1. OUr Saviour sometimes forewarneth his Disciples to beware of the leaven of the Pharisees. Which leaven, as he ex­poundeth himself, (and he best knew his own meaning,) was of two sorts: the leaven of hy­pocrisie, Luk. 12. and the leaven of corrupt and su­perstitious doctrine, Matth. 16: Wee read 1 Cor. 5. Luk. 12. 1. Matth. 16. 12. 1 Cor. 5. 8. of a third sort, and that is the leaven of malicious­ness: which also usually accompanieth the other two. Where any of the three are in abundance, but especially where they all meet and abound, (as in these Pharisees) it is impossible by any care or cunning so to keep them hidden, as not to be­wray themselves upon occasion to an observing eye. As you know it is the nature of leaven, though it be hidden never so deep in a heap of meale, to work up to the top, so that a man may certeinly know by [Page 2] the effects, and be able to say, that there it is. In the storie of this present Chapter, the Pharisees dis­cover all the three; Malice, Hypocrisie, and Supersti­tion. Their Malice against Christ, although it appeared sufficiently in this, that their quarrelling his Disciples for eating with unwashen hands was with the intent to bring an odium upon him for not instructing them better: yet he passeth it by, with­out taking any special notice thereof. It may be, for that his own person was chiefly concerned in it. But then the other two, their Hypocrisie and Super­stition, in rejecting the Commandments of God for the setting up of their own Traditions; because they trencht so neer and deep upon the honour of God his heavenly Father, he neither would nor could dis­semble. But themselves having given him the oc­casion by asking him the first question. [Why doe thy Disciples transgress the tradition of the Elders?] he turneth the point of their own weapon full upon them again as it were by way of recrimination not Percutit illos atrociore recri­minatione. Eras. in Paraphr. [...], Chrys. Hom. 51. without some sharpness, do you blame them for that? But why then do you your selves also trans­gress the Commandment of God by your Tradition? which is a farre greater matter.

That is their Charge, vers. 3. Which having made good by one instance taken from the fift Com­mandment, 2. (more he might have brought; but it needed not; this one being so notorious and so convincing:) he thenceforth doubteth not to call [...]. Chrysoft. ibid. Isai. 29. 13. them Hypocrites to their faces, and to apply to them a passage out of the Prophet Esaias very pat to his [Page 3] purpose. Wherein the Prophet charged the peo­ple of those times with the very same crimes, both of them, whereof these Pharisees are presently ap­pealed: to wit, Hypocrisie, and Superstition; Hy­pocrisie in their Worship, and superstition in the Do­ctrine. The Leaven whereof, by how much more it swelled them in their own and the common opini­on, making them to be highly esteemed among men for their outward preciseness and semblances of ho­lyness: [...]. by so much the more it sowred them towards Almighty God, rendring the whole lump of their so strict Religion abominable in his sight. So true Acts 26. 5. Luk. 16. 15. is that of our Saviour, Luk. 16. That which is highly esteemed among men, is abomination in the sight of God. Their Hypocrisie he putteth home to them in the Verses before the Text; Ye Hypocrites, well did Esatas prophesie of you, saying, This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is farre from me. That done, he forgetteth not to remember them of their Superstition too: continuing his allegation out of the Prophet still, in the words of my Text, But in vaine do they wohship me, teaching for doctrines the commandments of men. 3.

This later verse I have chosen to entreat of alone [...]. 1 Tim. 4. 2. at this time. For although Hypocrisie and corrupt teaching do often go together, as in those Jewes whom the Prophet long before reproved, and in these Pharisees whom our Saviour here reproveth: yet have I purposely severed this verse from the former in the handling, moved thereunto out of a [Page 4] double consideration. First, because Hypocrisie lur­king more within, we are not able to pronounce of it with such certainty; neither (if we were) have we indeed any good warrant so to doe: as we may of unsound Doctrines which lye more open to the view, 1 Thess. 5. 21. 1 Joh. 4. 1. and are allowed to our examination. Secondly, and especially, because hundreds of those my brethren whom I cannot in reason excuse from symbolizing with the Pharisees in teaching for doctrines the com­mandments of men, (which is the fault reproved in this verse;) I cannot yet in charitie and in my own thoughts, but acquit from partaking with them in (the measure at least of) that their foul hypocrisie, wherewith they stand charged in the former Ver­ses.

The Words themselves being one entire propo­sition; to stand upon the curious dividing of them would be a matter of more ostentation than use: And the truth thereof also, when the meaning is once layd open, will be so evident, that I shall presume of your assent, without spending much time in the proof. The main of our business then upon the Text at this time must be Explication, Applica­tion, and Use: First the Explication of the Words; then the Application of the Matter; and lastly some Corollaries inferred there from for our Use. Which for your better understanding and remembrance I shall endeavour to do as plainly and orderly as I can.

As for the Words first. There are three things in them that desire Explication: First, what is meant 4. [Page 5] by the commandements of men; secondly, what it is to teach such Commandements for doctrines; third­ly, how and in what respect they that teach such doctrines may be said to worship God in vain. For the first: [...], or [...], a Commandment, properly and strictly taken, is an affirmative precept, requi­ring something to be done: the contrary whereof is a Prohibition or negative precept, forbidding the do­ing of something. But in the Holy Scriptures, (as in our common speech also,) the word is usually so ex­tended as to comprehend both, (Prohibitions also, as well as Commandements properly so called.) The reason whereof is, because Affirmatives, and Nega­tives do for the most part mutually include and in­fer the one the other: As in the present case it is all one, whether the Pharisees should command men to wash before meat, or forbid them to eat before they had washed. We call the whole Decalogue the ten Commandements, though there be Negative Pre­cepts [...] &c. Mark 10. 19. Luke 18. 20. there as well as Affirmative, yea more Nega­tive than Affirmative. And those Negatives [Touch not, Tast not, Handle not,] are called the Commande­ments of men, Col. 2. 22. Which place I note the rather, because the appellation here used, and cited out of Esai. 29. according to the Septuagint [ [...]] are not found any where else in the whole Testament besides in the relation of this storie, save in that one place onely. ‘By the analogy of which places, in as much as there is mention made in them all as well of Doctrines, as of Commandements, and that in some of them with the Conjunction [Page 6] Copulative between them; we are warranted to bring within the extent of this word, according to the general intention and scope of our Saviour in this place, Doctrinals as well as Morals: that is to say, as well those that prescribe unto our Judg­ments, what we are bound to believe or not to be­lieve in matter of Opinion; as those that prescribe unto our Consciences, what we are bound to do or not to do, in matter of Practice. Although the special occasion whereupon our Saviour fell into this discourse against the Pharisees, and the special in­stance whereby he convinceth them, do withall shew, that the Morals do more principally, pro­perly, and directly fall under his particular intention and scope therein.’ In the full extent of the word then, all those prescriptions are to be taken for the Commandements of men, wherein any thing is by hu­mane Authority either injoyned or forbidden to be believed or done, (especially to be done,) which God in his Holy Word hath not so enjoyned or forbid­den. Jonadab's command to the Rechabites, that Jer. 35. 6. they should not drink Wine, they nor their sons for ever; and the Pharisees tradition here, that none should eat with unwashen hands; were both the com­mandements of men.

