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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

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 Te●● 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

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.

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

It is fitly answered saith Martyr That God gave the Law Com. places part 2. cap. 5. S. 26. not to himself but unto us so then we must follow the same neither may we bring him into order if he otherwhiles would do any thing of special Prerogative he must be suffered to do after his own will but we must obey the Law that is made Those special Precepts of God saith Ursinus did as much derogate from the second Commandment concerning Images Ursin tom de Imag. pag. 43. as that singular Commandment in times past given unto Abraham concerning the offering of his Son Isaac may be said to have detracted from the sixth Precept of the Decalogue Tert. de Idolat Of old Tertullian returned the same Answer to the like Objection Well and good saith he one and the same God both by his general Law forbad any Image to be made and also by his extraordinary and speciall Commandment willed an Image of a Serpent to be made If thou be obedient to the same God thou hast his Law Make no Image but if thou have regard to the Image of the Serpent that was afterward made by Moses then do thou as Moses did Make not any Image against the Law unless God command thee as he did Moses They add further that they were types of spiritual things which now have not place in the Church of God Certainly saith Martyr these Images had some figurative meaning Ubi supra But they were not set forth as an example for us to follow and seeing they were external things and had the Word added to them they were after a sort Sacraments of those times and it is only God and not man that can make Sacraments And in Conclusion they shut up their Answer with this Martin de 2. praec pag. 166. Martyr ubi supra That we must attempt nothing without the Commandement and Warrant of God For it is to be noted That Solomon and Moses which made the Cherubins durst not make any other they only made that which was commanded unto them by God They painted not upon the Walls the acts of Abraham nor the doings of Adam Moses or o●hers of the Fathers By all this they sufficiently declare That in their judgments the erecting of Images in the Temple for signification only without speciall Warrant from God is a breach and violation of the holy Law and Commandement of God U●s tom 2. de divis decalog Fulk Rejoyn against Martial Perk. Arm. aurea Martin ubi supra Lumb l. 4. dist 1. T. Aquin. pag. 3. q. 83. a●t 1. Jewels Apol. Angl. pag. 37. And in their Expositions upon this Commandement they teach That it condemneth all counterfeit means of Gods Worship and requireth the observation of Rites and Ceremonies prescribed by the Lord in which only we ought to rest For it becomes us not to think our selves wiser than God who would not have his Church to be instructed with dumb signs but with the lively preaching of the Word The Sacraments are Images in the eyes of all the Learned and unlawful by this Commandement had not God himself commanded them What Are they unlawfull only as seals and not as visible signs of God's Will and Pleasure Yes as signs also for a sign signifying by resemblance and an Image are equivalent and in largeness of sense but one and a sign is a sign from him that hath a power to institute it The affirmative part enjoyneth obedience to all the Worship appointed by God all which was significative Heb. 8.5 8.1 But by the nature of the affirmative we learn Therefore we may conclude that the institution of significant Ceremonies is directly contrary to the Moral Law of God and without his warrant is utterly unlawful The quality of the Negative Nullum enim signum sensib●l● potest esse causa gratiae nec illam infallibiliter signare nisi ex Domini institutione Bell. de Sac. l. 1. c. 11. Atqui in Sacramentis significare gratiam est eid●m Sacramentaliter conferre Chem. de Sac. l. 3. c. 8. 4. Whatsoever is not of faith is sin But significant Ceremonies not approved of God in his Word cannot be instituted or used in faith Man hath a twofold light given him for his guidance and direction Natural Reason and Super-natural Instruction and what cannot be determined by the former must be warranted by the other otherwise it is unlawful and consequently not of Faith But natural reason cannot determine what Ceremonies significant are meet and fit to be used in the solemn Worship of God For man hath neither power nor authority to bless nor liberty to annex any such forged or devised signs to the holy Institution nor wisdom to discern what is fit and acceptable in that kind He that is of authority to institute a sign to be the teacher of my understanding and an inciter of my devotion must be able to give vertue inherent or assistance to that which should be the cause of such effects else is the sign vain and fruitless the deviser idle and presumptuous Now man of himself can give no power to any Symbolical sign of hi● devising H●r Con●ess W●tte n. breg tit de consecrat aquae salis M●rtyr Com. Places p. 4. c. 9. Sect. 5. ●un de cult Sanct. l. 3. c. 7. n. 12. to produce such effects For the vertue of things comes