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 theiâ— 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. Concâ—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 Arâ—â—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 Aâ—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 Riteâ— 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
they answer Nay to this demand let us take heed to our selves that we presume not beyond commission Cut off those places before cited the Papists grant the perfection of the Word of God may well be concluded Our Writers do substantially prove the sufficiency of the Scripture in matter necessary to Salvation because we are forbidden to add ought to the Word written for of that the Teâ—â— is meant or to take ought from it and by the same reason the sufficiency of the Scriptures in matters Ceremonial is established for thse places must be understood of Ceremonies no less then other things Descrip q. 8. prop. 1. Zanchius thus urgeth this argument And lest any Papist saith he should except and say Neither do we think it lawfull to add to those things which pertain to Internall and so to Spirituall piety and worship of God but onely the Controversy is of external Ceremonies I pray you consider of what things the Lord speaketh in that Chapter Deut. 4. Of what Ceremonies sacred Rites and Judicial Laws for in the Hebrew it saith thus Hear now O Israel the Statutes and the Judgments That word Hachukim doth properly signify Ceremonious Rites of worship Therefore the Lord would teach that nothing is to be added not onely to the Moral Precepts and internal worship but also to the Ceremonial-Rites and Institutions which may be further confirmed against our Adversaries by the Authority of the vulgar Translation Interpreting it in Deut. 4.5 Ceremonies And the Opinion of Stapleton Relect. prin fid doct cont 4. q. 3. art 3. arg 10. Answ to the Adm. pag. 30. who making answer to that place alledged by our Divine to confirm the perfection of Scripture against unwritten traditions saith It is especially to be understood of the Ceremonies This is acknowledged by D. Whiteg God saith he in the old Law to his people prescribed perfect and absolute Laws not onely Moral and Judicial but Ceremonial also neither was there the least thing to be done in the Church omitted in the Law And therefore for them at that time and during that State it was not lawfull to add any thing nor take any thing away no not in Ceremonies and civill Laws Bill de Pont. Rom. l. 4. c. 17. The Jews saith another had a Prescription of particular Rites most fitly agreeing to the Polity of their Church and Common-wealth But what hath God left no greater liberty to the Church in the time of the Gospel to ordain significant Ceremonies than was before given unto the Synagogue of the Jews No surely both the Jewish and Christian Church are tyed to the direction of the Scriptures without which they might not presume to do any thing in these matters How can these places be alledged with truth of reason against our Adversaries to prove the perfection of Scripture in opposition to unwritten Traditions If the Church have authority now to ordain Ceremonies without direction of the Word which then she had not easily might they reply That that Injunction did not concern us at this day seeing more liberty is given to us touching the Institution of external Rites pertaining to the worship of God then was granted to the Jews And if we may add without warrant of the Word what and where they might not Surely the Scripture was a perfect rule to them In another manner than it is to us Zanchius therefore objecting in the name of the Papists That if these places must be understood of the Ceremonial Law then it pertaineth not to us inasmuch as the Ceremonial Laws are now changed maketh answer That that Precept doth pertain to us which is manifest saith he if you consider the end of the Commandment What end That we should obey those things and those things onely that God hath commanded adding nothing detracting nothing Therefore when the same God hath by his Son given Precepts concerning Ceremonies of the New Testament and willeth us simply to obey them the force of that Precept remains Thou shalt add nothing diminish nothing Matth. 28.19 20. Moreover Christ himself plainly commandeth the same Baptize them into the name of the Father Son and Holy Ghost teaching them to observe whatsoever I have commanded What is this but ye shall not add or diminish Again what is that that the Apostle saith I have received of the Lord what I have delivered unto you but that it is not lawfull to add nor diminish Then he concludes Therefore the force of the Precept in Deuteronomy Zanch. de secundo praec tit de ext cult q. 1. Tam igitur nobis non licet addere his vel detrahere quam eriam non licebat Judaeis addere vel detrahere de illis of not adding or diminishing any thing in the Precepts of God doth remain perpetual even concerning Ceremonies and holy Rites and pertains to us The Jews had liberty in certain matters of order pertaining to the service of God