This is clear enough, yea and good enough hitherto, if there were no more in it but so. For you 5. must observe, (or else you quite mistake the Text, and the whole drift of it,) that it is no part of our Saviours meaning, absolutely and wholly to con­demne all the Commandements of men. For that were [Page 7] to cut the sinews of all Government and Order, and to overturn Churches, Kingdoms, Corporations, Fa­milies, and all other both greater and lesser Societies of men: none of all which can be upheld without some posttive Laws and Sanctions of mans devising. We do not therefore find, that either Jonadab was blamed for commanding the Rechabites not to drink wine; or that they were blamed for observing his commandement therein. But rather on the contrary that God well approved both of him and them, yea and rewarded them for their obedience unto that Jer. 35. 18, 19. command; though it were a command but of mans devising, and had no more than a bare humane Au­thority to warrant it. And therefore those men are very wide, that vouch this Text against the Ec­clesiastical Abridgm. Linc. p. 44. Constitutions or Ceremonies with such confidence, as if they were able with this one Engine to take them all off at a blow: not considering, that it is not barely the Commandments of men, either materially or formally taken, (that is to say, neither the things commanded by men, nor yet mens com­manding of them;) but it is the teaching of such Commandments for Doctoines, that our Saviour here condemneth the Pharisees for. What that is therefore, we are next to enquire, [...], teaching for doctrines the commandments of men.

In the 29. of Esaie, the substantives have a 6. Conjunction copulative between them in the Sep­tuagint; and they are read in the very same manner and order [ [...]] by St. Paul, allu­ding thereunto in Col. 2. But in the Greek Text in [Page 8] all Copies extant both here and in Mark 7. where the same Historie is related, they are put without the Per appositio­nem. Erasm. Beza. Conjunction, by Apposition, as the Grammarians call it. The meaning is the same in both readings; onely this latter way it appeareth better, and it is in effect this: Whosoever shall endeavour to impose upon the judgments of men, in credendis, or in point of faith, any thing to be believed as a part of Gods holy truth; or shall endeavour to impose upon the Consciences of men, in agendis, or in point of man­ners, any thing to be observed as a part of Gods ho­ly will, which cannot be sufficiently evidenced so or so to be, either by express testimonie of the written Word of God, rightly understood and applied, or by clear natural and necessary deduction therefrom according to the Laws of true Logical discourse; is guilty more or lesse of that Superstition our Saviour here condemneth in the Pharisees, of teaching for Doctrines the commandments of men.

And a fault it is of a large comprehension. It taketh in all additions whatsoever, that are made 7. to that absolute and all sufficient Rule of Faith and Manners, which God hath left unto his Church in his written Word. In what kind soever they are; whether in Opinion, Worship, Ordinance, Injuncti­on, Prohibition, Promise, or otherwise. From what cause soever they proceed; whether from cre­dulity, ignorance, education, partiality, hypocrisie, misgoverned zeal, time-serving, or any other. For what end soever they may be done; whether those ends be in truth intended, or but in shew pretended: [Page 9] say it be the glory of God, the reformation of abu­ses, the preventing of mischiefs or inconveniences, the avoiding of scandals, the maintenance of Chri­stian liberty, the furtherance of piety, or whatever else can be imagined. If they have not a sufficient foundation in the sacred Text, and yet shall be offe­red to be pressed upon our judgments or consciences in the name of God, and as his Word: they are to be held as chaffe, fitter to be scattered before the wind, or cast out to the dunghil, than to be hoarded up in the Garners among the wheat; (alas, what is the Jer. 23. 28. chaff to the wheat?) or as wood, hay, or stubble, mee­ter to become fewel for the Oven or Hearth, than 1 Cor. 3. 12, 15. to be coffered up in the treasurie among gold, and silver, and precious stones. And he that bringeth any such doctrine with him, let his piety or parts be otherwise what they can be; should he in either of both, or even in both, match not onely the holy Apostles of Christ, but the very blessed Angels in Gal. 1. 8. heaven; yet should we rather defie him as a Traitor, for setting Gods stamp upon his own Bullion, than receive him as his faithful Embassadour; and salute him with an Anathema sooner, than bid him God speed. Especially if the doctrine be apparently ei­ther 2 Joh. ver. 10. false or ungrounded, and yet positively and per­emptorily delivered, as if it were the undoubted word and will of God.

I may not now descend to particulars. But thus 8. much it will concern us all to know in the general, That whosoever teacheth any thing either to be absolutely unlawful, which God hath not forbidden in [Page 10] his word; or to be absolutely necessary, which God hath not required in his word: he teacheth for do­ctrines the commandments of men,, and so far forth plaieth the Pharisees part in burthening the consci­ences of Gods people with the superstitious fansies of his own brain. But otherwise, the enjoyning of something for a time which God hath not forbidden, or the forbidding of something for a time which God hath not required, by those that are endued with lawful Authority in any Ecclesiastical, Political, or Domestical Society; so as the same be not done for conscience sake towards God, or with any opini­on of worship, merit, or operative holiness, but meerly out of prudential considerations, and for the reasons of order, decency, expedience, or other like respects of conveniency and accommodation; is a thing no waies justly chargeable with Pharisaisme, superstition, or to be cryed down and condemned under the name of will-worship; nor doth it come within the compass of our Saviours reproof in this place. If Jonadab had laid an obligation upon the consciences of the Rechabites, not to drink wine, by telling them that for conscience sake towards God they ought to abstain therefrom; or if the Jewish Elders and Governors, leaving the consciences of the people free, had onely made a Law under some penalty for decency and cleanlinesse sake, that no man should sit down to meat in publick with un­washen hands: to my seeming had he then been guilty of this Pharisaical superstition, and they free. In brief then to conclude this Enquiry, To lay an ob­ligation [Page 11] either upon the judgments or consciences of men in point of opinion or practice, which God hath not laid; that, and nothing but that, is to teach for doctrines the commandments of men.

