Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	conscience_n	evil_a	sprinkle_v	3,712	5	10.9699	5	true

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

the Promises ratified assured by them than express the common nature of a Sacrament In orthodox Writers a Sign of God's Promise and a Seal of his Will and Pleasure are put for one and the same And whether we look to the truth of the thing it self or the Arguments which are brought to prove the lawfulness of devising symbolicall and analogicall Signs we shall find it as lawfull to devise Signs obsignant of God's Promises as significative of his pleasure and man's duty For to be a Teacher of the Understanding and Exciter of Devotion requireth power supernaturall no less than to be 〈◊〉 ●●firmer of the heart and he that hath Authority to ordain means ●●●mal for any of these ends can blesse them for all he that ca●●● appoint them for any one can do it so none they being all supernaturall exceeding the power of any Creature Man hath as much power to seal what he cannot bestow as to teach by his own Sign that which he cannot blesse to that end The Institution of means serving for the spirituall Instruction of the Church pertaineth to him that blesseth them to him it belongeth to ordain Seals of his Promises that can confert the Grace promised and both these are peculiar to one alone the Lord of All. The arguments that are alledged to demonstrate the liberty of the Church to Institute and devise significant Ceremonies do speak for power to ordain Signs obsignant if they conclude any thing at all Solomon they say built a brazen Altar and set it besides the Altar of the Lord offering thereon burnt Offerings 2 King 18.22 Apo. 6.9 H●b 13.10 Matth. 23.19 with Job 17.17 Exod. 24.4 Here is a humane Invention a new Ceremony having necessary relation to Worship in Sacrificing And was not the Altar appointed for Burnt-offering an essentiall part of God's Worship in time of the Law was it not a Type and Sign obsignant of Christ and his Grace was not this Altar erected by Solomon for the same principall and speciall end and use Jun. Innor in Exod 24.4 Par. in Gen. 12.7 Mart. loc com part 4. cap. 12. Sect. 21. Polan Synt. tom 2. lib. 9 cap 36. Fulk against Rhem in Mat. 23.19.8.7 Biza Epist 8. Zepper de Saer l. 2. Maldon in Jo. 20. Rhem. in 1 Tim. 4.14.18 Martyr thus reasoach against the Popish Consecration of Holy-water It is not the condition of men to institute Sacraments at their own pleasure because that is proper to God alone and to none besides him for Sacraments be Instruments of the Holy Ghost Mart loc com p. 4. c. 9. Juni Annot. in Exod 25. Assunsta adve●●atem rerun figurandam ●nt coassun●pta non propter siguram rerum sed propter Naturam figurarum for which God hath ordained the Brazen Altar to be erected An Altar was a principal Instrument of divine Service saith Martyr The Altar in the Temple was a figure of Christ's only singular true Sacrifice once offered and never can be sacrificed again saith Fulk our of Augustine Now if the Church in the time of the Gospel may take upon her to devise new significant Signs in God's Worship from this Example of Solomon and that such as be in kind different from them that are instituted of him She may challenge Power to ordain Signs to ordain obsignant Sign of Christ and his Grace essentiall parts of God's immediate Worship and in their proper and peculiar ends one with Baptism and the Lord's Supper as that Altar served to the same purpose that the other did which was builded by the express Commandment of the Lord. Again it is very usual with Writers protestant and Popish to call external Ceremonies signifying holy things by the name of Sacraments Sacramentalls or Sacramental Actions It is objected If signification be a principall part of a Sacrament then all the Moral Signs used in the Levitical Worship as namely Bells Lavers Lights Candlesticks and other Ceremonial Instruments even unto the very Snuffers of the Tabernacle should things taking their denomination from the principal parts be properly deemed Sacraments And the like may be said of Hog's Flesh from touching the Corps of the dead from Linsey-wolsey Apparel and a hundred such others whereby diverse Moralities are signified but no Sacrament implied but this nothing infringeth the strength of the former Reasons For the Cerenionies of the Law were either taken to figure out the Truth of things or co●flumed for the Nature of the Figures not for the Figure of things which were onely annexed to the Figures but of themselves did not