as we now have In matter of Ceremonies we are tyed to the Word of God as they were We have no Ceremonies but two the Ceremonies or Sacraments of Baptism and the Lords Supper and we have as certain direction to celebrate them as they had to celebrate their Ceremonies and fewer and less difficulties can arise of ours than of theirs we have no special hour place or manner of celebration assigned for them the like may be said of many Jewish Ceremonies What hour had they for their ordinary and daily Sacrifices Jun. et Trem. in act 13.15 was not it left to the order of the Church what places were appointed in their several dwellings to hear the Word of God Preached continually when they came not to Jerusalem The Word was commanded to be Preached but no mention made in what particular method what manner of place Pulpit Seat or Chair they should have and yet they had these they had also forms of Burial and Marriage though nothing be commanded concerning them The liberty of the Christian Church standeth in freedome from the burthen of Jewish Ceremonies Beza annot in act 6. not in power to ordain new Rites at her pleasure when those which God himself instituted are abolished for then should our condition in the time of the Gospell be far worse in many respects then theirs was in the time of the Law for whereas it is the vertue of a good Law Arist ad Theod Ra. 1.3 to leave as little undetermined and without the compass of the Law as may be If we have no Word for divers things wherein the Jews had particular direction there was greater perfection in the Law given unto them then in the Word which is left to the Christian Church Again Calv. opus respons versipel pag. 413. the Ordinances of God which are ever behovefull are not so burthensome as are the unprofitable inventions of men it is far better to bear the yoak of God then to be in subjection unto the meer pleasure
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 circumstanâ—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
all men taught by his Word Monumenta autem quibus res divinae representantur sunt sola Sacramenta non picta aut ficta aut sculpta sed administrata et usurpata legitimè In the Book of Homilies Hom. for Whitsontide part 2. Fulk against Rhem. in Luc. 24. Sect. 5. all humane devised signs are condemned in Baptism because no signs should burden the Church save those which the Lord hath left which are not burdensome D. Fulk demandeth of the Rhemists How is the sign of the Crosse a convenient memoriall of Christ's death which is not ordained of Christ nor taught by the Apostles to be such Cont. Bell. de cult Sanct. l. 3. c. 7. Lambertus Danaus is resolure It is blasphemy saith he to think that any outward thing may be made a sign in the Church of any thing that is spiritual unlesse it be expresly ordained in the Word and commanded by God himself to be used to that end Bucer condemneth them that devise any sign for religious use And this the Schoolmen themselves saw and taught It pertaineth only to the signifier to determine what signs must be used to signifie 7. The Scripture is the sole and sufficient Rule of all immediate worship Levit. 10.1 Jer. 7.31 Deut. 12.31 32. Col. 2.23 internal or external moral or ceremonial as it is evident by the whole tenour of Gods Word and the general Confession of all Protestant Divines The Lord never left it to the will and arbitrament of man to worship him as seemed good in his own eyes But in all Ages of the World and states of the Church he still prescribed how he would be served The duty that Adam owed in the state of Innocency must be paid according to the prescription he was taught in what he should shew his obedience what time he should set apart as a solemn day of rest the like may be said of all the worship he was to perform After the Fall Was any worship allowed which was not commanded We read not of any express Commandement that the Fathers had to offer Sacrifice or to observe the difference of clean and unclean beasts But without question they received particular instructions from the Lord touching these things either by the inspiration of his Spirit or some Word or both For the Scripture saith God had respect unto Abel and his sacrifice But sacrifice and burnt-offerings could not please him Gen. 4.4 5. Psal 50.9 10. Heb. 11.7 Heb. 11.6 if they had not been offered in faith and obedience Again By faith Abel offered a greater sacrifice then Cain without which it is impossible to please God But faith presupposeth revelation and obedience a Commandement In other Ages of the Church it is most clear and evident that the Lord shewed to his Church the whole form of worship wherewith for that time he would be served unto which they might not add from which they might not detract the least jot or tittle The Prophets our Saviour Christ the Apostles Levit. 10.1 Jer. 7.31 28.14.47 12.30 29.26 31.20 Exod. 20.5 10.26 12.30 Judg. 10.10 2 Sam. 16.19 2 Reg. 10.18 19 21 22. 