We have yet a third thing to be enquired of, for 9. the Explication of the words: namely, how and in what respect they that teach such doctrines may be said to worship God in vain. The ambiguity of our English word Worship, hath occasioned many Errors among Divines, and mis-understandings of one a­nothers words and writings, whereby the disputes and controversies about Worship are become of all other the most intricate and perplexed. The He­brews, and the Greeks too, have sundry words, and those of distinct notions, and significations: which we in English, for want of fitter expressions, are faine to translate promiscuously by this one word Worship. The Greek words [...], [...], [...], and [...], (which is the word here used) are all indifferently rendred, worshipping. Here, accor­ding to the notion of the Greek word, it properly signifieth the performance of some religious or de­vout act, with an intention to honour God thereby. Whereby it appeareth, that these Pharisees placed a great part of their Religion in the observation of these Traditions of mens devising; and flattered themselves with this conceit, that they did God a great deale of honour in so doing, and that therefore he could not choose but be marveilous well pleased with them for so doing. By long accustoming themselves to which-like outward observances, they [Page 12] had almost lost the vigor and soul of true Religion,' (which consisteth in the inward reverence and devo­tion of the heart:) and had litle other left than the bare carcase, or empty outside thereof; and that also patcht and pieced up for the most part with the de­vises and inventions of men.

And this our Saviour now telleth them is VVor­ship 10. in vain. He saith so indeed: but hath he any Text for it. The place he citeth is in Esaie 29. 13. where the words according to the Original run but thus, [Their fear towards me is taught by the precept of men:] but that it is vain, the Prophet doth not there say. He doth not say it [...], in those very words, according to the Hebrew: but the scope of the place importeth all that and more. For God there threatneth to punish the people for such worship: which he would not have done, if he had been either pleased with it, or honoured by it. But the very word and all is so found, even as our Savi­our citeth it [ [...]] in the Septuagint there: which being the most common and received Tran­slation in those dayes, was therefore for the most part followed by Christ and his Apostles in their quotations, especially where it swerved not very much in sense from the Original. Now a thing is said to be done in vaine, when it hath not that wi­shed effect, which the doer intended and expected. Those Pharisees then, intending by those superstiti­ous will worships to honour God, and hoping to please him therewithall; when their expectations should be so far frustrated, that God should all on the con­trary [Page] profess himself dishonoured and displeased thereby; it must needs be acknowledged that this their Will-worship was all in vain. Certainly God will reject, what himself hath forbidden: and he hath forbidden, and that both frequently, and with the severest interminations, all manner of VVill­worship (of this kind, and properly so called) and all additions of men unto his holy Word.

In the several parts of the Text thus opened, we may see the full meaning of the whole. God will 11. not approve of, nor accept any VVit-worship, or VVill-worship, forged or devised by man, with an opinion as if it were a necessary part of Gods service; nor allow of any doctrine, that tendeth to bind the Judgments or Consciences of his people further than he hath thought fit himself to bind them by the ex­presses of his Word. He will, when time serveth, root out every plant which is not of his own planting. And when the day is come, which shall declare (by a Matth. 15. 12. fiery trial) every mans work of what sort it is: the 1 Cor. 3. 12▪ 15 gold and silver and pretious stones shall abide the fire, and the workman that built with such good stuff shall receive a blessed reward. But he that buildeth wood, or hay, or stubble; though by the great mercy of God he himself may passe through the fire, and be saved (with some difficulty,) so long as he hol­deth fast the foundation, which is Christ and his me­rits: yet he shall suffer losse in his work however. That shall be sure to burn and perish; whatsoever becometh of him. All that fear of God is but su­perstitious and vain, that is taught by the Precepts and Commandments of men.

[Page] From the Explication of the Text hitherto, I came now to the Application of it. Wherein I 12. doubt not by Gods help, but to make clear to the judgment of any man, that is not either uncapable through ignorance, or fore-possessed with prejudice, these three things. First, that the Papists are guil­ty of the Pharisaical superstition and Will-worship here condemned. Secondly, that the Church of Eng­land, and hir regular and obedient children are not guilty of the same. Thirdly, that those Divines and others in the Church of England, that so undu­tifully charge her therewithall, are in truth them­selves inexcusably guilty of that very crime, where­of they unjustly accuse her.

First, for the Papists. That they are the right children and successors of the Pharisees, no man that 13. rightly understandeth the Tenets of the Romish Church but will easily grant; if he shall duly consi­der what a masse of humane Traditions both in point of belief and worship are imposed upon the judg­ments and consciences of all that may be suffered to live in the visible Communion of that Church, and that with opinion of necessity and under paine of damnation. The Popes Supremacy, Worshipping of Images, Invocation of Saints and Angels, the propi­tiatory Sacrifice of the Mass, Purgatory, the seven Sa­craments, Transubstantiation, Adoration of the host, Communion under one kind, Private Masses, forbid­aing Priests Mariage, Monastical Vowes, Prayer in an unknown tongue, Auricular Confession. All these, and I know not how many more, are such, as [Page 15] even by the confession of their own learned Writers, depend upon unwritten Traditions more than upon the Scriptures. True it is, that for most of these they pretend to Scripture also: but with so little colour at the best, and with so little confidence at the last; that when they are hard put to it, they are for­ced to fly from that hold, and to shelter themselves under their great Diana Tradition. Take away that, it is confessed that many of the chiefe Arcicles of their Faith nutare & vacillare videbuntur, will seem Andradius. Multò maxima pars Evangelii pervenit ad nos traditione; per­exigua literis est mandata. Hos. Confess. c. 92. Egenum elemen­tum. Hosius. Plumbea regula. Pighius, &c. even to totter and reel, and have much adoe to keep up. For what else could we imagine should make them strive so much to debase the Scripture all they can, denying it to be a Rule of Faith, and charging it with imperfection, obscurity, uncertainty, and many other defects; and on the otherside to magni­fie Traditions as every way more absolute: but meerly their consciousness, that sundry of their do­ctrines, if they should be examined to the bottome, would apeare to have no sound foundation in the Written Word. And then must needs wee conclude from what hath been allready delivered, that they ought to be received, (or rather not to be received but rejected) as the Doctrines and Commandments of men.