either from the Word of God put forth in the first Creation or from his after-institution or from the Churches ●mpetration which obtaineth by prayer those effects of things to which they serve by God's Creation and Institution not any creating or new conception of things to supernatural uses So that what force or vertue to ends or purposes supernatural God hath not p●t into the creature that man by his institution cannot communicate unto it Things natural have indeed by creation an aptness in them to represent spiritual and some agreement with them But the determination of them to this purpose the blessing of them in this use is from Him only that gave them their first being Man cannot give any blessing to his devises Zepp de Sac●am l. 3. c. 12. Greg. 2. Nor hath he any warrant to begg Gods blessing upon them for God will not be effectual by Traditions or humane Ceremonies but by the order and mean● appointed by Himself M●tth 15.8 according to that They worship me in vain by the Precepts of men Therefore such humane ceremonies can work no true devotion no motions of heart pleasing to God no confirmation of faith or serious repentance● but only have an opinion of wisdome in voluntary worship Col. 2.23 Again What understanding is there in man to assure him that he may lawfully annex signs of his own devising to the Word and Sacraments which God hath ordained for the full instruction of his Church Levi● 10.1 Deut. 1.18 17.3 1 Reg. 16.14 2 Reg. 17.26 God hath disallowed the

once admitted into the Worship of God did multiply and increase till they had obscured if not clean covered and abolished the simplicity and glory of God's Ordinances as bad weeds overgrow the Corn and secretly stollen the heart away from all due reverence and respect to the word of Life and seals of our Salvation For as a man is blind carnall impotent and yet a Lover of his own devices So are the signs devised by him dark vailing the brightness of the Gospel carnall not spirituall dead without Power and yet better affected more delighted in than the Sacraments themselves No sooner was the sign of the Cross added unto Baptism and made a sign like to the Lord's but it presently became greater than the Water which was Christ's sign and that in the Eyes of them who so advanced it Moreover admit Reason for an Umpire in this matter and Images cannot be kept out of the Church for no means is more profitable to inform the mind confirm the memory and move the affection than is the sight of a Picture artificially made cut or carved if a man may believe himself or give credit to his immagination If the Will of God be not unto us instead of all reasons we shall be hardly drawn to dislike that manner of teaching or worshipping A man that is enlightned with the knowledge of God's Will and the mystery of Salvation may lawfully in his meditations make use of diverse Creatures or things that are apt and fit to represent Spirituall things unto him but he must not take upon him to determine them to be used as signs for such an end and purpose for having no promise of God to come by that course he can expect no blessing from God in that practice but the contrary Seeing therefore man is himself ignorant and unwise neither able to receive the things of the Spirit nor discern that which pertaineth to the Kingdom of Christ nor yet being enlightned with the knowledge of the Truth according to godlinesse to devise any fit or acceptable means whereby God should be worshipped or his People taught in the wayes of holiness It followeth That in the worship of God signs not approved of him in his Word cannot be instituted or used in Faith and consequently are to be held unlawfull 5. Christ Jesus the great Doctor of his Church Mat. 23.8 10. Joh. 4.25 Acts 1.3 being called of his heavenly Father to teach to us perfectly and at once the whole Counsell of God and the things that did pertain to the Kingdom of God to the end of the World was faithfull in all his House as was Moses and made known unto his Disciples whatsoever he received of his Father Heb. 3.2 5. But Moses prescribed the form of God's worship in every particular Ceremony significant and brought in none Joh. 15.15 no not one into the Church which the Lord himself did not institute giving charge to the Church of the Jews That the● should neither add thereto Exod. 25.9 38 39 40 27 19 39 42 43. Deut. 12 32. nor take ought therefrom Therefore our Saviour Christ also taught his Disciples what Ceremonies significant ought to be used in the Church of God to whose Ordinance nothing must be added from whose Institution nothing ought to be diminished The old Testament was indeed delivered unto one People only of the World The Commission of the Gospel was Go teach all Nations But the liberty of Instituting Rites significant was no greater to the Christian Church Vis Jun. Animad in Bell. lib. 4. de pont Cap. 17. than to the Church of the Jews They had a prescription of particular Ceremonies most fitly agreeing to the polity of their Church and Common-wealth and dispensation of those times So hath the Christian Church also to which we are as precisely bound as ever was the Church of the Jews to the Ordinances appointed for that time and state as hath been shewed before in Circumstantiall matters concerning Time Place and Order of divine Service And several Christian