17.33 21.28 1 Chr. 28.19 2 Chro. 30.23 Jer. 8.2 Mal. 3.14 15. Rainold incens Apoc. tom 2. p. 244. do sharply reprehend all Rites devised by man for religious use though carrying never so great a shew of wisdom humility and care which they would never have done if will-worship had not been unlawful and displeasing unto God To spend many words in the confimation of this Point is superfluous since it is a truth generally received by all Protestant Divines That Ceremonies are unlawful when they be imposed urged or used with opinion of holiness necessity or worship But to prevent mistaking it will be expedient here to shew what Worship is and what warrant each part thereof must have from God The Hebrew word Habad which signifies to Serve is commonly used for all that service good and bad which is given either to the true God or Idols which two kinds of worship as they agree in one common nature of Worship or Service so do they in their general or common nature though they be opposite in their special nature objects and adjuncts contraries we know must consent in some third as vertue and vice hot and cold black and white the same is to be held of Divine worship true and false For service comprehending under it worship true and false as the parts thereof at least analogical of necessity the common nature of worship must agree to them both else how could the service of Idols or false-worship of the true God be called Worship This hath been wisely observed in other cases not unlike by our learned Writers against the common Adversary Bellarmine would prove That the offering of Incense and sweet Odours is not a Sacrifice in the New Testament because it is not offered by the Priest only nor only to the Lord. Our Divines reply That there are many Sacrifices to which that definition of Sacrifices cannot agree viz. prophane Sacrifices which are offered by them that are no Priests to devils and not to God after a manner devised not prescribed by God and therefore seeing that of Sacrifices some be holy and some prophane in the definition of a sacrifice in general those things only are to be put which are common to both kinds In like manner when there is a true and false worship an holy and prophane service those things only are to be put in the definition of worship which agree to both kinds Divine worship taken in that latitude of sense as to comprehend the service of God true and false for to speak of the worship of false gods is impertinent is an action or work commanded by Divine Authority instituted by man or devised upon our own heads whereby God is worshipped his promises are sealed or obedience to his Will is taught Zanch. de redemp in secundum prec Par. dradiaph pag. 90. All actions that man performeth unto man are not parts of civil worship but every act that man performeth directly or immediately to God is a part of Divine worship and ought meerly to concern his glory For it is impossible to conceive how the creature who is infinite degrees inferiour to the Creator in excellency and altogether unable to return the least good back again to Him for the infinite blessings he hath received from him should perform any act immediately unto him but worship A work commanded is not large enough to comprehend the whole nature of worship but doth distinguish true worship from false as the uprightness of the heart doth sincere worship from hypocritical and counterfeit To say Man is a reasonable creature alwayes enjoying sound health is not the definition of Man but of a sound man because there be many subject to infirmities and diseases who yet be men So to define Worship to be a work commanded of God
demanded what warrant these things must have from the Word of God the answer is direct First The actions of worship it self whatsoever are not prescribed and appointed of God they are forbidden for concerning them nothing may be added diminished or changed but all things must be done according to Divine Institution Secondly Natural Ceremonies or Signes as they are called Bell. de sacr l. 2. c. 29. sect secund part Quaedam sunt ab ipsa natura c. which are but inward demonstrations of the secret disposition of the heart are sufficiently warranted by the light of Nature and the Word of God though they be not required as absolutely necessary nor particularly prescribed as be the substantial means of worship And though no precise gesture be of absolute necessity in any part of Gods worship yet are these Ceremonies so far Divine Calv. Inst l. 4. c. 10. sect 30. that it is not in the power of any Church in the World altogether to prohibite them Thirdly Arbitrary Ceremonies concerning time place and manner of celebrating Divine Mysteries are in the power of the Church to be ordered as she shall judg to be most convenient and tending to edification provided that all her Ordinances be squared according to the general rules of direction hid down in the Word of God and nothing be done contrary to the integrity of Doctrine the simplicity of Christian Religion the edification of the Church good order and the rules of love and in all this nothing is affirmed but what is taught and maintained by Protestant Divines against the common Adversaries of Gods Grace and truth but signs signifying