Nor will their flying to Tradition help them in this case, or free them from Pharisaisme; but rather make the more against them. For to omit that it hath been the usual course of false teachers, when their Doctrines were found not to be Scripture­proofe, to V. Chamier. Tom. 1. Panstrat. Lib. 9. cap. 16. Jewels Defence 2. chapt. 9. fly to Tradition: do but enquire a little [Page 16] into the Original and growth of Pharisaical Tra­ditions, and you shall find that Non malè comparari Pha­risaeos Cetholi­cis. Serarius. a­pud Hall. Serm. on Matt. 5. 30. one egge is not more like another, than the Papists and the Pharisees are alike in this matter. When Saduc (or whosoever els was the first Author of the Sect of the Saddu­ces) and his followers began to vent their pestilent Sadoc disci­pulus Antiqui Sochaei, author sectae Sadducae­orum secundùm Rabbinos. V. E l. Tisb in [...]; Schindler. in Lexic. Pentagl. Sed hoc ut com­mentum Rabbi­nicum exigit Montacutius▪ qui Sadducaeo­rum o iginem ad Dositheum quen­dam refert, ex authoritate Epi­phanii & alio­rum; eosque Sad­ducaeos dictos confirmat a [...] Justitia, ob mores auste­ros, & in judi­ciis severitatem. V. Montacut. Appar. 7. §. 49. and Atheistical Doctrines, against the immortality of the Soule, the resurrection of the Body, and other like: the best Learned among the Jewes, (the Phari­sees especially,) opposed against them by argu­ments and collections drawn from the Scriptures. The Saduces finding themselves unable to hold ar­gument with them, (as having two shrewd disad­vantages; but a little Learning, and a bad cause;) had no other means to avoid the force of all their argu­ments, than to hold them precisely to the letter of the Text, without admitting any exposition thereof, or collection therefrom. Unlesse they could bring clear Text, that should affirme totidem verbis what they denied; they would not yeild. The Pharisees on the contrary refused (as they had good cause) to be tyed to such unreasonable conditions: but stood upon the meaning of the Scriptures, as the Sadduces did upon the letter; confirming the truth of their interpretations partly from Reason, and partly from Tradition. Not meaning by Tradition (as yet,) any doctrine other than what was allready sufficiently conteined in the Scriptures; but meerly the Do­ctrine which had been in all ages constantly taught and received with an Ʋniversal consent among the People of God, as consonant to the holy Scriptures [Page 17] and grounded thereon. By this means, though they could not satisfie the Sadduces, (as Heretikes and Sectaries commonly are obstinate) yet so farre they satisfied the generality of the people, that they [...] —&c. Joseph. 13. Antiqu. 18. grew into very great esteem with them, and within a while carryed all before them: the detestation of the Sadduces and of their loose errors also conducing not a little thereunto. And who now but the Pharisees? and what now but Tradition? in every mans eye and mouth. Things being at this passe, any wise man may judge, how easy a matter it was for men so re­verenced as the Pharisees were, to abuse the credu­lity of the people and the interess they had in their good opinion, to their own advantage: to make themselves Lords of the peoples faith, and by little and little to bring into the VVorship whatsoever do­ctrines and observances they pleased; and all under the acceptable name of the Traditions of the Elders. And so they did, winning continually upon the [...]. Epiphan. in Ptolom. Justini­an. Novel. 146. & alii. people by their cunning and shewes of Religion, and proceeding still more and more, till the Jewish Worship by their means was grown to that height of superstition and formality, as we see it was in [...]. Chrys. Hom. 51. in Matt. our Saviours dayes. Such was the beginning, and such the rise, of these Pharisaical Traditi­ons.

Popish Traditions also both came in and grew up 15. just after the same manner. The Orthodox Bi­shops and Doctors in the antient Church, being to maintain the Trinity of Persons in the Godhead, the Consubstantiality of the Sonne with the Father, the [Page 18] Hypostatical Union of the two Natures in the person of Christ, the Divinity of the Holy Ghost, and other like Articles of the Catholike Religion, against the Arians, Eunomians, Macedonians, and other He­retikes: for that the words Trinity, Homoüsion, Hypostasis, Procession, &c. (which for the better ex­pressing of the Catholike sense they were forced to use) were not expressely to be found in the holy Scriptures; had recourse therefore very often, in their writings against the Heretikes of their times, to the Tradition of the Church. Whereby they meant not (as the Papists would now wrest their words,) any unwritten doctrine not conteined in the Scriptures, but the very doctrine of the Scriptures themselves, as they had been constantly understood and believed by all faithfull Christians in the Catho­like Church down from the Apostles times till the several present ages wherein they lived. This course of theirs, of so serviceable and necessary use in those times, gave the first occasion, and after-rise, to that heap of Errors and Superstitions, which in processe of time (by the power and policy of the Bishop of Rome Mox subsecuta est corruptela Calvin. in loc. especially) were introduced into the Christian Church under the specious name and colour of Catholike Traditions. Thus have they troden in the steps of their forefathers the Pharisees: and stand guilty even as they of the Superstition here condem­ned by our Saviour, in teaching for doctrines mens Precepts.

