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
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 hâ— 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
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
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
to be held unwarrantable In this case the devising of new Rites to signify the truths taught in Scripture or sealed in the Sacraments cannot be deemed less than an unlawful Addition Babing in com 2. pag. 95. upon this ground our Divines have cast Images out of the Church not onely for teaching ill but for teaching at all because God alloweth no Teacher but himself nor means of teaching but his holy Word and Sacraments And when the Son of God hath instituted the Sacraments and he hath commanded them to be administred in certain Rites instituted of himself It is a very hard Question saith Chenmitius whether Man be permitted to add others over and above Exam. Conc. Trid. part 2. tit de rit Bapt. under any pretence Dr. Willet reasoneth thus against the Rites of Popish Confirmation Willets Cont. 14. q. 1. par 5. pag. 719. Col. 2.17 All of them are superstitious having mystical and typical significations and shadows which agree not with the Nature of the Gospel for all shadows are now past the Body being come It is contrary to the Rule of the Gospel there should be such Types Shadows and Significations brought into the Service of God Id. Cont. 12. q. 8. Arg. 1. pag. 504. Therefore we dare not allow of these descriptions of unlawful Additions before-mentioned not onely because they cannot be justified by Scripture as all good Expositions Theological must and ought but also the whole current of Scripture plainly sheweth it to be too strict as may appear in part by that which hath been already said and remaineth to be proved more at large hereafter Unde jus prodit interpretatio quoque procedat Decret Grego lib. 5. Tit. 39. cap. 31. Innocent 3. Quis legum Aenigmata solvere idoneus esse videtur nisi is cui soli Legislatorem esse concessum est Cod. lib. 1. Tit. 14. leg 9. 10.11 Tit. 17. 2. As in matters of Faith so in matters of Ceremonies significative pertaining to the Worship of God an Argument doth hold from the Negative to disallow what is not found in the Scriptures expresly or by good consequence As to say such a thing is not expressed or revealed in the word therefore it is no matter of Faith nor such as a man is bound necessarily to believe such a sign is not warranted by the Scripture therefore it is not to be used in the Worship of God Jer. 7.31 19.5 Thus the Prophet Jeremiah reasoneth more than once against the idolatrous men of Judah who burned their Sons and Daughters in the fire to Baal The Lord did not command you he spake no such thing neither came it into his mind Therefore this ye ought not to have done The thing he reproved was not onely not commanded but forbidden and that expresly yet the Prophet chooseth rather to charge them with the fault of making a Law unto themselves Hook Eccleâ— Pol. lib. 2. Sect. 6. than the crime of transgressing a Law which God had made For when the Lord himself had once precisely set down a form of executing that wherein we are to serve him the fault appeareth greater to do that which we are not than not to do that which we are commanded In this we seem to charge the Law with hardness only in that with foolishness In this we shew our selvs to be weak and unapt to be Doers of his Will in that we take upon us to be Controllers of his Wisdom In this we fly to perform the thing which God seeth meet convenient and good in that we presume to see what is meeter and convenienter better than God himself For these and such like Reasons though the sin of Judah was directly prohibited yet it pleased the Lord by his Prophet to reprehead it for that he commanded them not so to do From these places some Divines do prove the perfection of Scripture against the Papists Dr. Reynolds thes Gatak of Lots cap. 7. S. 16. Others that in the Point of God's Worship the Argument holdeth from the Negative for the Substance of it And by the same Reason we may conclude that no Ceremony significant may be admitted in the Worship of God which carry not the stamp of divine approbation for the ground of the Prophet's Argument will bear all alike The purpose of God was to teach his People both unto whom they should offer Sacrifice and what Sacrifice was to be sacrificed therefore no Sacrifice is to be offered which God hath not commanded The Lord hath determined how he will be served therefore upon our own Will and Pleasure we must not add any thing unto it for Substance or take ought there-from And the Lord also hath appointed and determined what outward Signes shall be used to teach signify or represent by Analogy or Proportion Therefore no