by proportion annexed to the solemn worship of God are parts of his worship not accessary but substantial proper not accidental in the sense before explained Cont. Faust l. 19. cap. 16. et Tract in 10.80 et de Trin. l. 3. c. 4. For Ceremonies significant are visible words as Augustine calleth the Sacraments teaching Doctrine true or false as in signification they consent or dissent from the Word of God and of necessity the Doctrine taught by Word and Sign must agree in one common nature What is it to say the Sacraments are visible words Ursin tom 2. ad Flac. Sect. resp pag. 1433. but that they are Signes Imagēs Similitudes Types visible Anti-types of the Word or that the Sacraments as Signs do represent that to the eyes which words bring to the ears Now the publick reading of Scripture for the edification of the Church is acknowledged to be a part of Gods Worship so is the Preaching Ut enim vocalis oratio est cultus quia est signum mentalis ita adoratio erit cultus quia est signum internae adorationis Bell. de sacr l. 2. c. 3. prop. 5. explaining and applying of the Word the text being the same for substance with the exposition And if to teach by word be a worship of God to teach by sign whether significative by the appointment of God or declaratory by the invention of man is worship also when they teach one thing in use publick and religious Again all Actions whereby spirituall Duties are taught in Gods solemn Worship are Acts whereby God is Worshipped and all Acts whereby God is Worshipped in his solemn Servivce is Worship as all Actions whereby he is obeyed is Obedience But significant Ceremonies do teach spiritual Duties in the Worship of God and consequen ly God is Worshipped by them and they are Worship Moreover the Jewish Ceremonies Instituted by God and Ceremonies significative devised by Men and annexed to the solemn Worship of God do agree in the same common nature and use both appropriated to the Worship of God both outward shadows of mystical signification to teach spirituall Duties But the use of Jewish Ceremonies in the solemn Worship of God was a part of his true and immediate Worship and Service Therefore others also must be a part of his Worship for agreeing with them in common nature and use they must needs consent in the common Nature of Worship though they differ in their Adjuncts true and false as they dissent in their speciall Institution the one taking their Originall from God the other springing from Man's brain The commandment of God and the speciall instituted signification of a Ceremony makes it not barely to be Worship but true and approved Worship and the same thing practised to a like end without Divine approbation must needs be Worship but false and erroneous Incense offered to the true God according to his prescription to an holy end was an holy Sacrifice pleasing and acceptable Incense offered to Saints without direction from God is a Sacrifice also because both these are one in the common nature of a Sacrifice but false and profane Circumcision abstinence from Blood and other legal Rites observed according to the prescription of the Law was an immediate Worship of God but now to abstain in like manner and for the same end is Superstitious Now to take up the use of legall Rites is Will-worship because they are not required at our hands A thing in it self indifferent being commannded of God for some speciall end and purpose becomes a necessary and immediate part of his Worship though it was not so before but if any man upon his own head shall use it to such ends to which it is not appointed or with the same opinion of holiness and necessity he stands guilty of devised Worship Martyr speaking against the popish Addition of Salt in Baptism saith So then that which is added to Baptism is self-worship and no lawful and sincere Administration of Baptism Martyr Com. pl. part 4. cap. 8.5 In Institutions which are means to an end the respect of the end is also required to the end but a right end not so It had been simply indifferent to offer a Lamb speckled or unspeckled in Sacrifice had not the Lord determined they should bring one without spot for an oblation but if to the same end for which God ordained it should be without spot any man had presumed to appoint or offer a Lamb without spot in so doing he had forged a Worship unto himself This is no new piece of Doctrine but what hath been acknowledged and is maintained by our Divines against the Adversaries Lastly signs Sacramentall are parts of God's Worship But significant signs by analogy or proportion are Sacramentall as shall be showed in the next Argument 8. No signs Sacamentall are warrantable or lawfull but what are Instituted of God and approved in his Word Paul saith Hereceived of the Lord what he delivered to the Church of Corinth touching the Sacrament of the Lords Supper 1 Cor. 11.13 which must be understood of all other also The Baptism of John was it from Heaven or of Men It was not from Men but God He is the Ordainer of all Sacraments new or old Our Divines maintain against the Romanists Gen. 9.13 17.19 Willet Con.