But if the Church of Rome be cast, how shall the 16 Church of England be quit? That symbolizeth [Page 19] so much with her in many of hir Ceremonies, and otherwise? What are all our crossings, and knee­lings, and duckings? What Surplice, and Ring, and all those other Rites and Accoutrements that are used in or about the publike Worship; but so many Commandments of men? For it cannot be made ap­pear (nor truly do I think was it ever endeavoured,) that God hath any where commanded them. In­deed these things have been objected heretofore, with clamour enough; and the cry is of late revived again with more noise and malice than ever, in a world of base and unworthy Pamphlets, that like the frogs of Aegypt croake in every corner of the Land: And I pray God the suffering of them to multiply Exod. 8. 14. into such heaps do not cause the whole Land so to stink in his nos-thrills, that he grow weary of it and forsake us. But I undertook to justifie the Church of England and hir regular and obedient children in this behalf: and it will be expected I should do it. If any of the Children of this Church in their too much hast have over-runne their Mother; that is, have busied themselves and troubled others with putting forward new Rites and Ceremonies, with scandal, and without Law: or by using hir name without hir leave for the serving of their own pur­poses have causelessely brought an evil suspicion upon her (as some are blamed) let them answer it as well as they can: it is not my businesse now to plead for them, but to vindicate the Church of Eng­land against another sort of men, who have accused her of Superstition unjustly.

[Page 20] Set both these aside; and hir defense is made in a word, if we do but remember what hath been allrea­dy 17 delivered in the Explication of the Text: to wit, that it is not the commandments of men, either Materially or Formally taken; but the Opinion that we have of them, and the teaching of them for Do­ctrines, wherein Superstition properly consisteth. Materially first. There is no Superstition either in wearing or in not wearing a Surplice, in kneeling or in not kneeling at the Communion, in crossing or in not crossing an infant newly baptized: even as there is no superstition in washing or in not washing the hands before meat. So long as neither the one is done with an opinion of necessity, nor the other for­born out of the opinion of unlawfulness. For so long the conscience standeth free. The Apostle hath so resolved in the very like case: That neither that eateth is the worse for it, nor he that eatethnot the 1 Cor. 8. 8. better for it. A man may eat, and do it with a good conscience: and he may not eat, and do that with a good Conscience too. As in the present case, at this time it is certain Christs disciples did eat and washed not: it cannot be doubted, but at some time or other they washed before they ate. Not for con­science sake towards God either; but even as they saw it fit, and as the present occasion required: and they might do both without superstition. But if any man shall wear, or kneel, or crosse, with an opini­on of necessity and for conscience sake towards God, as if those parts of Gods service wherein those Ce­remonies are used in our Church could not be right­ly [Page 21] performed without them, yea although the Church had not appointed them; doubtlesse the use of those Ceremonies by reason of such his opi­nion should be Superstition to him. Because a man cannot be of that Opinion, but he must believe it to be true doctrine, that such and such Ceremonies are of themselves necessary parts of Gods worship. As on the contrary, if any body should refuse to weare, or kneel, or crosse, out of an opinion of their unlawfulnes; as if those Ceremonies did vitiate the whole act of that worship whereunto they are applied: I cannot see, but upon the same ground, and by reason of such his opinion, the refusal of those Ceremonies should be to him also Superstition. Because a man cannot be of that opinion, but he must believe this to be true doctrine, that such and such Ceremonies are of themselves unlawful to be used in the Wor­ship of God. But the obedient children of the Church of England, having no such opinion either of the necessity or unlawfulnes of the said Ceremonies; but holding them to be (as indeed they are) things in their own nature indifferent: are even therefore free from Superstition in both the kinds aforesaid: So then in the things commanded taken materially, that is to say, considered in themselves without re­spect to the Churches command, there is no Super­stition: because there is nothing concerning them doctrinally taught either the one way, or the other.

Now if we can as well clear these things taken al­so formally, that is to say, considered not in them­selves, 18. but as they stand commanded by publick au­thority [Page 22] of the Church: the whole businesse is done, as to this point. Nor is there in truth any great dif­ficulty in it, if we will but apprehend things aright. For although the very commanding them do seem to bring with it a kind of necessity, and to lay a tye upon the Conscience, (as that of St. Paul implieth both, you must needs be subject, and that for consci­ence sake:) yet is not that any tye brought upon the Rom. 13. 5. Conscience de novo by such command of the Church: onely that tye that lay upon the Conscience before, by virtue of that general Commandment of God of obeying the higher powers in all their lawful Com­mands, is by that Commandment of the Church ap­plied to that particular matter. Even as it is in all Civil Constitutions, and humane positive Laws whatsoever. And the Necessity also is but an Obe­diential, not a Doctrinal necessity. But the Text requireth a Doctrinal necessity, to make the thing done a vain and superstitious worship [Teaching for doctrines the commandments of men.] Which the Church of England in prescribing the aforesaid Ce­remonies hath not done; nor by her own grounds could do. For look as the case standeth with pri­vate men for doing, or refusing: even so standeth the case with publick Governours for commanding or forbidding. As therefore with private men, it is not the bare doing or refusing of a thing, as in discre­tion they shall see cause; but the doing of it with an opinion of Necessity, or the refusing of it with the opinion of Unlawfulness, that maketh the Action superstitious, as hath been already shewed: So with [Page 23] publick Governours, it is not the commanding or forbidding of a mutable Ceremony, as for the pre­sent they shall deem it fit, for order, decency, or uni­formities sake, or such other like respect: but the commanding of it with an opinion as if it were of per­petual necessity, or the forbidding it with the like o­pinion as if it were simply unlawful, that maketh the Constitution superstitious.