Sign is to have place in his Worship which cannot shew descent from above Numb 15.38.39 The Lord expounding the Use of the Fringes that he commanded the Israelites to make in the borders of their Garments saith It shall be to them for a Sign that they may look upon it and remember all the Commandments of the Lord and do them and that ye seek not after your own hearts and your own eyes after which you use to go a whoring Therefore he willeth that for ever they remember all his precepts even those that concern Ceremories or external Worship and on the contrary he will not that either in Ceremonies or external Worship they hear their own heart or institute those things that seem good unto them in their own eyes Nibil oporteat in rebus divinis facere sine Dei Verbo Bell. de Sacr. lib. 1. cap. 19. or follow them Nay in the Worship of God to follow that which is pleasing to us is to run a whoring from God because we follow them in the heat of adulterous Love It may be some will answer that Ceremonies of absolute necessity wherein the Substance of God's Worship consisteth and which absolutely binds Conscience must be instituted of God but not those that are appointed onely for signification and as things in themselves free and indifferent because these may be profitable to put men in mind of their duties to cherish Faith and recall from sin But what ground is there in Scripture for this distinction where is the liberty granted in the one denied in the other kind of Ceremonies Sicut owne aurum quodcuâ—que fuerit extra templum non est sauctificatum Whâ—t de Pont. q. 1. c. 3. 8. q. 2. c. 2. q. 4. c 1. S. 2. Orig. in Matth. Hom. 25. In Philosophy no distinction is to be allowed which Reason doth not confirm In Theology what hath not evident foundation in the Scriptures themselves what is not native and taken out of them is to be held counterfeit and adulterate The Rule is where the Law distinguisheth not we must not distinguish it is not sufficient therefore
so to distinguish unless it can be shewd which yet hath not been done that the distinction hath footing in the Word of God The Papists and Lutherans do in this manner plead for the Use of Images in their Churches Images are Lay-men's Books by them they are put in mind of the Death and Passion of Christ they may see more at once represented by them than they can read in many hours What Answer do our Divines return unto them but this That the Word and Sacraments were appointed of Christ to teach Conc. Seno sense Harm Conf. Helver cap. 4. fol. Synt. Tom. 2. l. 6 7. 19. in secundo praec Par. in Gen. 28.18 De secundo praec tit de Imag. c. 15. resp ad Arg. 9. 10. Faith cometh by hearing not by seeing or gazing Jew art ador div 10. Mart. in 1 Reg. 7. Gualter in Heb. 2.18 and that to add to them is presumptuous against the Lord inâ—urious unto his Ordinances that teaching to the Eye is sufficiently performed by the Sacraments and that the Lord for Instruction of his People commanded his Ministers to preach not to paint Faith saith Zanchius is to be promoted but by what means such as God hath ordained viz. The Word and the Sacraments God would have us to be taught divine things and all men as well vulgar as others to know things belonging to their Salvation But whence or of what Instructors Of those that he hath given to be Teachers unto us not of those that do please our selves He hath given unto us the Book of the Creatures whence we may know many things of God He hath given us the Book of the Scripture which he would have continually to be read and to be explained in the Church What canst thou desire more He hath given Sacraments Glasses of divine mysteries He hath instituted us a Ministry and â—â—arged us to exercise our selves daily in the Law of God Ought not these Books and Teachers to be sufficient for us Now a significant Ceremony is an Image or a Representation to teach by striking the sense and what is said against Images must necessarily hold against them also so that either we must take part with the Lutherans and Papists against the Worthies of our Church or acknowledge the former distinction to be vain and of none effect Nay let this distinction be of any weight and the Papists must be acquitted in their Oyl Cream Salt Spittle Crosses Lights Tabers and the rest of their rotten Customs wherewith they have besmeared and defiled the Ordinances of God for none of these be held by them to be of absolute necessity A second Answer there is given to this Argument of no more strength than the former viz. That to devise Signs of spirituall things is unwarrantable but not to ordain Ceremonies that shadow forth some moral duty which Man oweth to God But this is barely spoken not proved by any passage of holy Writt and may as easily be cast off as it is brought forth The Scripture doth not teach it lawful for Man to devise mystical Signs appropriated to the solemn Worship of God to represent moral duties when it forbiddeth by any devised Sign of that Nature to shadow forth spiritual duties and what we learn not thence in matters of this kind we dare not receive When the Lord was pleased to instruct his Church by Types and Figures he himself appointed not onely those that did prefigure Christ but such also as served by their signification to teach moral duties All mystical Rites the Lord himself precisely prescribed Exod. 25.9.38.39 39.42.43 1 Chro. 28.12.19 2 Chro. 29.25 1 Chro. 24 19. 