figure o● point out any spiritual things Of this sort were many things pertaining to the Tabernacle Ark Altars and Sacrifices which did not by themselves typify any thing but onely pertain to the material constitution of the Type And amongst them are the Snuffers and Tongs of the Tabernacle to be reckoned for it cannot be shewed that of themselves they were ordained to represent any mystical Promine or spiritual Duty but did onely belong as necessary Ornaments to the Service of the Tabernacle Therefore we may exclude them from the number of Sacraments and yet hold the common Nature of a Sacrament to consist in proportion betwixt the Sign determined to signify and the thing signified Secondly amongst the Signs here degraded as unworthy the Name and not participating in the Nature of the Sacraments such are mentioned as did seal and assure spiritual promises Psal 119.105 Prov. 6.21 2 Pet. 1.19 Rev. 4.5 and not barely teach or signify moral duties The Gandlesticks and Lights did they not signify the light of the Divine Word and Holy Scripture by the power of God's holy Spirit enlightning the Church of God The washings in the Law did not they seal the purging away of Sin by the Blood of Christ Heb. 10.22 Psal 26.6 and that we being sprinkled in our hearts from an evil Conscience and washed in our bodies with pure water might draw near with a true heart in full assurance of Faith The High-Priest was a Type of Christ Exod. 28.2 our Mediator and the Bells of Gold that were placed upon the Ephod did shaddow forth the Voice of Christ which was to be heard of the People in his Teaching and Instruction Wherefore if a Sacrament be a Sign of God's Grace or free Promise the Lavers Lights Bels Candlesticks used in the Levitical Worship may truly be called Sacraments Heb. 9.2 And by Anthority from the Apostle Heb. 8.5 9.24 calling things that pertained to the Service of the Tabernacle Examples Shadows and Figures of heavenly things worthy Divines have not spared to call them Sacraments Thus writeth Augustine De Catech. rud c. 20. Ideo multis Sacramentis visibilibus onerati sunt quo servili jugò premerentur in observationibus ciborum in Sacrificiis ammalium in ali is innumer abilibus quae tamen signa erant rerum spiritualium ad Dominum Jesum Christum ad Ecclesiam

is to shew what lawful and holy Worship is Esay 29.13 Matth. 15.9 not what worship in general For many things are worship which God never required That Worship is true which God commandeth that false which man deviseth that sincere that proceedeth from an honest heart a good conscience Psal 78.34 35. and faith unfained that hypocritical which cometh from an halting divided double heart or is performed by the outward man alone But truth and sincerity being speciall adjuncts of worship appointed and commanded of God cannot come within the definition of worship in general And as the means that God hath appointed to seal his promises or teach obedience be acts of divine service So the means that man shall devise or invent of himself for that end and purpose must needs be worship also If God be worshipped when obedience is taught by the preaching of the Gospel or his promises sealed by the use of the Sacraments When the same duty is taught by visible signs or the promise confirmed by new devised seals he is worshipped and honoured for every action whereby God is worshipped is worship and every work whereby obedience is taught is obedience or service From hence it appears that the definition of essential worship to be That which is necessarily required to God's service so as that the contrariety thereof must needs displease him is too short as that which agreeth not to all worship but only to that which is true and ordained of God For we know many Traditions Customs and Ceremonial observations are obtruded upon the Churches as worship the contrary whereof would please and not displease God Were not the precepts of men reprehended by the Prophet Esay the Pharisaical washings taxed by Christ Esay 29.13 Matth. 