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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

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

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.

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 r●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