2 Chro â— 8.14 laying a strict charge upon Moses to make all things according to the pattern shewed him which Rule was religiously observed by all religious and worthy Reformers of Religion afterwards not one adventuring without special direction from the Word of God to add any thing thereto or alter ought therein Again Duties moral and spiritual are parts of God's inward worship and Ceremonies ordained to teach either of them by mystical Representation are parts of his outward Worship and Service and so the matter is one whether the Sign doth shaddow forth a morall or spiritual duty for it is not the particular good thing signified by the Sign but the Institution of it to that end that makes the Worship true or false If it be appointed of God it is true Worship let the signification be moral or spiritual if of men it is false Worship whatsoever it be set a-part to represent or teach in our intention in the solemn Worship of God In defence of Images it is objected that Paulinus Nolanus Bishop commanded the History of the Old and New Testament to be painted in his Church and that to this end that the People might be drawn from surfetting and drunkenness when they met together to banquet in that place being busied in viewing and beholding Images See Jewel's Apol. par 5. cap. 3. div 1.2 Our Divines reply that the Authority of man ought not to seem any thing against the plain and manifest Word of God and Nolanus and his followers did offend the more grievously Martyr part 2. c. 5. S. 23. that they adventured to do that which the former Fathers did alwayes disallow whereby we see what the judgment of Ancient and Modem Divines is touching Images setup in the Church to represent or put in mind of Moral duties And if Images must be abolished significant signs of mens devising by the same reason remain under condemnation for they are Images that is certain figures having relation to the exemplar or certain pictures with relation of representations 3. No Act Ordinance nor Institution contrary to a general Negative Commandment is lawfull unless that Act Ordinance or Institution be in special warranted by the Word of God for the Scripture should not be sufficient to make the man of God that is the Minister or Prophet perfect to every good work if an Act in special might be lawful without particular approbation which is in general condemned as unjust and evill If we find that holy men of God did some particular things 1 Sam. 7.17 1 King 18.32 Dâ—â—â—â— 2.5 6 7 13 14. which were generally forbidden in the Law as Samuel built an Altar at Ramath Elias the Prophet on Mount Caâ—mel when by the Law it was not lawfull to offer any Sacrifice but before the Lord in the place which he should chuse We must know they did this by special direction and extraordinary instinct The Lawyers say Generi per speciem derogatur Sext. de lib. 5. tit de regulis Juris 33. Digest l. 50. tit 17. regul 80. That a particular doth derogate from the general And in these places where a special fact doth not agree with a general Precept there the Scripture is not repugnant unto it self but by the special it is derogated from the general But though it
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 oâ—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 Uâ—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. aâ—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 sensibâ—lâ— 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 eidâ—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 hiâ— devising Hâ—r Conâ—ess Wâ—tte n. breg tit de consecrat aquae salis Mâ—rtyr Com. Places p. 4. c. 9. Sect. 5. â—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 â—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 pâ—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 Sacâ—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 meanâ— appointed by Himself Mâ—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 repentanceâ— 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 Leviâ— 10.1 Deut. 1.18 17.3 1 Reg. 16.14 2 Reg. 17.26 God hath disallowed 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-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.
