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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

light of Nature Scripture Custom As a Woman to be veiled in the Congregation in the Eastern Countries So to abstain from Blood whilest the eating of it was offensive to the Jew Now of such things as are necessary and decent Church-Governours have Power to give Order and Commandment as did the Synod at Hierusalem touching those things they called necessary to wit necessary during the time of the offence of the Jew which was necessary to be avoided Act. 15.28 Of such things as are expedient and decent the Church-Governours have Power to declare the decency and expediency of them yea and to advise and perswade the practice thereof but yet not to give an Order or Law to bind the People thereunto further than themselves shall find it decent and expedient for themselves Thus in Point of abiding in single Life in time of the Churches distress the Apostle gave his Judgment and Advice 1 Cor. 7.25 40. and perswaded to it for avoiding trouble in the Flesh Ver. 26 28. But would not bind them to it neither in Point of Conscience nor of outward practice as having no Commandment for it from the Lord Ver. 25. In which respect he calleth such a Commandment if he had given it a snare Ver. 35. And herein the Power of Church-Governours falleth far short of the Authority of Civil Magistrates who may in civil matters make binding Laws for any thing expedient to publick weal which Subjects are readily to submit unto 1 Pet. 2.13 But it may be objected Paul had Power to command Philemon that which was convenient therefore he might make a Law commanding the Church expedient decent things It followeth not For 1. It is one thing to give a Command for one thing another to make a Law to bind him alwayes to do the like 2. It 's one thing to command a particular Person who may owe himself to a Church-Governour as Philemon did to Paul another to command yea to give a standing Commandment a binding Law to a whole Church to whom he professeth himself a Servant 〈…〉 2 Cor. 4.6 over whom he hath no Authority but stewardly or oeconomical to wit when he speaks in his Master's Name not in his own The Steward in a Family hath not power over his Master's Spouse but when he speaks his Master's commands and directions not his own But of such things as are onely indifferent and decent I do not find in Scripture that ever Church-Governours did advise and perswade them much less charge and command them least of all make Laws to determine them And that this place in hand 1 Cor. 14.40 doth not give them any such Power though it be much urged to this end may appear from these Reasons 1. The place speaks not of indifferent decent things but of necessary decent things the neglect whereof was undecent by the light of Nature and Scripture and Custom As for men to pray with long haire Women bare-headed and for Women to speak in the Congregation and for many men to speak at once 2. The words of the place run not thus Let all decent things be done or Let all things judged and declared by the Church to be decent be done but thi● Let all things to wit that are done in the Church whether Prayer or Propesying or other Ordinance of God be done decently or in that decent manner which Church-Governours will appoint or in some other That the Apostle limiteth not but onely requireth that all be done decently which if it be so done his Rule here prescribed is followed and fulfilled 3. The same may appear out of this place by this Argument If this place of the Apostle did give Power and Authority to Church-Governours to command indifferent decent things then he that should transgress the Commandment of the Church should also transgress the Commandment of the Apostle As look what Order or Acts of Justice any Civil Governour doth by the Commission of the King he that violates such Acts or transgresseth such Orders transgresseth also against the Commission of the King But it appe●reth to be otherwise in this case If the Church-Governours command a Minister to preach alwaies in a Gown it being indifferent and decent so to do he that shall now and then preach in a Cloak transgresseth the Command of the Church but not of the Apostle For he that preacheth in a Cloak preacheth also decently which is all that the Rule of the Apostle requireth in this Point But because this Point is of great Consequence both for Church-Governours and others to be truly informed in give me leave to clear the same from some other Arguments That it is not in the power of Church-Governours to command indifferent decent things by Order of Law 1. That which exceedeth the bounds of Apostolical Authority and streightreth the bounds of Christian Liberty that is not in the Power of any Church-Governour But to command indifferent decent things by Order of Law exceedeth c. The former appeareth from the Apostle's Commission granted to them Matth. 28.20 where our Saviour giveth them Commission to teach all Nations to observe all things whatsoever he hath commanded them Now all things whatsoever Christ hath commanded them are necessary not indifferent for the People to observe If therefore the Apostles over and above the Commandments of Christ which are necessary should teach the People to observe indifferent things also which Christ hath not commanded they should exceed the bounds of their Commission It will be in vain to except Our Saviour speaketh here onely of matters of Doctrine and Faith not Government and Order unless it could be proved that our Saviour did else-where enlarge this Commission and gave them a more illimited Power in matters of Government and Order or Indifferency which for ought I see no man goeth about to do unless it be from this place of the Epistle to the Corinthians which hath already been cleared from such meaning As for the second part of the Assumption That to command indifferent decent things streightneth the bounds of Christian Liberty is of it self evident For whereas for example a single Man or Woman are at Liberty to marry where they will 1 Cor. 7.39 If the Apostle had bound them from Marriage by any Commandment of his he had streightned and deprived them of this Liberty It is wont to be objected against this That Christian Liberty standeth not in the freedom of outward Actions but in the freedom of Conscience As long therefore as there is no doctrinal necessity put upon the Conscience to limit the use of outward things Christian Liberty is preserved though the use and practice of outward things be limited Whereto I answer The Apostle in this case leaveth the People of God at liberty not onely in point of Conscience for lawfulnesse to marry or not to marry but even in outward action and practice Let him do saith he what he will he sinneth not let them be married For a second Reason it