Now I appeal to any man, that hath not run on 19. madly with the cry for company, but endeavoured with the spirit of Charity and Sobriety to satisfie his own understanding herein; if the Church of England both in the The Ceremo­nies that remain are reteined for discipline and order, which, upon just causes, may be altered and changed, and therefore are not to be e­steemed equal with God's law. Preface, of Ce­rem. Preface before the Book of Common Prayer, and in the The Church hath power to decree rites and Ceremonies,—but it ought not be­sides the Scrip­ture to enforce any thing to be believed for ne­cessity of salva­tion. Artic. 20. Every particular or National Church hath au­thority to or­dain, change, and abolish Ceremo­nies &c. Art. 34. Articles of her Confession, and in sundry passages in the Homilies occasionally (and these Books are acknowledged her most Au­thentick writings, the two former especially, and the just standard whereby to measure her whole Do­ctrine:) if, I say, she have not in them all, and that in as plain and expresse terms as can be desired, dis­claimed all humane Traditions, that are imposed up­on the consciences of Gods people either in point of Faith or Manners; and declared to the world, that she challenged no power to her self to order a­ny thing by her own authority but onely in things indiffenent, and such as are not repugnant to the word of God; and that her Constitutions are but for order, comelinesse, and uniformity sake, and not for conscience sake towards God; and that there­fore any of those her Orders and Constitutions may be reteined, abolished, or altered from time to time, [Page 24] and at all times, as the Governours for the time be­ing shall judg to serve best unto Edification. What should I say more? If men list to be contentious, and will not be satisfied, who can help it? yet thus much I dare say more. Let any Papist or Precisiian in the world give instance but in any one single thing, do­ctrinally maintained by the Church of England, which he can with any colour of truth except against as a Commandment of men: if we do not either shew good warrant for it from the written word of God, (which we doubt not but to be able to do, and is most adrem;) or else (which is enough ad hominem) for every single instance they shall bring, return them ten of their own teaching, every whit as liable to the same exception as that: we will yield the Buck­lers, and confesse her guilty.

But now what will you say, if after all this clamou­ring against English-Popish Ceremonies, (as of late 20. they have blasoned them,) they that keep all this a­doe prove in the end the guilty persons themselves? I am much deceived if it do not clearly prove so: if we either compare her doctrine and theirs together, or take a view of some of theirs by themselves. First, compare them a litle, which will also adde [...]. Chrysost. Orat. 2. contr. Judae­os. some confirmation to the former point for the far­ther justifying of the Church of England in this be­half. And for example and perspicuity sake, let the instance be kneeling at the Communion; there being the like reason of all the rest. I pray you consider well the evidence: weigh the grounds, and observe the course held on both sides, and then give sentence [Page 25] accordingly. If, as God hath given those our Church Governours power to determine of indifferent muta­ble circumstances, and they using the liberty of the Power given them, have appointed kneeling rather than sitting or standing, as judging it a gesture of greater reverence and well becoming our unworthi­nesse, but without any opinion either of the necessity of that gesture, or of the unlawfulness of the other two; so God had given the like Power to these our Brethren, and they using the liberty of that Power had appointed sitting or standing rather than knee­ling, as judging either of them a more proper Table gesture than it, yet without any opinion of their necessity, or of the unlawfulnesse of kneeling; the case had then been alike of both. These had been as free as they; neither of them had been guilty of Su­perstition, in teaching for doctrines the command­ments of men: because there was no doctrinal necessi­ty, whereby to bind the conscience of Gods people on either side. Again, if as these say to their Pro­selytes peremptorily in effect thus [you are bound in conscience not to kneel; it is an unlawful gesture, a su­perstitious relique of Popery, and carrieth with it a shrewd appearance of their idolatrous Bread-wor­ship; and therefore we charge you upon your consciences not to kneel:] so our Church-governors should say to the people peremptorily in effect thus, [you are bound in conscience to kneel, or else you profane the holy Sacrament, not discerning the Lords Body; and therefore we charge you upon your consciences to kneel:] the case of both had here also been alike. [Page 26] Both alike guilty of Superstition, in teaching for doctrines the commandments of men: because by that doctrinal necessity as well the one sort as the other had laid a perpetual obligation upon the Conscien­ces of men, in a matter which God having not any where either commanded or forbidden hath therefore left free and indifferent. But now taking the case as de facto it is, without Ifs and Ands, set the one against the other, and make the comparison right: and here it is. Our Brethren having no publick authority given them to order what shall be done or not done in matters of external government, do yet bind the consciences of Gods people, by teaching that which they thus forbid to be simply and in it self unlawful. Our Governors on the contrary, though having publick authority to prescribe in such matters, do yet leave the consciences of men at li­berty, without teaching that which they appoint, to be of absolute necessity in it self. This being species facti, as the Civilians speak, the even true state of the case: say now I beseeeh you in good sooth, and be not partial, Quid Juris? At whose door lieth the Superstition? The one side teaching no such doctrine, but having authority, do by virtue of that authority appoint the people to kneel; The o­ther side having no such authority, but teaching a doctrine, do by virtue of that doctrine charge the people not to kneel: Whether of both sides may rightlier be said to teach for doctrines the Command­ments of men?

Tu quum sis quod ego, & fortassis nequior—

[Page 27] Their guilt herein will yet farther appear, if lea­ving comparisons, we take a view of some of their doctrines by themselves. I say, but some of them: for how many hours would serve to reckon them all? or who indeed (even of themselves) knoweth them all? There are so many Covies of new do­ctrines sprung up ever and anon, especially in these late times of connivence and licentiousness; which by that they are well hatcht, presently fly abroad the Countrey, and are entertained by some or other for as good Divinity, as if they were the undoubted Oracles of the Holy Ghost. I dare not affirme it, because I will not put my self to the trouble to prove it, and because I heartily desire and wish I be deceived in it: yet I cannot dissemble my fear that it is but too true, (by the proportion of what we almost daily hear or see,) that within little more than this one twelvemonth last past there have been more false and superstitious doctrines vented in the Pulpits and Presses in England, than have been (in so open and daring a manner) in the whole space of almost fourscore years before, I mean since the first of Queen Elizabeth of blessed memory. And to make good the former charge, omitting sundry o­ther their unwarrantable positions, partly concer­ning Church-Government, Orders, and Ceremonies established by Law, partly concerning sundry recei­ved customs in matters wholly or in part Ecclesiasti­cal, partly concerning the use of sundry pastimes and recreations, partly concerning sundry usages and customs in vita communi in things meerly Civil, and [Page 28] not sacred or Ecclesiastical, the particulars whereof would amount to many scores, if not hundreds: I shall present unto your view a dozen onely, which I have selected from the rest of those that I have ob­served to have been most urged of late in Sermons and Pamphlets; by which you may in part judge of the rest. And they are these

1. First, that the appointing of a set forme of Pray­er 22. or Liturgy, to be used in the service of God, is unlawful or Antichristian: or that it is a straitning or limiting of the Holy Spirit of God.

2. That it is not in the power of the Church to ordain any Rites or Ceremonies in the service of God, which the people are bound to ob­serve, other than such as God hath comman­ded in his Word.