Sacrament The Cherubims in the Law are called Types and Sacraments of those times in all reason the Crucifix is in that sense to be deemed a Sacrament of these times but vain and false because it is destitute of Divine approbation And what advantage hath the Jesuite gotten by this wise dispute he hath notably discovered their impudent boldness in preferring their own sinfull devices before the sacred Oâ—â—â—â—nances of God and their notorious presumption in attempring 〈◊〉 which they cannot but acknowledg to be proper to the Lord alone 9. Experience testifieth that signs significant devised by men have been the seeds sparkles and instruments of divers errors Whitak de Sc. q. 6. c. 14. arg ult Calv. opusc de Necess refor pag. 59.60 superstitions and Idolatries but they never did or shall do good in the Church of God The bravery and excess that is seen in Popish Temples doth affect move and draw the eye but is of no worth to true Piety devotion and motions of mind pleasing to God It hath been shewed before and is further to be proved afterward that no true Piety or sincere devotion of mind can be stirred up in us by humane Traditions 10. And lest this truth confirmed by so many Arguments out of the Word of God should yet be cast off upon suspition of novelty or not rellish savourly to some palats for want of the sauce of humane Authority It shall not be amiss to produce the testimonies of worthy Divines to shew what hath been their Judgment in this point Calvin saith Nulla doctrina In Matth. 21.25 vis Calv. resp ad versipell opusc pag. 413. In Tim. 4.14 SS 18. nullum sacrum signum debet inter pios admitti nisi à Deo profecta esse constet nec est in hominum arbâ—trin quicquam excudere Fulk against the Rhemists The true Church of Christ submitteth her self to the Doctrine of Christ and his Apostles in all things and is content with those Ceremonies which Christ and his Apostles by his Commandment have left unto us Dr. Raynolds speaking of Popish significant Rites hath these words Censur Apoc. tom 2. prael 243. Simplicius multo veteres quanquam et ipsi nimium peccarunt oâ—usmodi mysteriis excogitandis ut omnes propemodum ritus in Sacramenta converterent non quin possint omnia quae uspiam oculis usurpamus merito suggerere nobis ansam earum rerum meditandarum qua faciunt ad pietatem sed quod magna religione cavendum est in ecclesia ne convertamus in morem Sacramentorum interpretationibus hujusmodi ut permisceamus instituta humana cum institutis ipsius Christi atque ita horum authoritatem communiamus commentis hominum In Heb. 8.5 Paraeus saith Quicquid etiam Sacramentis divinis ornatus vel perfectionis vel significationis augustioris gratia â—ffingitur qualia sexcenta circa Baptismunâ— et Eucharistiam habet papatus exorcismos sal sputum chrisma c. id totum tanquam inane et evanidum oraculo hoc improbatur Synopsis in 12. Conâ— q. 8. Non potest ulles homo instituere Caeremonâ—am adquam sâ—queretur gratia Sp. Sancti Bell. de Sac. l. 2. cap. 24. Dr. Willet speaking of the Ceremonies and Rites of Baptism saith It is contrary to the rule of the Gospel that there should be such types shadows significations brought into the service of God as the Papists make in Baptism for seeing we have the body which is Christ all such shadows ought to 〈◊〉 bolished In one Sacrament they sc the Papists have forged and found out many as their Chrism Oyl Salt Spittle c. None of those Ceremonies were used when Christ himself was Baptized which notwithstanding had been most fit considering the worthiness of his person which was Baptized neither did Christ give any such thing in charge to his Disciples but biddeth them onely Preach and Baptize In the Name of the Father Son and Holy Ghost Nor yet were any such Ceremonies in use in the Apostles times Act. 10.4 St. Peter saith Can any man forbid Water that these should not be Baptized He calleth not for Oyl Salt Spittle or any such thing but Water onely And a little after he produceth the witness of two Martyrs against these Ceremonie Act. and Men. Hauk 1. Exam Ann. 1555. Thomas Hauks I deny saith he in Baptism all things invented by man as your Oyl Cream Salt Spittle Candle Conâ—uring of Water John Denly holy Martyr The Eunuch said to Philip Act. and Mon. Denl answ to art 6. Anno. 1555. â—nsti l. 4. c. 10. sect 23. See here is Water We do not â—ead he asked for any Cream Oyl Spitâ—le Conjured Water for it seemeth that Philip had Preached no such thing unto him Calvin saith Unde colligimus partem reverentiae quae illi defertur in eo esse positam dum in eo colendo simpliciter quod mandat nullas nostras miscendo inventiones sequimur That he speaketh of devised symbolical sâ—gns it is evident by the instances he giveth in that and the two