may be this They who are not to judge or censure one another in differences about circumstantial things or matters of indifferency they may not make a binding Law that all men shall be of one mind or of one practice in such things But the former is true Rom. 14.3 Let not him that cateth despise him that cateth not c. If it be said The place onely speaks of private Christians not of Church-Governours The place speaks of all Christians publick and private seeing it reserveth and referreth the Judgment of our Brethren in such things not to publick Persons but onely to Christ in the 4th 10th Verses 3. They who did accommodate themselvs in the use of indifferent things according to the judgment and practice of all Christians wheresoever they came they did not make any Laws to bind Christians to follow their Judgment and Practice in the use of things indifferent But the Apostles of Christ did accommodate themselves in the use of indifferent things according to the Judgment and Practice of the Christians wheresover they came As appeareth from the Apostle's Example 1 Cor. 9.20 21 22. To the Jews I became as a Jew c. But it may be said Though the Apostles chose rather to use their Liberty than their Authority in these things indifferent wheresoever they came yet if they had pleased they might have used Apostolical Authority binding all Christians to their Judgment and Practice in such things 1. Doubtless if they had received any such Authority they would in some place at some time or other have claimed it and practised it A Sword never used rusteth in the Scabbard And frustra est potentia quae nunquam venit in actum is a true Axiome whether we speak of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Apostle himself cleareth this Point when he confesseth he did thus accommodate himself even to the weakness of Christians lest he should abuse his Authority in the Gospel Ver. 18 19 20. Oh that such Church-Gouernours as plead their succession from the Apostles and do challenge in sundry passage of Government Apostolical Authority would also be pleased to study and emulate an Apostolical Spirit For a fourth Argument let it be this If the Apostles and Presbyters and Brethren at Jerusalem did reach their Authority no further than to lay upon the Disciples necks the yoak and burthen of necessary things and that onely during the time while they continued necessary then may not any succeeding Synod reach their Authority to lay upon the Church Commandments and Canons of indifferent things For the Synod at Jerusalem was the pattern and precedent of all succeeding Synods For primum in unoque genere est mensura reliquorum And our Saviour teacheth us to confute Alterations from Primitive Patterns with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nou sic fuit ab initio But the Synod at Jerusalem reached their Authority no further than to lay a Commandment upon the Disciples onely touching necessary things Act. 15.28 Necessary I say either in themselves as abstaining from Fornication or at least in respect of present offence as Abstinence from blood c. 5. Let me conclude with this Argument taken from the Apostle Paul his enter-course with the Apostle Peter If the Apostle Peter was to be blamed for compelling the Gentiles by his example to observe the indifferent Ceremonies of the Jews then other Church-Governours will be to blame for compelling Christians by Law and by grievous Censures to observe the Ceremonies in Question though they were indifferent But the Apostle Paul telleth us Peter was to be blamed in this case Gal. 2.11 14. I suppose No man will here except as is wont to be excepted against such Arguments as plead for the refusing of our Ceremonies upon such grounds as Paul urged against yielding to the Jewish Ceremonies as they were urged by the false Apostles viz. with Opinion of necessity unto Salvation For Peter's yielding at that time to the Jewish Ceremonies was not out of opinion of their necessity to Salvation but only out of fear of offence and care to prevent it Ver. 12. The Sum of all this will lead us by the hand one step further If it be a sin in Church-Governours to command especially upon so strict panalt● indifferent decent things it shall be a sin also in Ministers and other private Christians to subscribe ex animo and to yield Obedience to such Command although the Ceremonies commanded were indeed as good as they be pretended which I believe are not indifferent decent things For doth not such voluntary Subscription and Conformity to them build up our Church-Governours yea and with them the Soveraign Civil Magistrate also in this confidence that such Commandments are as well lawfully given by them as received and obeyed by us Now to build up or edify a Brother unto sin is no better than to offend a Brother For the proper definition of an Offence is That which edifies a Brother unto sin as the original word expresseth it 1 Cor. 8.10 And so to sin against my Brother is to wound his Conscience yea and as much as in me lyeth to cause him to perish for whom Christ dyed which is no better than spiritual Murther even the Murther of his Soul Now if thus to edify my Brother unto sin be so hainous an Offence how much more hainous an Offence is it to edify our Governours to the giving and urging of such Commandments yea to the sharp censuring of all others as refractory and factious Persons who choose rather to undergo the loss of the greatest-Comforts they enjoy in this World than to wound the Consciences either of themselves or their Governours It is true by forbearing Obedience to these Commandments we offend the Spirits of our Governours and make them to be though causlesly offended with us but by yielding Obedience to these things we should offend their Consciences in edifying them unto Sin and provoke the Lord to be offended with them and us It is not for Christians much less for Ministers to redeem our peace and liberty at so dear a price as the hazard of the blood of so many precious Soul especially of our Governours in highest place Now I shall proceed to answer another great Question for clearing the Point in hand May not the Church in the Celebration of the Sacraments use other Rites significative than those expressed in the Scriptures or add to them of her own Authority No but she is to rest in the use of those Seals God hath appointed For all signs of mens devising cannot teach or stir up true devotion but delude and nourish Superstition Besides to do any thing which doth derogate from the Seal of Kings and their Prerogative therein we know how dangerous it is in the Common-wealth so certainly to joyn Seals with God's Seals in his Church is a Point will hardly be answered It beseemeth us to acknowledge God so wise in the Signs that

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