3. That Rites and usages, devised or abused either by Heathens or Idolaters, may not be lawfully used by Christians in the service of God.

4. That it is unlawful or superstitious to kneel at the holy Communion, in the act of receiving the Sacrament.

5. That Instrumental Musick may not be used in the service of God, as well as Vocal.

6. That Episcopacy is Antichristian, or repug­nant to the Word of God.

7. That the Presbyterian discipline is the very Scepter of Christs Kingdom; or the order ap­pointed by Christ himself for the perpetual Government of his Church, which ought of [Page 29] all particular Congregations to be inviolably That the ob­servation of An­nual Festivals in memory of Christ or his Apostles, as Christmas, Easter, &c. is Antichristian, superstitious, and unlawful. observed unto the Worlds end.

8. That it is simply unlawful for a Minister to be possessed of two Benefices.

9. That Ecclesiastical persons may not meddle in secular affairs; nor can with a good conscience exercise any Civil office or Jurisdiction, al­though by humane authority, Law, or custome allowed them.

10. That it is not lawful in preaching Gods word, to recite sentences out of the Fathers; much lesse from the writings of Heathen Writers.

11. That the Election or consent of the people is of necessity required, either to the ordeining of Ministers, or to the appointing of them to their particular charges.

12. Lastly, (which though I find not positively delivered in terminis, nor is the danger thereof so generally observed, as of sundry of the for­mer; yet for that I find it often touched upon in these late Treatises, and conceive it to be an Errour of no lesse dangerous consequence than many of the former, I thought meet not to o­mit it:) That the Examples of Christ and of his Apostles ought to be observed of all Christi­ans, as a perpetual Rule binding them to Confor­mity, even as their Precepts doe unto Obedi­ence.

[Page 30] 23. Concerning which Positions, I do here in the face of this Congregation take God to witness, who shall judge us all at the last day, that I do verily be­lieve, and in my conscience am perswaded, that all and every of them are the vaine and superstitious in­ventions of men, wholy destitute of all sound war­rant from the Written Word of God rightly under­stood and applied: and (till they shall be better pro­ved) ought to be so esteemed of every man that de­sireth to make Gods Holy Word the rule of his opi­nions and actions. Many and great are the mischiefs otherwise, that come to the Church and people of God, by the teaching of these and other like ground­less Positions: As amongst others these three follow­ing. First, great scandal is hereby given to Athe­ists, Papists, Separatists, and other the enimies of our Religion; especially to the Papists: who will not onely take occasion thence to speak evil of us and of the way of truth and holiness which wee profess, but will be themselves also the more confirmed in their own wicked errors, by objecting to us, that since we left them, we cannot tell where to stay. Secondly, many sober and godly men, both Ministers and o­thers, who cheerfully submit to the established Lawes and Government, (as they take themselves by the Law of God bound to doe, in things which they believe not to be repugnant to his Word) are by this means unworthily exposed to contempt and miscensure, as if they were time-servers, or inclined to Popery or Superstition at the least. But if they shall [Page 31] farther endeavour in their Sermons or otherwise, to shew their just dislike, and to hinder the growth, of these unlawful impositions, and to hold the people in their good beliefe by instructing them better; they shall be sure to be forthwith branded as opposers of the Gospel. As if there were such a spirit of Infalli­bility annexed to some mens Pulpits, as some have said there is to the Popes Chaire, that whatsoever they shall deliver thence must needs be Gospel. Thirdly, hereby many an honest-hearted and well-meaning Christian is wonderfully abused: by being mis-led into Error, Superstition, and Disobedience; by having his conscience brought into bondage in those things, whereunto it was the good pleasure of God to leave him free; and by being disposed to much uncharitablenesse in judging evil of his bro­ther, that hath given him no just cause so to doe.

Besides these and sundry other mischiefs of dan­gerous consequence, too long now to repeat: the 24. thing that I am presently to affirme, concerning all and every of the positions aforesaid and other like them, pertinently to the Text and business in hand, is this, That whosoever shall doctrinally and posi­tively teath any of the same, doth ipso facto become guilty of the Superstition here condemned by our Saviour, and so farre forth symbolizeth with the Pharisees in teaching for doctrines the commandments of men. And I doubt not, but there are in the Church of England sundry learned iudicious and Or­thodox [Page 32] Divines, no way suspected of favouring Po­pery or Popish Innovations, that by Gods help and the advantage of Truth will be ready to maintaine what I now affirme, in a fair Christian and Scholar-like trial, against whosoever are otherwise minded, whensoever by authority they shall be thereunto re­quired.

I have now finished what I had to say from this Scripture by way of Application. From the whole 25. premisses would arise sundry Inferences, as Corolla­ries and by way of Use. In the prosecution whereof, had we time for it, I should have occasion to fall upon some things that might be of right good use for the setling of mens judgments and consciences in a way of Truth and Peace. And truely my aime lay chiefly here, when my thoughts fixt upon this Text. But having enlarged my self so far beyond my first purpose allready, I shall onely give you a short touch of each of them: and it may be hereafter (as I shall see cause, and as God shall dispose,) I may take some other occasion, here or elswhere, to enlarge them further.

The first should be an earnest request to such of my Brethren, as through inconsideration, zeale a­gainst 26. Popery or profanenesse, or any other cause, have been a little too forward and faulty this way. That they would in the fear of God review their own dictates, and (all partiality and self-seeking laid aside) bestow a little paines to examine throughly the soundness of those principles from which they [Page] draw their conclusions: whether they be the very true word of God indeed, or but the fansies and devi­ces of the wit of man. I know how loathly men are induced to suspect themselves to be in an Errour: and that it is with our brethren herein as with other men, may sufficiently appeare in this, that few of them will so much as bestow the reading of those books, that might give them satisfaction. But (be­loved) better try your own work your selves, and if it prove but hay or stubble burn it your selves, by ac­knowledging your errour and retracting it; that you may build better: than let it lye on still, till a sorer fire catch it. Better for any of us all, whether in respect of our errours or sins, to prevent the Lords judging of us, by timely judging our selves, 1 Cor. 11. 31. than to slack the time till his judgment overtake us.