15.9 Mar. 7.7 Col. 2.23 and other Ceremonial observations condemned by the Apostle Paul as matters of worship though false and erroneous How could there be any will-worship if all worship were necessarily required of God Neither are those Ceremonies only to be reputed essential parts of worship that be urged with opinion of Sanctity Necessity Efficacy whether true or false but those signs also that are devised to be means of spiritual instruction by their notable and mystical signification It being a part and means of his worship to teach his worship To place the worship of God in Faith Hope and Love only and not in external Rites and Ceremonies is contrary to Truth and Reason For then the Ceremonies of the Law the Sacraments of the New Testament must be reputed no parts of Gods essential worship which is most absurd Calv. Inst l. 4. c. 10. Sect. 9.12 The Papists are accused by the Learned of our side to place the Worship of God in their vain Traditions and Observations What worship do they in end only accessary and accidental as some call it No but essentiall and substantial and yet they speak of Rites and Ceremonies which by the Canons and Constitutions of that Synagogue are not mainained to be of absolute necessity to salvation as they plainly profess and our Divines acknowledg Whereby it is not hard to gather what is meant by essential or substantial worship that it stands not only in internal duties but also in external Rite and Ceremonies which are acknowledged to be of no absolute necessity Now the better to conceive what warrant every part of Gods service must have from the Scripture three things are to be distinguished in it The first is the essential worship it self whether concerning mans duty or the means of his Instruction The second the natural Ceremonies or voluntary compositions or gestures of the body as are with moderate deliberation used to shadow forth the hidden motions affections and dispositions of the mind that are begotten by the consideration of Gods excellent Greamess Majesty Goodness Love c. The third is the circumstances and order of performance which is by some called accidental or accessary worship such as concern time place person and manner of performance all which are required in the celebration of Gods worship Thus Divines make a difference and that necessarily betwixt the substance of worship and the things annexed to it as necessary circumstances And as we must distinguish the substantial means of worship from the external testifications of inward devotion by natural Ceremonies so must they be distinguished from bare and naked circumstances of time place and manner of celebrating divine Mysteries for circumstances are meetly accessaries to worship no parts thereof if we speak properly according to the ordinary acceptation of the word 1 King 19.18 Hos 13.2 Ezek. 18. 6. in Classical Authors But the gestures of the body made and purposely framed to shadow forth the hidden affection of the Soul are external acts of adoration and worship The true worshippers of God are distinguished from Idolaters by this that they had not bowed the knee to Baal Kissing bowing to an Image is condemned as a service of the Idol and the whole worship of God is oft-times signified by the terms of kissing Psal 2.12 Esay 45.23 Phil. 2.9 10. Ephes 3.24 Joh. 4.20 21. 1 Reg. 8.54 Ezr 9.5 Deut. 4.19 Psal 95.5 Matth. 17.4 Matth. 2.1 11. bowing kneeling adoring falling down before him In the old Testament the worship of God is noted by this word Carah which signifieth the bending of the knees or hams Kadad which signifieth to bow or nod the head Sagad almost of the same signification Schaphel Schachah and Shacack which signify to bow the whole body and sometimes to fall flat upon the ground In the New Testament Gods Worship is noted by these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to bow the knee and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to worship by kissing and casting down himself at the knees of another What that to adore is to give honour with the gesture of the body aswell as with the mind or words Priscianus and Nonnius derive the word Adoratio of Ador which signifieth fine flower or corn whereof fine Cakes were made which the Romans used in their Sacrifices Valla derive it of oro but yet he saith Adorare nihilominus sine ore sieri not sine flexu genuum ac gestu corporis It implyeth in it three acts first An apprehension of the excellency of that which is adored Secondly An act of the Will desiring to do something to testify our acknowledgment of this greatness and our subjection and inferiority Thirdly An outward act expressing the same The two former are internal the last is outward bringing that to light that was hid in the heart but the Hebrew Greek and Latine words signifying adoration do note an external humiliation and either a prostration of the whole body or of some part viz. the head or the bending of the knee or kissing of the hands to shadow forth and express the internal affection of the heart which is the Soul and life of external worship But if it be