of sinfull men And then If the Church of the Jews was to admit of no Ceremonies but what was prescribed unto her of the Lord whereas the Christian Church is to stand to the Arbitrement of her Guides and Governours the Bondage and Infancy of the Jewish Bel. de effect Sac. l. 2. c. 32. Bell. de Mon. l. 2. c. 13. arg 9. resp pont râ—m lib. 4. cap. 17. Chrysost hom 52. in Matth. cited by D. Whitak de sc q. 9. c. 14. is much to be preferred before the liberty and ripeness of the Christian Church It is replied that the adding and diminishing spoken of doth not mean addition of preservation but addition of corruption like as the fraudulent Coyner of Money doth not corrupt the Kings Coyn either by adding baser metral unto it or by clipping any silver from it and in both kinds he is a Traytor How little doth this differ from the Jesuites gloss upon this Text God commands saith he nothing to be added to his Precept to corrupt it but not some things which may perfect it Can humane devised Rites preserve the Ordinances of God from corruptions or rather are not all such additions manifest corruptions When God hath given to Moses particular determinations of all symbolical Rites pertaining to his worship had it not been an addition of corruption in him if upon his own head he had annexed any devised significative Rites unto them Bellarmine himself grants it had been when in his third answer he labours but to small purpose to put this difference betwixt the state of the old and New Testament †Petitur principium quia et hoc ipso contraria est quaelibet nova lex quod divina additur quandequidem iste sibi addi vetat Tilen de pot l. 4. c. 17. not 11. vise Lubbert de Pap. Rom. l. 8. cap. 10. That in the one all Rites pertaining to the worship of God were particularly determined but not in the other And when the Jesuite confesseth in his first answer to that Argument urged by our Divines against humane Laws binding Conscience Jun. ani in Bel. de Pont. Rom. lib. 4. cap. 17. that it is unlawful to add to the things commanded As to sacrifice two Lambs when God hath commanded onely one doth he not grant by necessary Consequence that when God hath appointed that Baptism should be administred with Water it is unlawfull to add thereto Oyl Cream Salt Spittle and such like Moreover to give Man Authority to add Rites of Information to the holy Ordinance of God what is it but to prefer the folly of Man before the Wisdom of God as though his sacred Institutions must borrow reverence or defence from humane Forgeries Doth not this Distinction open a wide gapp to let in manifold Abuses into God's Worship under the colour of Addition of Preservation Doth it not much impaire the perfection of Scripture when Rites Sacramental tending to preserve the purity and due regard of Christ's Institutions shall be esteemed lawful in the immediate Worship of God when they find no footing to stand on in the Word of God D. Lambard l. 4. dist 3. c. 1. D. Sp. pag. 32. D. Cov. against Per. pag. 123. D. Whitg Ans Adm. pag. 32. Preserve or keep carefully that which is committed to our trust 1 Tim. 6.20 Cajet interprets this place thus Inhibetur additio etiam pratextu Custodien di mandata Dei See Calv. in Mat. 15. The Synagogue of Rome doth not maintain her Addition to be of absolute necessity or essential parts of the Sacraments but instituted of the Church for signification and preservation and yet they are justly censured as unlawful and contrary to the Authority of the Holy Scripture The Lord chargeth that we do not add that so we may preserve it This Argument might here be shut up but that to prevent some Objections it is good to enquire what is an Addition to the Word The Patrons of significant Ceremonies say An unlawful Addition to any of Christ's Sacraments is onely that which either participates therewith in all or at least in the chief and proper ends thereof or is added for Complement thereof as necessary and so unchangeable To add to the Word is to ordain somewhat as a thing absolutely necessary and pertaining to the Essence of Worship Those add to the Word 1. Who teach or decree any thing either in matters of Faith or Ceremonies contrary to the Word 2. Those that make any thing necessary to Salvation not contained in the Word 3. Such as put any Religion or Opinion of merit in any thing that they themselves have invented besides the Word of God Last of all They add to the Word which forbid that thing for a thing of it self unlawful which God doth not forbid and make that sin which God doth not make sin But in all these definitions that is left out which Moses meant specially to comprehend which is not to do more nor to do lesse than he had commanded Every unlawful Tradition is contrary to the Word which forbiddeth all such Additions But as the Word contrary in strict sense is opposite to that which is besides the Word it reacheth not with the other particulars added to it to express what is an Addition prohibited The Lord Jesus is the sole Doctor of his Church whose Office it is to teach by word and sign and therefore whatsoever is devised by Man to instruct by outward resemblance and to admonish by striking the senses by way of Representation