The second use should be an Admonition to all my Brethren of the Ministery for the time to come, 27 and that in the Apostles words, 1 Cor. 3. 10. Let 1 Cor. 11. 23. & 15. 3. Quod accepisti, non quod exco­gitasti. Vinc-Lirin. cap. 27. every man take heed what he buildeth. S ^t Paul him­self was very careful this way, not to deliver any thing to the people, but what he had received from the Lord. The Prophets of the Lord still delive­red their Messages with this Preface Haec dicit Do­minus. Yea that wretch Balaam, though a false Prophet, and covetous enough, professed yet that Num. 22. 18. if Balak would give him his house full of silver and gold, he neither durst nor would goe beyond the word of the Lord to do less or more. There is a great prone­ness [Page 34] in us all to idolize our own inventions: Besides much Ignorance, Hypocrisie, and Partiality; any of which may byas us awry. Our Educations may lay such early anticipations upon our judgments; or our teachers, or the bookes we read, or the society we con­verse withall, may leave such impressions therein, as may fill them with prejudice, not easily to be remo­ved. The golden meane is a hard thing to hit upon almost in any thing, without some warping toward one of the extremes, either on the right hand, or on the left: and without a great deal of wisdome and care seldome shall we seek to shun one extreme, and not run a little too farre towards the other, if not quite into it. In all which and sundry other re­spects, we may soon fall into gross mistakes and er­rours, if we do not take the more heed; whilst we suspect no such thing by our selves, but verily be­lieve that all we do is out of pure zeale for Gods Glorie, and the love of his truth. We had need of all the piety, and learning, and discretion, and paines, and prayers we have: and all little enough with­out Gods blessing too, (ey and our own greater care too,) to keep us from running into Errours, and from teaching for doctrines the commandments of men.

The Third use should be for Admonition also, to 28. all the people of God, that they be not hasty to be­lieve every spirit; but to try the Spirits (especially 1 Joh 4.1. when they see the spirits to disagree and clash one with another, or find otherwise just cause of suspi­cion;) [Page 35] and that, as the Beraeans did, by the Scriptures. Using withall all good subsidiary helps for the bet­ter Act. 17.11. understanding thereof: especially those two as the principal; the Rule of Right Reason, and the known constant judgment and practice of the Uni­versal Church. That so they may fanne away the chaffe from the wheat: and letting goe the refuse, hold falt that which is good. To this end, every man 1 Thess. 5 21. should especially beware, that he do not suffer him­self to be carried away with names; nor to have any mans person either in hatred or admiration: but em­brace what is consonant to truth and reason, though Judas himself should preach it; and reject what even Jude 16. Gal. 1. 8. [...]. Chrys. Hom. 13 in 2. Corinth. an Angel from heaven should teach, if he have no other reason to induce him to believe it, than that he teacheth it.

29. The Fourth Use should be for Exhortation to the learneder sort of my Brethren, to shew their faithfulness, duty, and true hearty affection to God and his Truth and Church, by mainteining the sim­plicity of the Christian Faith, and asserting the do­ctrine of Christian Liberty, against all corrupt mix­tures of mens inventions, and against all unlawful impositions of mens commandments, in any kind whatsoever. If other men be zealous to set up their own errors, shall we be remiss to hold up Gods Truth? God having deposited it with us, and committed it to our special trust: how shall we be able to answer it to God and the World, if we suffer it to be stolen out of the hearts of our people by our silence or neg­lect! [Page 36] Like enough you shall incurre blame and censure enough for so doing; as if you sought but yourselves in it, by seeking to please those that are in authority in hope to get preferment thereby. But let none of these things discourage you: if you shall not be able by the grace of God in some mea­sure to despice the censures of rash and uncharitable men, so long as you can approve your hearts and a­ctions in the sight of God, and to break through (if need be) far greater tryals and discouragements than these; you are not worthy to be called the servants of Christ.

The last use should be an humble Supplication to 30. those that have in their hands the ordering of the great affairs of Church and State; That they would in their goodnesse and wisdomes make some speedy and effectual provision, to represse the exorbitant licentiousnesse of these times, in printing and prea­ching every man what he list: to the great dishonour of God, scandal of the Reformed Religion, fomenting of Superstition and Errour, and disturbance of the peace both of Church and Commonwealth. Lest if way be still given thereunto, those evill spirits that this late connivence hath raised, grow so fiecre with­in a while, that it will trouble all the power and wisdom of the Kingdom to conjure them handsom­ly down again. But certainly, since we find by late experience, what wildnesse in some of the Lay­people, what petulancy in some of the inferior Cler­gy, what insolency in some both of the Laity and [Page] Clergy, our Land is grown into, since the reines of the Ecclesiastical Government have layn a litle slack: we cannot but see, what need we have to desire and pray, that the Ecclesiastical Government and power may be timely setled in some such moderate and ef­fectual way; as that it may not be either too much abused by them that are to exercise it, nor too much despised by those that must live under it. In the mean time, so long as things hang thus loose and unsetled, I know not better how to represent unto you the present face of the times in some respects, than in the words of the Prophet Jeremy, [The Pro­phets prophesie lyes, and the Priests get power into Jerem. 5. 31. their hands by their means, and my people love to have it so: And what will you do in the end thereof?

What the end of these insolencies will be, God alone knoweth. The increase of Profanenesse, Riot, 32. Oppression, and all manner of wickednesse on the one side; and the growth of Errour, Novelty, and Superstition on the other side: are no good signes onward. The Lord of his great mercy grant a better end thereunto, than either these beginnings or proceedings hitherto portend, or our sins deserve. And the same Lord of his infinite goodnesse vouch­safe, To dispell from us by the light of his Holy spi­rit all blindesse and hardnesse of heart; To purge out of us by the fire of his Holy spirit all drosse of pride and bypocrisie; To increase in us by the grace of his Holy spirit the love of Truth and Godlinesse; To support us by the comforts of his Holy spirit amidst [Page 38] all our distresses and fears; And to lead us by the guidance of his Holy spirit along the paths of holy­nesse unto the ports of happinesse. And all this for the alone merits sake of his blessed Son and our a­lone Saviour Jesus Christ. To which blessed Fa­ther, Son, and holy Spirit, be ascribed by us and the whole Christian Church, all the kingdom, the power, and the glory, from this time forth for evermore. Amen. Amen.