick Offices and Administrations of the Church For to Officiate naked is against Natural Decency and so dishonest to Officiate in a Fools Coat or some singular Habit taken for it is ridiculous and scandalous And such as are peculiarly seperated to the Service of the most High God why should not they be distinguisht by special Habits in the publick and solemn Administration of their Sacred Offices as well as Civil Judges Mayors and other Publick Officers Does this make any alteration in the substance of Religious Worship Quòd veteres Episcopi coenam administraturi aliam induerint Vestem ad Mutationem Coenae nihil pertinet saith Zanchy That such as Administer the Holy Office do put on another Vesture this does not change the Worship but adds solemnity to it To prevent indecency we have the Order of a just Authority to determine the Point And our Governors for their direction besides the light of Nature and common custom where any Religion was in Vogue had the Rule of Analogy from the Vests of the Priests and Levites in their Solemn Assemblies under the Law and an Invitation by a fair Allusion to that Practice in the Vision of St. John Apoc 7. 13 15. And what Habit more Decent then White to represent that Holiness becomes both the Priest and the Christian Profession aswell as the House of God However this being about the use of a Habit in Ecclesiastical Assemblies as was the Womans Vail which the Apostle gave special Order for it must certainly be comprised under the General Rule of Decency and consequently as such under the command of God according to the Observation of Hemmingius In 1. ad Cor. 14. 37. Sunt Mandata Domini quae hîc à Paulo praecipiuntur quantum quidem ad Genus attinet quatenus praecipiunt Decorum Ordinem in Ecclesia Publicae aedificationis Pacis gratia They are the Commandments of God which are there injoyn'd by St. Paul as to the Genus or Generality of them inasmuch as they require Decency and Order in the Church of God for Edification and Peace-sake As to Kneeling at the Sacrament a Ceremony much scrupled at heretofore much need not be mentioned to Judicious Persons For Kneeling it self is undoubtedly an Act or Part of God's External Worship and not a Mere Rite or Naked Ceremony 't is suggested by the Law of Nature dictated by Common Sense and the Reason of all Nations and declared to be our Duty by the Second Commandment of the Decalogue A Gesture so familiar and frequent at our Prayers that 't is many times put for the whole Duty aswell-under the Old as under the New Testament Micah 6. 6. Ephes. 3. 12. Zanchy makes it a Part of Adoration or External Worship Where the bowing of the Knee to Baal is disapproved and they are commended who did not bow the Knee to him Whereever we find a Command that every Knee should bow to God and Christ In all those places the Speech is not of Internal but of External Adoration Whence 't is easy to Collect that God requires External Adoration also and External Worship as the Testimony and Fruit of that which is Internal Zanchy and Mr. Perkins is clear and express for it Adoration in general saith he is outward Worship signifying and testifying the inward Worship of the heart More especially by it we must conceive the bowing of the Head and Knee the bending and prostrating of the Body the lifting up of the Hands Eyes and such like And a little after Adoration that is due to God the Creator must not be social