Churches have liberty according to the generall Rules of Scripture to constitute what is most agreeable to the condition of the Country and doth best tend to Edification And in these things the Jews had Authority no less than the others In Ceremonies and Rites significant annexed to the Worship of God the Jews were tyed to the written Law of Moses and the Prophets nor may any thing be attempted lawfully by the Christian Church in things of this Nature more than was or ought to have been by them Though men be as different almost in Nature as in Nations and Languages yet must they of necessity submit themselves to the use of Baptism and the Lord's Supper which two Ceremonies onely are commanded by Divine precept and are to be received of all Christians that in truth and soundness professe the Gospel And seeing Christ Instituted no signs but these the Apostles commended no other to the severall Churches planted and dressed by them What necessity is there that difference of People to which the Gospel is now preached should inferr a liberty of inventing new Signs or Rites never seen or allowed of Christ Those that God prescribed for the Jews were fit for that Time and for that People none else might be devised those that Christ hath ordained for all Churches are sufficient most fit for them what shall be brought in besides and annexed to them doth want both his Approbation and Blessing As Moses was faithfull in the House of God as a Servant both in thing re●ll and rituall as some distinguish So was Christ also as a Son Neither did his faithfulness stand in removing the Law of Jewish Ceremonies and disburdening all Christians from the use of them but in prescribing Laws and Ordinances whereby the Church is to be ordered and instructed untill his second coming and that as particularly and expresly as Moses had done unto the Israelites To stand upon comparison betwixt Moses and Christ in perfection or reall faithfulness as some call it is not to this purpose for his perfection is one thing his faithfulnesse another and whom He did exceed in perfectnesse He did every way equalize in faithfulnesse in the House of God He did not onely teach a more excellent Doctrine than Moses but more full and perfect He did not onely antiquate what Ceremonies were to be shadows of good things to come and figures of man's Redemption by his Sacrifice upon the Crosse but he ordained also with what visible Signs and Tokens his Church should be nourtured and assured of his love and favour● As he died to bring Life to mankind raised up himself from Death ascended entred within the Vail and hath taken possession of the heavenly Mansion for us So did he give direction to his Apostles and in them to all Churches by what Statutes and Laws his People should be Governed by what Signs and Ceremonies they should be taught and confirmed

in Faith Do we then leave nothing to the Arbitrament of the Church Nothings but what was left to the Power and Authority of the Jewish Church for we have a Canon as perfect a direction as exact and particular as ever they had Many honourable witnesses of God's truth have judiciously observed That Christ in holy Scripture hath not singularly and specially prescribed concerning externall Discipline and Ceremonies for that he foresaw these things were to depend upon the occasions and opportunities of times which must be determined by generall Rules given for direction in these cases whose Judgment we imbrace with reverence acknowledg consonant to the words of wholesome Doctrine so it be understood according to their true intent and meating Of matters meetly accidentall circumstan●iall or naturall concerning Discipline or Worship But thence to infer a liberty to ordain in substantial matters of Discipline significative Ceremonies whatsoever shall seem good in our own eys without the approbation and warrant of Gods Word is more than the Learned grant or the Truth it self will permit As touching the Church saith Martyr she altereth not her form Loc. Com. part 1. c. 11. Sect. 12. It is alwayes one manner of Common wealth nothing is hid from the understanding of God the Author of the Laws The Lord of the house was not inferiour to the servant in fidelity What our Saviour Christ heard and saw of the Father that he manifested to his Disciples charging them to teach the Church to observe it What they received of the Lord that they delivered in great simplicity without any addition of new doctrine to his Doctrine or of devised symbolical signs to his Signs never once intimating in their Epistles or Writings any liberty that the Church should have to multiply Rites or Ceremonies for mysticall signification and to annex them to the holy things of God And when we can neither hear from Moses Christ nor his Apostles that the forging and inventing of such observations is allowed before God what warrant can we have to bear us out therein If Cities and Towns-Corporate plead Immunities and Exemptions from the Law and assume to themselves authority to make Decrees of this or that sort being impleaded by the King's Attorney for it either they must shew their Charter to warrantize such Priviledges or incur Censure for their sawciness and presumption So they that challenge priviledg to devise significant Rites in the Worship of God and annex them to the Signs which God Himself hath established must either shew their Charter signed with the authentique Seal of the Court of Heaven or be cast in Judgment when they be impleaded at his Barr. 6. If God be the only Teacher of his Church to instruct it by Word and Sign then no Ceremonies significant may be admitted into the solemn Worship of God for doctrine and instruction but such as bear his stamp are marked with his Seal are warranted by holy Scripture For the chaste Spouse of Christ who knowes the voyce of her Beloved will not acknowledg unwritten Traditions for the Word of God But God is the only Teacher of his Church both by Word and Sign Jam. 4.12 Matth. 