Sections following â—oc com p. 4. â— 4. sect 4. Martyr Seeing God is altogether the wisest he hath no need that we should by our imagination or endeavour prepare Instruments for him And afterwards in the same Chapter Sect. 16. Neither can they easily escape which imbrace exorcisms but that of one Sacrament they make many seeing they make so many Signs which they will have to be accounted holy adding Oyl Spittle Exsufflations and such like So as one Sacrament of Baptism doth degenerate into many Neither must they be heard when to the intent to mock the simple they feign a difference between Sacraments and Sacramentalls which is altogether sophistical for distinctions are to be received gladly but those to be such as are taken our of the very nature of the things because they bring much light to Controversies but those distinctions which spring out of the brain of Sophisters onely for the shifting off of Arguments are altogether to be refused Conses Wittemb tit de Caerem Eccl. The Judgment of the Church of Wittemberg is thus set down in the Harmony of Confessions Nec licet vel veteres ritus legis restaurare vel novos comminisci ad adumbrandam veritatem Evangelio jam patefactam et illustratam quales sunt interdiu accendere cereos ad significandam lucem Evangelii aut uti vexillis crucibus ad significandam victoriam Christi per crucem quod genus est universa panoplia vestium Missalium quam aiunt adumbrare totanâ— Passionem Christâ— et multa id genus alia Multo minus licet instituere Caeremonias aut sacra quorum meritis expientur peccata et accipiatur regâ—um coelorum Nam de priori illo genere Caeremoniarum et Sacrorum Christus ex Esaia concionatur Frustra inquiens colunt me docentes doctrimas pracepta hominum et Paulus Nequis vos judicet in cibo aut pouâ— aut in
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 propâ—iasque significationes et quidem eorum affectuunâ— 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 â—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 consentaâ—â—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 nanâ— si ut cum aliiâ— conformetur aequius foret alias Ecclesias tis conformari quae verbum Dei accedum proxime ex consilio Cypriani quam has se illis adjungere si ut hâ—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 osteâ—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 apâ—ointment The Natural is such by which the difference of Sexes of Maâ—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 admâ—â—iâ— tract 7. cap. 3. divis 1. pag. 264. Hooker Ecclesiast Pâ—liâ— 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 â—arments of mystical signification appropriated to solemn Worship be Jewish in special not in common nature onely if the Moâ—â— 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
had not appointed them or they might have invented others of the same kind afterwards and have added to those God appointed but this they might not do It 's true that this would increase the multitude of Ceremonies and multitude of Ceremonies of one sort would make them (f) Dr. Morton protest appeal Lib. 1. Cap. 3. Sect. 3. inconvenient because this carryeth with it change of circumstances whereon conveniency or inconveniency doth depend But if one Ceremony be lawful hundreds of the same kind be lawful also for the definition of one is predicated of all of that sort It cannot be truly said That the Jewish Church had less liberty to devise Ecclesiastical Rites whatsoever some say (g) Dr. Sparks Perswasions to uniformity cap. 3.8 5. pag. 11. Josh 22.10 than the Christian Church hath except the Christian Church could under the Lord's Charter shew this Priviledge to be granted unto her Add further that the speciall Ground that the maintainers of Ceremonies do or can bring in for the now-urged Ceremonies is the fact of the Reubenites building the Altar If this Argument be of any force must they not grant liberty to the Church of the Jews as well as the Church of the new Testament Therefore if men deny the Jews that liberty which the Christian Church may rightfully claim they will prove themselves to stand upon no Ground 4. Such Vestiments cannot be used in Faith without which the use thereof is sinful Faith in this place is a firm assurance of mind and conscience Rom. 14.23 resting on assured Ground that the thing which a man doth is allowed of God to be done by him So that two things are here implyed 1. That the Act to be done Calvin in loc others Vid. Marlo in loc be allowed of God otherwise the conscience that doth it how confident soever it be is erroneous and faulty (h) Covel's ans to Mr. Burges Apol. pag. 9. citing Mooker No man can do evil with a good conscience 2. That the mind of the Doer certainly