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truth_n	word_n	worship_n	write_a	69	3	9.8621	5	false

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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

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

SOME TREASURE Fetched out of RUBBISH OR Three short but seasonable Treatises found in an heap of scattered Papers which Providence hath reserved for their Service who desire to be instructed from the Word of God concerning the Imposition and Use of Significant Ceremonies in the Worship of God viz. I. A Discourse upon 1 Cor. 14.40 Let all things be done decently and in Order Tending to search out the Truth in this Question viz. Whether it be lawful for Church-Governours to command indifferent decent things in the Administration of God's Worship II. An Enquiry Whether the Church may not in the Celebration of the Sacrament use other Rites significative than those expressed in the Scripture or add to them of her own Authority III. Three Arguments Syllogistically propounded and prosecuted against the Surplice The Cross in Baptism And Kneeling in the Act of receiving the Lord's Supper Every Word of God is pure Add not thou unto his Word lest he reprove thee and thou be found a Liar Prov. 30.5 6. Prove all things hold fast that which is good Abstain from all appearance of evill 1 Thes 5.21 22. Let every man be fully perswaded in his own mind For whatsoever is not of Faith is sin Rom. 14.5 23. LONDON Printed in the Year 1660. To the Reader THese ensuing Treatises were found laid by the Walls and covered with dust in the study of an old Non-Conformist there being diverse Copies of each under several unknown hands And as Armour Treasure and other things usefull hidden in the time of our late Wars have since been brought forth for profitable Imployment The like is hoped of these Papers which have so long been kept in darkness if seriously perused by men of sober minds The fileings of Gold are precious and the Charge of Christ is considerable Joh. 6.12 Gather up the Fragments that are left that nothing be lost Which Speech of his may both warrant and encourage the collecting publishing of the precious divine Truths penned by Gods faithful Embassadours for the edification of his Church Mr. John Cotton that faithful Servant of Christ famous in both Englands was the known Author of the first Discourse and as it s verily believed of the second also Mr. Robert Nichols studiously composed the third who was a man though less known yet deservedly famous for his great Abilities and profitable Ministry in Cheshire for many years where his memory is still very precious When Reverend Dr. Morton was Bishop of Chester h● required in writing of those Ministers in his Diocess who did not conform to the Ceremonies the Reasons of this their refusal Thereupon these three Arguments were by Mr. Nichols presented unto him attested by his own hand and afterwards defended in dispute with that learned Bishop before many Witnesses The Bishop being hereby convinced of the good mans Ability and Ingenuity was his friend to his dying day The publishing of these Papers is for the preventing of the imposition and practice of sapless superstitions Ceremonies which good end now designed may hopefully be effected if the Lord will give men herein concerned to study these Controversies with unbyassed hearts It is notorious that the pressing of these Ceremonies in former time occasioned woful Divisions in the Church of Christ with much affliction unto men famous both for their parts and piety in their Generations and men of truly tender Consciences and unblamable Conversation And it is much to be questioned whether ever any reall spirituall advantage come to Christian Soul by the pressing or by the observing of them If the Lord would grant that Issue unto this Publication which is sincerely intended and heartily prayed for many thanks would be given unto his Majesty through Jesus Christ with comfort unto them that love Truth and Peace A DISCOURSE UPON 1 Cor. 14.40 Let all things be done decently and in Order Tending to search out the Truth in this QUESTION viz. Whether it be lawful for Church Governors to command indifferent decent things in the Administration of God's Worship ALL which that place holdeth forth touching this Point may be summed up for ought I can discern in these particulars 1. That the whole Church and every Member thereof are to perform all the Duties of God's Worship in a decent and orderly manner 2. What the Church and Members thereof are to do in this kind that the Church-Governours may and ought to see it to be done 3. It being the duty of Church-Governours to see that all things be done decently and orderly in the Congregation It is therefore their part in eminent measure to be able to discern and judge what is decent and undecent orderly or disorderly When I say it is their part I mean it is their duty their Place and Authority requireth it Not that they alwayes have a Power or Spirit of discerning to judge aright in this case For it seemeth the High-Priests and Prophets yea and David himself all of them thought it decent to bring back the Ark of God upon a new Cart which afterwards David himself saw and confessed it was not done after due order 1 Chron. 15.13 From whence it appeareth since they also are subject to errours in this kind that it will not be safe for them to judge and declare the decency of things by no better Rule than their own Will and Pleasure but by such Rules as the Holy Ghost directs us unto in this case which are Scripture Nature Civil Custom yea and I willingly admit the lawful Custom of the Church or Congregation in which a man liveth for to judge of decency by all these Rules we have Warrant in Scripture 1 Cor. 11.14 16. 14.33 And indeed they who are to approve themselves in all their proceedings as Paul did and all Church-Ministers ought to do to every Man's Conscience in the sight of God It is not for them to give the ground of their proceedings only from their own Will and Pleasure but from such Rules as every good Conscience may see approvable 4. This place in hand holdeth forth also this further Truth That what things the Church seeth by the former Rules to be indifferent and decent or which Church-Governours shall declare so to be those things may lawfully be done For the further clearing hereof and the better discerning of the Power of Church-Governours in these matters It may be observed that of decent things lawful to be done in God's Church some things are 1. Indifferent and decent As to preach in a Gown or Cloak whereof the one is no more necessary or expedient than the other 2. Expedient and decent As to abide in single life or to enter into Marriage of which though Marriage in time of Persecution be indifferent yet single life is much more expedient to prevent trouble in the Flesh 3. Necessary and decent either alwayes as a Woman to keep silence in the Church or at least Hic nunc so as the neglect thereof would be uncomely to the