23.8 Act. 3.32 As the doctrine which is taught must be from above so the means whereby it is taught must be of God both he that teacheth new doctrines and he that deviseth strange means to instruct the people of God in the knowledg of the truth according to godliness doth run upon his own head Mic. 7.16 Hos 14.1 It is a truth without controversie That as to forgive sins receive into favour and bless with spiritual blessings in Jesus Christ is proper to the Lord alone so it is his peculiar Esay 7.14 38.7 to institute signs and seals of his Covenant and Mercy For none can sign a Lease who hath not power to let and demise it nor annex a seal to any promise that hath not authority to make it and to confer the good promised Jewel Treat of the Sacr. But it seems as lawful to devise new seals of Divine promises as Symbolical signs of spiritual duties seeing to teach the way to heaven and to prescribe what service man should perform to God doth belong to him that hath Power and Soveraignty of life and death who is able to save and to destroy And if we may be bold to invent signs to teach man his duty and link them to the means of God's Worship so long as they signifie no other thing but what the Scripture teacheth Bellar. de Sacr. l. 1. cap. 24. Sect. de Sacr. Why may we not bring in signs also to assure us of the truth of Gods promises when nothing is thereby assured and sealed but what is promised in the written Word As the Duty taught and the Promise confirmed are both from one Supream so the sign of Instruction and the seal of Confirmation do challenge the same authour require the same authority This will the better appear if we shall consider That signs do not become seals by any special institution whereby they are distinguished from signs in regard of the efficient cause but in respect of the thing that they are appointed to sign or signifie Signs of Divine promises are seals true or false vain or behooveful even from this that they are determined to signifie such a thing whether the Institution be of God or Man Signs of mans duty be signs only from what authour soever they have their ordination The reason is because duties are only taught not assured as duties but promises represented by signs are thereby sealed What is a seal Basting Cate. q. 66. of the Sacram. but a sign sealing up a thing promised or a print whereby a thing promised by Covenant is signed Therefore if the Church may not presume to add new seals to the promises of God but is bound to rest contented with them that are commended unto her by the Lord himself She may not devise symbolical signs in the worship of God for the instruction of her children in the wayes of holiness It may further be added That a sign is a visible word and therefore if no voyce must be heard in the Congregation but the Lords alone no teaching signs must be admitted in his worship but such as he hath licensed to speak and stand in place Syntag tom 2. l. 6. c. 38. Polanus saith Those things are impious which are directly opposed to the Commandement of God of which sort are many Traditions of the Papists as the abuse of the Lords Supper the Mass Invocation of dead men worshipping of Images the law concerning Single life Festival dayes dedicated to Saints Images made for religious uses that is that they might serve for the use of Religion either that they might be worshipped or that holy things might be represented by them or that God be worshipped by them For God willeth not this end of Images but will have

hath varied and changed somewhat from out immediate fore-fathers the Papists from whom it cometh to us yet they did not remove it from Ecclesiasticall Places and Services or instituted a civil or ordinary use of the foresaid Vestment Doth not the Stature in the first year of Queen Elizabeth appoint such Ornaments in the Church to be retained as were in the Church of England by Authority of Parliament in the second year of Edward the sixth Cap. 2. untill other Order be taken by the Authority of the Queen c. at the time of the Communion and other administration c. Was Order taken No. We must judge then for what kind of use the Surplice by the Stature of King Edward the sixth was instituted and allowed The words of the Book of Common-Prayer in the second year of his Reign are these Upon the Day and at the time appointed for the Ministration of holy Communion the Priest that shall execute that holy Ministery shall put on him the Vestures appointed for that Administration c. If the use of the Surplice stand by Statute it is for any thing that I know by this which declares it to be retained for meer Ecclesiastical use If it be so as Dr. Sparks saith in his Perswasion to uniformity Cap. 5. pag. 20. 