that is an unwarrantable Addition God is the only Sealer of his Promises Tho Aquin. pag. 3. q. 60. Cajetan ibid. Cerimonalis lex perfecta in Sc. traditur in libris Mosis ubi nulla Ceremonia ne minutissima quidem praetermissa est Wh. de Sc. q. 6. cap. 14. Quod uni Judaeorum populo per Mosen diligentersatis praescripta essent c. Jansen cond cap. 120. and Signifier of his Will by things sensible in the Sacrament and by words similitudinary in the Scripture to him it appertaineth to determine what signs must be used to signify In the time of the Law when signs reigned none were lawful but such as were shewed in the pattern upon the Mount much more in the time of the Gospel when shadows are abolished what God hath not instituted is to be abandoned Moses durst not add of his own head to those signs that were appointed of the Lord though to ends inferiour as profitable onely to signify not to exhibite as matters of expediency to explain and declare what was represented not of absolute necessity And what had been presumption in him is intolerable in us being delivered from the Pedagogy of the Law In those things God hath precisely determined in those actions the whole form whereof God hath of purpose set down to be observed we may not otherwise do than exactly as he hath commanded Herein what is not expressed or by good consequence enjoyned is
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 corâ—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 Agâ—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. Conâ— Wittemb tit de Baptis Calv. opusc paâ— 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 mâ—tters of Rites and Ceremonies appropriated to the solemn Worship of God for the Instruction of his People Were the old figures taken away Whitâ—k de Pont. Rom. q. 7. c. 3. Art 6. Idem cont Dura l. 9. Sect. 59. p. 826. Rainold Conf. with Hâ—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. Sâ—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
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 professiâ— quidem fidei Nam attendendum non tantum quid velit qui profitetuâ— sed â—tiam quid â—â—â—ptum sit ei apud quem opertet professioâ—â—â—â—s â—â—â— 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 binâ—â—â—â—â—elf to bless us upon condition of sincere and faithfull Obedieâ—â—â—â—â—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
pertinentium Thirdly we find the Name Sacrament given to those Signs pertaining to the Levitical Worship which of all others if in truth that Title may be given unto any might most properly be called Moral by signification of Man's spiritual Duty and Obedience The Shew-Bread Exod. 25.30 39.36 1 Chron. 9.32 23.29 called in Hebrew Bread of faces or of presence because the Loavs or Cakes were to be set before the Face or in the Presence of God continually and the Bread of ordering and disposition because they were disposed in certain order and time In Greek Mat. 12.4 Mar. 2.26 Heb. 9.2 the Bread of Proposition and in a contrary order The proposition of Bread or Cakes Did it not signify the Office of the godly that they should stand continually before God receive his Commandments and sanctify themselves to his Obedience As the Ark signified the presence of God in his Church so his Table with the twelve Cakes signified the Multitude of the faithful presented unto God in his Church continually serving him It may be this placing of the Shew-bread before the Ark might signify that the Lord hath his Church continually in his sight and doth take care thereof But the principal thing taught thereby was the sincerity and purity of them that walk in the Light and present themselves before God What duty soever Man oweth to God it is to be performed by vertue of the Coveuant that he hath made with Man and so the Signs of God's Promise do imply Man's Duty and the Signs of Man's Duty do imply God's Promise though some do signify the one some the other And from this we learn Sacramentasunt vâ—sibilia signa quâ—bus doctrina illa declaratur obsignatur Mart. de Sacr. l. 1. c. 2. q. 8. what is a Sacrament in general viz. A Sign Analogical of God's Will and Pleasure whether teaching what he requires or representing and fealing what he promiseth True Sacraments are Signs and Seals instituted of God to signify his Will and confirm his ' Promises But divine Institution is to be removed from the definition of a Sacrament in general as that which doth distinguish true from false and not explicate the common nature of the thing The distinction that some make of Signs moral signifying the spiritual Obedience which Man oweth unto God and mystical or sacramental representing and confirming the Promises of God is not to be received For Signs teaching to the Eye by representation what the Word bringeth to the Ear are Sacraments signifying the same thing that the Word doth as hath been shewed before But Signs analogical must be distinguished from negative Precepts forbidding the use of this or that in it self indifferent Jewishabstinence from diverse Mears legally unclean to shew that they were separated from other Nations to be a peculiar People unto the Lord cannot properly be called