Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	command_v	law_n	moral_a	2,108	5	9.1759	5	true

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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

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

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

so to distinguish unless it can be shewd which yet hath not been done that the distinction hath footing in the Word of God The Papists and Lutherans do in this manner plead for the Use of Images in their Churches Images are Lay-men's Books by them they are put in mind of the Death and Passion of Christ they may see more at once represented by them than they can read in many hours What Answer do our Divines return unto them but this That the Word and Sacraments were appointed of Christ to teach Conc. Seno sense Harm Conf. Helver cap. 4. fol. Synt. Tom. 2. l. 6 7. 19. in secundo praec Par. in Gen. 28.18 De secundo praec tit de Imag. c. 15. resp ad Arg. 9. 10. Faith cometh by hearing not by seeing or gazing Jew art ador div 10. Mart. in 1 Reg. 7. Gualter in Heb. 2.18 and that to add to them is presumptuous against the Lord in●urious unto his Ordinances that teaching to the Eye is sufficiently performed by the Sacraments and that the Lord for Instruction of his People commanded his Ministers to preach not to paint Faith saith Zanchius is to be promoted but by what means such as God hath ordained viz. The Word and the Sacraments God would have us to be taught divine things and all men as well vulgar as others to know things belonging to their Salvation But whence or of what Instructors Of those that he hath given to be Teachers unto us not of those that do please our selves He hath given unto us the Book of the Creatures whence we may know many things of God He hath given us the Book of the Scripture which he would have continually to be read and to be explained in the Church What canst thou desire more He hath given Sacraments Glasses of divine mysteries He hath instituted us a Ministry and ●●arged us to exercise our selves daily in the Law of God Ought not these Books and Teachers to be sufficient for us Now a significant Ceremony is an Image or a Representation to teach by striking the sense and what is said against Images must necessarily hold against them also so that either we must take part with the Lutherans and Papists against the Worthies of our Church or acknowledge the former distinction to be vain and of none effect Nay let this distinction be of any weight and the Papists must be acquitted in their Oyl Cream Salt Spittle Crosses Lights Tabers and the rest of their rotten Customs wherewith they have besmeared and defiled the Ordinances of God for none of these be held by them to be of absolute necessity A second Answer there is given to this Argument of no more strength than the former viz. That to devise Signs of spirituall things is unwarrantable but not to ordain Ceremonies that shadow forth some moral duty which Man oweth to God But this is barely spoken not proved by any passage of holy Writt and may as easily be cast off as it is brought forth The Scripture doth not teach it lawful for Man to devise mystical Signs appropriated to the solemn Worship of God to represent moral duties when it forbiddeth by any devised Sign of that Nature to shadow forth spiritual duties and what we learn not thence in matters of this kind we dare not receive When the Lord was pleased to instruct his Church by Types and Figures he himself appointed not onely those that did prefigure Christ but such also as served by their signification to teach moral duties All mystical Rites the Lord himself precisely prescribed Exod. 25.9.38.39 39.42.43 1 Chro. 28.12.19 2 Chro. 29.25 1 Chro. 24 19. 2 Chro ● 8.14 laying a strict charge upon Moses to make all things according to the pattern shewed him which Rule was religiously observed by all religious and worthy Reformers of Religion afterwards not one adventuring without special direction from the Word of God to add any thing thereto or alter ought therein Again Duties moral and spiritual are parts of God's inward worship and Ceremonies ordained to teach either of them by mystical Representation are parts of his outward Worship and Service and so the matter is one whether the Sign doth shaddow forth a morall or spiritual duty for it is not the particular good thing signified by the Sign but the Institution of it to that end that makes the Worship true or false If it be appointed of God it is true Worship let the signification be moral or spiritual if of men it is false Worship whatsoever it be set a-part to represent or teach in our intention in the solemn Worship of God In defence of Images it is objected that Paulinus Nolanus Bishop commanded the History of the Old and New Testament to be painted in his Church and that to this end that the People might be drawn from surfetting and drunkenness when they met together to banquet in that place being busied in viewing and beholding Images See Jewel's Apol. par 5. cap. 3. div 1.2 Our Divines reply that the Authority of man ought not to seem any thing against the plain and manifest Word of God and Nolanus and his followers did offend the more grievously Martyr part 2. c. 5. S. 23. that they adventured to do that which the former Fathers did alwayes disallow whereby we see what the judgment of Ancient and Modem Divines is touching Images setup in the Church to represent or put in mind of Moral duties And if Images must be abolished significant signs of mens devising by the same reason remain under condemnation for they are Images that is certain figures having relation to the exemplar or certain pictures with relation of representations 3. No Act Ordinance nor Institution contrary to a general Negative Commandment is lawfull unless that Act Ordinance or Institution be in special warranted by the Word of God for the Scripture should not be sufficient to make the man of God that is the Minister or Prophet perfect to every good work if an Act in special might be lawful without particular approbation which is in general condemned as unjust and evill If we find that holy men of God did some particular things 1 Sam. 7.17 1 King 18.32 D●●●● 2.5 6 7 13 14. which were generally forbidden in the Law as Samuel built an Altar at Ramath Elias the Prophet on Mount Ca●mel when by the Law it was not lawfull to offer any Sacrifice but before the Lord in the place which he should chuse We must know they did this by special direction and extraordinary instinct The Lawyers say Generi per speciem derogatur Sext. de lib. 5. tit de regulis Juris 33. Digest l. 50. tit 17. regul 80. That a particular doth derogate from the general And in these places where a special fact doth not agree with a general Precept there the Scripture is not repugnant unto it self but by the special it is derogated from the general But though it

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