Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	christian_a	faith_n	good_a	1,015	5	3.3065	3	false

Text snippets containing the quad

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

24. q. 4. Arg. 2. Divinum et integrum non esset misterium si quicquam ex te adderes Chrys homl 7. in 1 Corrinth Bell. de Sacr. l. 1. c. 9.14 de Script l. 4. c. 5. Christus in Ecclesia solus potest Sacramenta constituere Mald. in Matth. 26.11 Zepper de sacra lib. 1. The Sacraments were ordained to move lead and instruct our dull and heavy hearts by sensible Creatures that so our negligence in not hearing or marking the Word of God might be amended Jewel's Treatise of the Sacraments That the Sacraments are expresly commanded of God in holy Scripture and that in the Institution of a Sacrament there must be express mention of the material parts thereof as it was in the Institution of Baptism and the Lord's Supper yea the Papists themselves acknowledge that Ceremonies Sacramental must be Instituted by Authority divine not humane though they refuse to be judged in this by the Scripture and fly to unwritten Traditions which blasphemously they make to be one part of the word of God in authority equal to the holy Scripture But signs appointed to signify by analogy or proportion annexed to the solemn Worship of God are Sacramental The antients define a Sacrament to be A visible sign or form of an invisible Grace A sign not naturall but voluntary not indicant but analogicall teaching or shadowing by representation So they call a Sacrament a visible Word as in Scripture they are termed Signs or Memorials In modern Writers the name Sacrament is given to the Tree of Knowledge of Good and Evil to the Altars Sacrifices Cherubins Lights and all Ceremonies ordained for signification in time of the Law as well as to the Rainbow Manna the Rock the Red-Sea Circumcision and the Paschal-Lamb Some of which were instituted to teach Man his Duty as others to seal and confirm the Promise of God or if all of them were seals of some spirituall Promises they were all Signs of some spiritual Duty and Sacramentall in both respects Whence we may conclude That the common nature of a Sacrament doth agree to signs determined by representation to teach any duty that man oweth to God his absolute Soveraign and mercifull Father in Christ Jesus whether Supernaturall or Morall The Precepts contained in the Book of Life are and do set forth the mind of God unto us no lesse than the Promises made therein nor can any reason be given why the representation of some spirituall Duty for all Duties that man is to perform unto God in Christ are spirituall Duties by a mystical Rite should not as properly pertain to the nature of a Sacrament as the shadowing or sealing of some spirituall Promise Quanquam ne professi● quidem fidei Nam attendendum non tantum quid velit qui profitetu● sed ●tiam quid ●●●ptum sit ei apud quem opertet professio●●●●s ●●● Ch. de Sacr. lib. 1. cap. 8. ursin tom 2. pag. 1630. What the Word doth bring to the ear that the Sacrament doth exhibit to the other senses The whole Scripture doth testifie That from the beginning of the World the Lord did intend this in Instituting Ceremonies that they should represent those things to the Eyes of men which his heavenly Word doth offer to their Ears But commandments are part of the Word as well as Promises The Will of God manifesting what he will do for us is a mystery so is it prescribing what Service he will have from us and a visible corporal material element determined to teach either of them or both is a sign Sacramentall and mysticall expressing some sacred mystery to the Eye plac = marg Signa cum adres divinas adhibentur Sacramenta vocantur Aug. de Doctr. Chr. lib. 3. cap. 6. ad Max. Ep. 5. as the Word doth to the sense which receiveth the Voyce We know no more what Service God will have a Christian perform unto his Highnesse then we do what good he would have men to expect from him by a lively Faith and it seems altogether as lawfull for man to devise signs for the confirmation of his Faith as to admonish and teach his Duty What difference can be made betwixt an addition to the means of instruction appointed of God and to the means of our assurance prescribed by him The commandments and the Promises are so knit together that it cannot be conceived how a sign should be appointed to teach man his Duty and not to assure him of some good from God in the use thereof For 〈◊〉 Will is made known by Covenant wherein he freely bin●●●●●elf to bless us upon condition of sincere and faithfull Obedie●●●●●s he obligeth us to be obedient to his Commandments that we may be blessed and the signs added to the Word do teach both as in the Word it self both parts are published Again it is one proper end of the Sacraments by striking the senses by outward representative Elements to teach the understanding help the memory stirr up the affections and excite devotion But for this end also are significant Rites devised unless we shall confesse them to be vain idle fruitless absurd and sensless And thus agreeing with Sacraments in their nature and end of necessity they must be confessed to be Ceremonies Sacramental The Scripture doth not so distinguish betwixt Signs Seals or signs significative obsignant as to make the one Sacramental not the other rather under the name sign it expresseth the nature of a Sacrament which consisteth in the analogy proportion which is betwixt a sign determined to signify and the thing signified The signs which it hath pleased God to add to his Covenant are not bare naked empty shadows but lively Seals of divine Grace Promised effectual Teachers of man's duty signs of man's duty Signs and Seals both of God's speciall favour and mercy in Christ Jesus ursia Catech. q. 65. explic 1. Gen. 9.12 By the Sacrament man is bound to God and by the same God vouchsafeth to bind himself to man Jewel's Treatise of the Sacrament See 1 Cor. 9.2 2 Tim. 2.19 Apo. 7.2 9 4 Matth 27.66 Vis Ursie tom 4. pag. 1614. 1668. Ursin pag. 1673. and in both respects Sacraments Some signs are ordained meerly to assure and confirm unto us the Promises which God hath been pleased to make Some both to teach visibly what the Lord requireth and commandeth in his holy Truth and to confirm our Faith in what he hath promised in his holy Word but all are Sacraments in each respect and what is a Seal but a visible sign annexed to a Promise to testify or assure it And how can a sign be added to it but it must testify or confirm Even from hence that it is set to the Promise by him who hath Authority to make it and Power to make it good it is a Seal So that the Word Seal doth rather note the speciall nature and end of some Signs as they are referred to

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 in●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 ●●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 ● 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 D●●●● 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 Ca●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