a Sign signifying by resemblance For God in that Law seemeth not so much to respect the Nature of those living Creatures prohibited to be eaten Act. 1.15 16 17 28. Juni Annot. in Lev. 11. but by this external Sign he would have his People to be discerned and separated from all other People And if this figurative commanded Abstinence should be deemed sacramental what errour is therein committed As by such Abstinence the Israelites professed themselvs to be the peculiar People of God separated from all idolatrous Nations round about them so did the Lord by this Commandment signify and assute that he had taken them to Covenant and made choice of them to be his peculiar Treasure The reason whereby this commanded Abstinence is urged doth confirm thus much Lev. 11.44 I am the Lord your God ye shall therefore sanctify your selvs and ye shall be holy for I am holy neither shall ye defile your selves with any manner of creeping thing that creepeth upon the Earth For I am the Lord that brought you up out of the Land of Aegypt to be your God These figurative Ordinances then were Signs of the Covenant teaching what duty man owed to God and assuring back again what favour they had with God And when the Apostle speaking of Levitical Service Heb. 8.9 10. which stood onely in Meats and Drinks and diverse washings and carnal Ordinances imposed on them until the time of Reformation Beza in Heb. 9.10 calleth them figures for the time then present doth he not in effect say they were Sacraments The Tree of Knowledge of Good and Evill is called a Sacrament or a Sacramental Precept Kâ—cherm Theol lib 2. c 2. Polan Synt. lib. 6. cap. 44. Chaimer panstrat tom 4. lib. 1. cap. 7. Si neque propter se neque ex suanatura certe propter aliud ex Inslitutione by many excellent and worthy Divines as it did signify to Man that he should have experience of good so long as he continued in Obedience and of evil or misery if he did disobey and as it was a Sign whereby he was admonished of his mutability and tried in his Obedience But if forbearance of the Tree of Knowledge was an Act Sacramental much more Abstinence from such Meâ—ts as by the Law were forbidden unto the Israelites Nor shall we need to fear the force of the Jesuite insulting over Protestants by this Objection viz. If Sacraments be onely Signs then the Crucisix is a better Sign to signify the death of Christ than the Sacraments For we acknowledge our Sacraments not bare Signs of God's Promise or significations of Man's Duty but holy Seals of what he promiseth to us and we by stipulation promise back again unto him And this the Jesuite himself doth and cannot but acknowledge howsoever impudently against Conscience he imputes unto us his own device for our Doctrine But we may further tell this Romish Proctor that a Crucifix made to teach by proportion or resemblance that Christ dyed for our sins or that God gave his Son to suffer death for our Redemption is a Sacrament or a sacramental Sign signifying by special Representation though false and erroneous because it is devised by man not ordained by God The greatest Defenders of mystical Signs distinguish them into moral and sacramental which differ say they from the former both as the Sacramental are significant by special Representation and as they are obsignant by ratifying and applying of God's Covenant of Grace unto us And from this we may gather that Spiritual sigus which signify by representation the promise of God as the Crucifix doth are Sacramental else is the distinction it self faulty and the difference which is made betwixt signs Moral and Sacramental And yet we make not Signification the principal part of those special Sacraments of the Old or New Testament which it pleased God to add to his gratious and free Covenant but Spiritual signification is so proper to the Sacraments that whatsoever sign is ordained to signify and represent any such promise it is thereby made a
12.31 32. which both ancient Writers Chrysost in Epist. 2. ad Corinth Homil. 13. Basil Epist 80. and modern also do avouch while they maintain the Scriptures to be the total Rule of Faith and Manners Protestant's Appeal l. 2. c. 25. Sect. 11. Thes Joh Reynolds Thes 1. Sect. 3. White 's Way Sect. 5. Digres 3. And many other 2. Such Worship the Proposition disalloweth Hook Eccles Pol. l. 5. Sect. 3. as Will-worship or Superstition which is a Religion forged by Man the root whereof is Ignorance of mind mis-guided zeal and false fear This is and hath been condemned and punished by the Lord Deut. 12.8 Isa 1.12 29.13 Mat. 15.9 Lev. 10.1 2 3. Numb 3.4 and judged flat Idolatry both by ancient and modern Writers Aug de Consen Evan. l. 1. c. 18. both Orthodox and Popish Dr. Bilson Apol. part 4. pag. 344. Vasq de Adorat lib. 2 Disput 1. cap. 3. 