apprehend a lawfulnesse for the doing of it else the conscience sinneth through doubtfulnesse With this assurance of mind and conscience who can use such Vestiments as are meerly Ecclesiastical Mystical Rites when he cannot find aâ—â— firm Ground out of the Scripture that God alloweth such under the New Testament 5. Whoseover doth not admit the Proposition he openeth a gap unto Oyl Cream Spittle Candles holy Water and other Popish Ceremonies to enter into the Church which our learned Divineâ— reject for this that they are mystical significant Rites devised by Man as is to be seen not by the Judgment of Forraign Divines onely As of the Church of Wittenburg Harm Confess part 2. artic 32. de Corem Ecclesiasticis The Churches of France and the low Countries in their Observations upon the Harmony of Confessions Ibid. Sect. 17. ad Saxâ—n Confess Observ 1. Calvin in Esay 20.2 Mat. 21.25 Beza Epist 8. But also our own Divines Dr. Whitgift Defence of Answer to the Admon Tract 7. cap. 7. divis 8. pag. 291. Mr. Perkins in his Commentary on Gal. 3.23 24 25. who dissallow such signification of Apparrel in Ecclesiastical use as Peter Martyr in his Epistle to Hooper would put upon it Loc. commun pag. 1088. Edit 1613. And further if the Proposition be not true Perkin's Demonstration of Probl. in Title Apurten to Masse Sect. 6. Dr. Morton's protest appeal Lib. 1. Cap. 3. Sect. 5. Pag. 58. Might not a man reason thus for the bringing in of Popish Rites of the same nature and kind Vestiments instituted by man and appropriated to God's Worship and of mystical signification are lawful Therefore Oyl Cream Spittle Candles and other such like Popish Rites are lawful also 6. To conclude worthy Divines have condemned all Ceremonies when they have been parts of and appropriated to Worship As Calvin Institut Lib. 4. Cap. 10. Sect. 8. Perkins Reform Cathel p. 136. And doth not Dr. Abbott call all Priestly Garments whereby they are distinguished from the rest of the Church a spiritual Character of the Beast Antichr Demon. Cap. 11. Sect. 26. And whereas for eight hundred years after Christ there were but eight Vestures used in the whole mysteries of Religion and now among the Papists there be fifteen six Priestly and nine of the Bishops What reason is there to prove them or such of them unlawful which our Law hath rejected if this Proposition be not true The Assumption proved In the proof whereof it is requisite that I insist upon these three Heads 1. That the Surplice in our Church is appropriated to God's solemn Worship as to meet to Ecclesiastial use 2. That it is appointed for signification of spirituâ—â— Duties 3. That this is done by Man without Warrant from the Word of God The first of these 3 Heads is apparant by the Reasons following 1. Albeit young Students in the Universities who by their matriculation did receive their primam tonsuram into the Clergy The Surplice to be appropriated to Ecclesiastical use Queristers in the Cathedrall Churches being antiently reputed of the Clergy and some Clerks in some Parochial and Collegiat Churches have heretofore and still do retein the Surplice Yet we see that the use is still restrained to Worship viz. Prayers reading Scripture administration of Sacraments c. And out of that use it is not to be found neither is there any civil use made of the Surplice As for buriall of the dead it is used by none but by a Minister or one initiate into the Clergy and that with solemn prayers accompanying Who then can say that the use of the Surplice in Burials is a withdrawing of it from Ecclesiastical use 2. I might urge what I observe out of Dr. Whitgift who denying Pope Hadrian to be the Inventer of the Surplice Spark's perswâ—sion to Uniformity cap. 5. pag. 19. Def. Tract 7. cap. 6. Divis 1. would draw the Original thereof from Stephaâ—â—â— Bishop of Rome whose testimony if it be ought worth proven that holy Vestments are not to be touched of any save the Priest Ibid. cap. 5. divis 2. and consequently that they are not of civi use Socrates hominibus Luc. Osiand Epitom Histor Ecclesiast Cent. 3. Lib. 3. Cap. 14. 3. In Popery the Surplice was appropriated to God's solemn Worship without which no Priest might say Service Missal Rom. part 1. Missa in Galli cantu Missa in die Nativitatis Dâ—â—â—â— Neither could Water or Bells or any thing else be hallowed Dr. Humphry his Antidiploma missal Rom. part 3. pag. 96. And if it were not of the essence of the Masse that every Priest that sayth it have a Surplice on yet some Priest cannot say Mass without it Durand rational Lib. 3. Cap. 1. Numb 9. Neither can any Priest make his breaden-god except he have it on Rhâ—â—â— aâ—â—tat in 1 Cor. 11.29 This I omit to urge though I must confess that hough oâ—r Church