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-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

parte diei festi c. The Church of France and the Low-Countries Sect. 17. ad Confess Sax. Obs 1. Tom. 4. de 〈◊〉 Bapt. lib. 5. 〈◊〉 cap. 16. sect 27. Annot. maj in Jo. 4.23 in their observations upon the Confession of the Church of Saxony write thus Ac perinde ne mysticos quidem ullos alioqui non impios ut qui c. Sed in hoc capite saith Cham. speaking of Popish Rites in Baptism merito damnamus qui ea addiderunt quibus mysteria affinxerint prop●iasque significationes et quidem eorum affectuun● qui pertinent ad aquam Baptismi c. The Judgment of Bezd is well known and more than once uttered by himself Sacramentis saith he pront divinitus sunt ab unico nostro legistatore ordinata quicquam vel detrahere ac multo magis novas figuras vel umbras ullas in Ecclesiam invehere ●efariam esse audaciam ex verbo Dei omnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tam expresse damnantis et ignem externum olim altari suo inferre prohibentis affirmanus Haec nostra est de Spirituali cultu divino sententia his Christi verbis consenta●●a nisi forte sublatas licet divinitus institutas Mosaicas figuras et umbras arbitramur ut alia ab hominibus illarum loco substituerentur De cult Sacr. l. 3. c. 7. n. 12 13. Junius assenteth unto the former Quod si ad usum instituere non potest quisquam profecto neque ad significatiorem homo legitime potest adhibere nisi humano et irrogante instituto ne in privato quidem quanto minus in Ecclesia Dei et publica administratione ipsius Danaeus is of the same mind Cont. Bell. de cult Sac. l. 3. cap. 7. It is Blasphemy to think that any outward thing may be made a Sign in the Church unless it be expresly ordained in the Word and commanded by God himself to be used unto that end Eccles l. 3. cap. 5. Junius again professeth his Judgment in this matter Res autem alias ac non necessarias neque ordini convenientes si volet quisquam instituere eum non pervicaciter velimus oppugnare sed tria tamen cum animo suo expendat cupimus Primum qua authoritate exemplove adductus sanctam Dei Ecclesiam et simplicitatem mysteriorum Christi Cujus solius vocem agnoscunt et sequuntur oves quia solum audiri mandavit pater Jo. 10.27 circumvestiendam esse puter humanis traditionibus quas repudiat Christus Secundum quem ad finem res suas adsui divinis judicet oportere nan● si ut cum alii● conformetur aequius foret alias Ecclesias tis conformari quae verbum Dei accedum proxime ex consilio Cypriani quam has se illis adjungere si ut h●nestiora sint omnia quid simplicitate Christi honestius quid honestate simplicius si voluntatem Esto sane at illud Tertulliani cogitandum Voluntatem Dei esse necessitatem summam nec Dei Ecclesiam in divinis rebus voluntatibus humanis obligari Tertium quis tandem eventus ex humanis traditionibus consequatur ut diuturna oste●dit experientia Of the Surplice Attire or vestiments may be distinguished into sour sorts THere is a fourfold distinction of Attire 1. Natural 2. Civil 3. Ecclesiastical by Divine institution 4. Ecclesiastical by humane ap●ointment The Natural is such by which the difference of Sexes of Ma●e and Female is professed Calv. harm in lib. Mos expos 7. Precept and others Dr. Reynolds of the overthrow of Stage-playes pag. 10. this is Moral and perpetuall Deut. 22.5 The Civil is when for ease speedier dispatch of some civil business ornament or politick differencing of degree in Office Age Trade c. diversity of habit is used and this is Arbitrary and lawfull so that the rules of modesty be