3. The second Commandment doth condemn relative Adoration of God without special Warrant For it requireth that we worship the true God purely according to his Will For the better understanding of it observe two things to be forbidden in this Commandment 1. The making of an Image for religious use and under this by a Trope wherein a part is put for the whole all Forms of Worship devised by Man are forbidden 2. The adoring of an Image or Form of Worship of his own head So that if a man make an Image for sacred use though he do not actually adore it yet is he a Transgressor of this Law If of his own head he bow down to any form of Worship though he did not devise it yet is he an Offender If any should say That the Lord hath forbidden making of an Image or Form of Worship and the worshipping and serving of that onely which he devised but not the adoring of God's own Ordinance he doth so streighten the sense of the Law that Popish Adoration of the Sacrament would escape the censure of this Law Protes Appeal l. 4. c. 29. S. 3. White 's Way pag. 519. and so should be unjustly blamed in the Papists Also he openeth a gap to the Jews to have worshipped Manna and all the Sacrifices of the Law and to Christians with religious Worship bodily to adore the Bible Baptism yea the Minister himself without Impeachment of this Commandment It cannot then be denyed but that relative Adoration of God before his Ordinances with respect to them without special licence is here forbidden Learned Divines have laid this down as an Axiom in Divinity Dr. Reynolds of Stage-Playes That a Negative precept standeth in all the parts of it in force except the Lord of the Law lay down so plain a dispensation of the Law or any branch of it that a Man's Conscience upon good grounds may rest perswaded that God doth exempt him from the Power of his Law in this or that particular case Psal 99.5 Câ—lv Piscat Vatabl. Muscul in loc as the Jews were dispensed with by special Appointment requiring they should worship their God before the Ark and Temple in such a sense as they did not before their Sacraments and other legal Rites Fulk against Rhem. in Heb. 11. â— De lib. Concord Admon Christ cap. 11. Perkins Treatise of Divine and relig Worship 4 The Brazen Serpent set up by the appointment of God Numb 21.8 Joh. 3.15 Exod. 32.4 Judg. 3.13 2 King 10.26 27. Dr. Reâ—nolds lib. 2. de Idol cap. 2. S. 5. was a lively Type of Christ was reserved as a memorial of special divine Mercy and in process of time the Jews did worship God respectively before it not determining their Worship in it as may be gathered from Examples in Scripture compared and from the Judgment of the learned yet because they offered Incense before it to God without special Warrant their Fact was condemned and the brazen Serpent demolished The Proposition being confirmed Assumpt the Assumption is to be proved In the proof whereof four things are to be insisted upon 1. That kneeling in the Act of Receiving c. is a Worship 2. No civil but a religious Worship 3. That it is a relative Adoration of God before a Creature with respect unto it 4. There is no speciall Warrant nor Appointment from God for it Concerning the first branch That kneeling is a Worship 1. It is a gesture of the body used to testify signify and shadow out the inward and hidden Act of the mind to some person or thing Perkins Case of Consc l. 2. cap. 11. Sect. 1. This the learned acknowledge to be Worship 2. If a man should bow in such sort as he doth in the Sacrament unto God Psal 95.6 to his Prince 1 King 1.23 31. to his Parents Exod. 20.12 to the Chair of State to an Angel Gen. 18.2 19.1 Rev. 19.10 to his Superiour Gen. 33.3 6. 42.6 9. compared with 37.7 9. yea to an Idol is he not said to give Worship to that whereto he kneeleth 3. Reverend kneeling and bowing of the body is expressed by such words in the Scripture that signify outward Worship Scultetus de Precatione par 2. Concor Graec. de voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 18.2 23.7 Mat. 2.8 11. 4. The Evangelist Mark recording the Story of the Leper that came to Christ saith that he kneeled down Chap. 1.40 Luke saith that he fell on his face Chap. 5.12 and Matthew that he worshipped Chap. 8.2 Lastly Kneeling in the act of receiving is not intended by urgers or obeyers for ease or civil furtherance It 's no gesture of necessity as it is in them who being lame kneel 1 Sam. 9.22 because they can do no otherwise Neither is it a gesture of order to kneel at a Feast whether Spiritual or Corporal and what order can there be when most do sit or stand to attend the Word read to sing Psalms meditate c. that the person communicating should kneel But if that be true which some have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Greek words used by the Evangelist speaking of the gesture used by the Lord Jesus in his Passover and consequently also in his Supper do rather signify kneeling than sitting a man might have some colour to avouch that nature reason and custome taught rather to kneel at some Feasts than to sit or stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the truth is that the Evangelist use two words to express the gesture of our Saviour The one is ordinarily rendred sitting as may be seen in these places Matth. 9.10 and 26.7.20 Mark 14.18 and 16.14 Luke 11.37 and 22.27 Joh. 6.11 or guests Matth. 22.10 11. or such as are at a Table Joh. 13.28 and scarce more than once it 's translated lying down Mark 5.40 and once leaning Joh. 13.28 The former of these not concerning any gesture and the latter shewing their nationall manner and fashion of