21. That Queen Elizabeth by vertue of the said Statute by the consent of the Arch-Bishop and High Commissioners in the seventh year of her Reign appointed the Surplice to be worn instead of the Albe yet it hindreth not but proves what I say in this Section Can. Eccles 14. 17. But because this I think is confessed I pass to the second Head in the Assumption That the Surplice is significant of spiritual Duties is clear 1. All our Ecclesiasticall Ceremonies are such In the Treatise of Ceremonies prefixed to that Book They are neither dumb nor dark saith the Book of Common-Prayer but apt to stirr up the dull mind of man to a remembrance of his Duty by some notable and special signification Mr. Hooker saith Ceremonies destitute of signification must be vain also he calleth them visible Signs Eccl. Pol. Lib. 5. Sect. 55. Ibid. Lib. 4. Sect. 1. which are undoubtedly most effectuall to open such matter as when men know and remember carefully they must needs be a great deal the better informed Thus much also Dr. Covell doth avouch against the Plea of the Innoc pag. 58. 2. To omit that the Papists say All their Priestly Garments have mysticall signification Bell. de miss lib. 6. cap. 14. And that the Priest must be cloathed in White to signifie innocency and purity Lindan de C●lebr miss ob reverentiam Salvatoris totius Coelestis curiae quam Sacra●●into altar consiciende confecto non est dubium interesse Those Learned men who were set awork in the dayes of King Edward the Sixth and since and who therefore were most likely to know the meaning of our Church in imposing have avouched That it is Hook Eccl. Pol. lib. 5. Sect. 29. and ought to be continued for signification Bucer opera Anglican pag. 682. Pet. Mart. Loc. Comman pag. 1088. Now concerning the third Head The Surplice in that foresaid use and signification is without warrant of the Word of God It may thus be proved 1. The Surplice being a garment of a special nature and use in that it is a meer Ecclesiastical and Mystical Rite ought to have a special Divine Institution as such garments have had in the Church of the Jews for Reason requires that the ground be suitable to the nature of the thing But such a ground it hath not neither can any shew any special Institution 2. There is not so much as any general warrant for it in the Book of God First there is none in the Old Testament The Priestly garments were tyed only to the place of Ceremonies Exod. 28.43 Ezek. 42.14 Mornaeus de Eucharist not used in any of the Synagogues of the Land nor in any of those 460 which are reported to be in Jerusalem Were typical wherein it stands not with the nature of the times of the New Testament to mitigate them Ezek. 42.13 14. 44.15 17 19. 1 Chron. 15. Spark perswas to uniformity cap. 5. pag. 22. Neither were they used in the Peoples sight except once extraordinary by occasion of the presence of the Ark before the People So that if there had been any further use of them viz. for glory and comeliness as one saith Spark Ibid. not considering that in the use also they were typicall yet they cannot possibly warrantize Vestiments in the sight of the People If the Prophets did use ordinarily any apparel whereby they might be known from other men which doth seem doubtfull to some that read 1 Sam. 9.18 1 King 20.41 yet that which they did wear was of common and daily use worn in Town and Field c. 2 King 1.8 Esay 20.2 Zach. 13.14 So that it matters not in this case Whitg def tract 7. cap. 2. pag. 262. though the Prophets were discerned by a peculiar form of Cloke seeing it was not of Ecclesiastical and Mystical signification and withall was extraordinary as their Function was Our Divines condemn the Popish Massing Garments because they are Jewish To seek ground for the Surplice out of the Levitical Law is it not then to overthrow our own grounds Further Matth. 3.4 in the New Testament there is no ground for the Surplice The habit of John Baptist was daily and common not Ecclesiastical and Mystical That Christ or his Apostles did use or institute any Mystical or Ecclesiastical attire none can shew by the holy Scriptures and the relation of other Histories is but humane and fallible not the ground of faith The Apostle Paul 1 Cor. 14.40 requiring all things to be done decently and in order in the Assemblies of the Saints did give commandment for the right and seemly performance of such Ordinances as were before established but laid no ground for the institution of mystical Rites in religious services This speech of the Apostle is a Precept and hath a Divine binding power which not to obey is death How can this concern the institution of the Surplice which is no such matter but reputed indifferent by the Urgers What the Apostle commands is necessary and indispensable by Man But the Surplice and other Rites are arbitrary and may be dispensed with and utterly abolished D. Morton in Protest Appeal lib. 1. cap. 3. Sect. 2. numb 3. pag. 54. The Surplice is confessed to be but an humane tradition Spark Perswas to Uniform cap. 5. pag. 21. Who can prove hence that there is any better ground for the Surplice than for the 15 Priestly Robes used in the Church of Rome Thus doth it appear that the Scripture affordeth not any warrant for the Surplice in our use I know many Testimonies are cited forth of the ancient Writers but their