observed Whitgift def of answ to adm●●i● tract 7. cap. 3. divis 1. pag. 264. Hooker Ecclesiast P●li● lib. 5. S. 78. pag. 424. Those are Ecclesiastical by Divine Institution which the Lord and Law-giver of his Church ordained to be used by Priests and Levites in the solemn worship of God Exod. 28 12.29 30 40 41 43. and in the place of Ceremonies these vestiments continued necessary in use untill the abolition of the Levitical Rites and then determined Such are Ecclesiasticall by humane institution as man of his own head hath appropriated to Religious worship or solemn Ecclesiastical use Of this sort and kind I take the Surplice to be and therefore do make question of the lawfulness thereof My argument against it I dispose in this form All Vestments appropriated to the solemn Worship of God and appointed for signification of spiritual Duties by the Will of Man without Warrant out of the Word of God are unlawful But the Surplice is a Vestment appropriated to the solemn Worship of God and appointed for the signification of spiritual Duties by the Will of Man without Warrant out of the Word of God Therefore it is unlawful Propos preved by six Reasons The truth of the Proposition may be cleared by these Reasons following 1. All such Vestments as the Proposition speaketh of are an external form of Worship both because that in their common nature or kind they agree with the Levitical Vestments which I suppose will not be denyed to have been parts of their external Worship as well as other Rites among them Homil. against perill of Idolatry part 3. fol. 55. saith All outward Jewish Rites wherewith God was honoured in the Temple were Cultus For what good definition can be given of Worship which may not be predicated and affirmed of those Rites To be instituted of God or of Man doth not vary the common nature of Worship but distinguish it into true and false in which Adjuncts the common nature of Worship doth not consist Also would not ●arments of mystical signification appropriated to solemn Worship be Jewish in special not in common nature onely if the Mo●● High should Authorize them And if they be Worship and devised by Man then they are Will-worship which God condemneth 2. If this Major be not true what should hinder but that man may bring many of the Ceremonies of the Law of Moses into the Church of the new Testament for if one Jewish Rite may be brought in why not any It need not be doubted but that Vestments meerly Ecclesiastical and Mystical are Jewish though not in number or perhaps in some other petty differences yet in kind and are they not then the same Luke 14.18 Eph. 6.9 Dr. Raynolds Confer with Hart. cap. 8. divis 4. pag. 494 495. 3. Either Vestments meerly Ecclesiasticall and Mystical instituted by Man Exod. 25.9 39 40 42 43 27 19. 1 Chro. 28.12 2 Chro. 29.5 are unlawful or else it had been lawful for the Jewish Church to have devised to themselves and used those Priestly Robes that were in use among them though God

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 cor●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 Ag●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. Con● Wittemb tit de Baptis Calv. opusc pa● 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 m●tters of Rites and Ceremonies appropriated to the solemn Worship of God for the Instruction of his People Were the old figures taken away Whit●k de Pont. Rom. q. 7. c. 3. Art 6. Idem cont Dura l. 9. Sect. 59. p. 826. Rainold Conf. with H●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. S●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