The Leaven of Pharisaical Will-Worship, Sermon

The Leaven of Pharisaical Will-Worship · Sermon

p. 1The Leaven of Phariſaicall Wil-worſhip.

Matthew 15. 9.

But in vaine they doe worſhip me, teaching for doctrines the Commandements of men.

OF all the oppoſers of Chriſt none were more malicious,Sect. 1. nor more dangerous then the Scribes & Phariſees: None more malicious, becauſe none did ſo clearely apprehend the glory of Chriſt, as they that ſaw the rayes of his divinity ſhining in his miracles, the evidence of his acquaintance with God in his divine doctrine; yet they hated him extreamely as ſhadowing and eclipſing their repute, and power with the people, whoſe praiſe they ſought more then the praiſe of God: Now as no poyſon is ſtronger then that of the hotteſt Countries, ſo no malice greater then that of the moſt enlightned breaſts; Nor any more dangerous, becauſe none covered their enmity with ſuch ſhewes of gravity and devotion as they did, whereby their example and perſwaſions tooke with many to the great hinderance of the efficacy of Chriſts Preaching: For formall hypocriſie is more miſchievous to mens ſoules, then open ungodlineſſe, in as much as it is leſſe diſcernible, even as a viper lurking under greene leaves is more dangerous, then a dogge that runnes on a man with open mouth. Fallit vitium ſpecie virtutis et umbra: which thing cauſed our Lord Chriſt to have more encounters with this generation of vipers, then with all other adverſaries. Among which, that which is related in this Chapter is remarkeable: For it may ſeeme that they came downe from Jeruſalem of purpoſe to quarrell with Chriſt, and therefore our Saviour deales with them moſt plainely and ſharpely in his reply.

The occaſion they take was his diſciples omiſſion of their antient Cuſtome of waſhing afore meales, the neglect of which they conceived a great crime, as violating the tradition of the Elders: Concerning which they expoſtulate with Chriſt for his diſciples ſuppoſed fault: v. 2. Why doe thy diſciples tranſgreſſe the tradition of the Elders? Had the people of this generation beene to make anſwer to this queſtion, they would have fallen on Chriſts diſciples, and checked them for p. 2their indiſcretion at leaſt in giving offence in a matter indifferent, of novelty in not obſerving old cuſtomes. They ſhould have heard, What harme is it to waſh ones hands before meales? why ſhould not men for peace ſake doe as others doe? Are you wiſer then the Rabbines? then your Elders? will you be ſingular and different from all others? Smooth words ſhould have beene given to the Phariſees, to entreat them to be contented, order ſhould be taken to teach the diſciples better manners; But our Saviour carries the buſineſſe in another way, what his diſciples neglected to doe, he himſelfe gave them example to neglect, Luk. 11. 38. And when the Phariſees excepted againſt them, he doth in plaine words endite them of hypocriſie, and chargeth them home by a proofe from the Prophet Eſaias, which he applies to them as foreſpoken of them.Sect. 2. verſ. 7, 8▪ 9.

So that the words of my text are a paſſage cited out of the propheſie of Iſaiah 29. 13. wherein our Saviour makes uſe of the Septuagints tranſlation, which is ſomewhat different in words, though not in ſenſe, from the Hebrew, for whereas in the Hebrew the words are, And their feare towards me is taught from, or by the precepts of men, the Septuagint reade, But in vaine doe they worſhip me, teaching for doctrines the Commandements of men. In which there is a ſinne charged upon theſe Phariſes, to wit, the teaching doctrines the commandements of men, that is, as Piſcator in his Scholies paraphraſeth the words, tales doctrinas, quae nihil aliud ſunt quam mandata hominum, ſuch doctrines as are nothing elſe but mens commandements, which being taught by thoſe that were to be teachers of the law, and ſeemed to be ſuch in ſtead of Gods precepts, were therefore accounted as Gods worſhip, or his feare. 2. There is a cenſure paſſed on this practice [In vaine doe they worſhip me] which words are not in the Hebrew, yet may be collected from the woe threatned to ſuch teachers, Iſa. 29. 14. whereby God diſclaimes ſuch teaching and practice as being no ſervice of his, though the teachers and practiſers of ſuch Commands of men, imagined they honored God thereby. So that the plaine truth that this enunciation of our Lord Chriſt affords is this: That however they thinke of their actions they doe is vaine worſhip God, who teach for doctrines mens precepts. The ſelfe ſame truth is ſeconded by Saint Paul, who in his Epiſtle to the Colaſſians ch. 2. v. 20, 21, 23. ſpeakes thus; why as though living in the world are ye ſubject to ordinances; after the commandements and doctrines of men? which things have indeed a ſhew of wiſedome in will-worſhip. In which you may clearely ſee that the Apoſtle condemnes dogmatizing, that is, either teaching▪ urging, or ſubmitting to foreign, orders and rites, as the word ſignifies, Col. 2. p. 314. Epheſ. 2. 15. Luk. 2. 1. which are after the commandements and doctrines of men, which he ſayes have a ſhew of wiſedome in wil-worſhip, which hath no true wiſedome, nor pleaſeth God.

That I may the more clearely and fully open the truth in this point,Sect. 3. I ſhall diſtinctly endeavour to declare, what theſe doctrines commandements of men were, and how the Phariſees taught them. 2. How they did worſhip God in vaine. 3. Why they did in vaine worſhip God. Concerning the firſt of theſe, It is plaine that theſe Phariſees and Scribes did many wayes teach contrary to the Law of God, to wit, in expounding the lawes of God as if they did onelyonly prohibit the groſſe externall act, Matth. 5. 21, 27, 33, 38, 43. they urged the ſmaller matters of the law, as tithing of mint, and neglected the greater, Matth. 23. 23. But in this place that which our Saviour objects to them is that they ſought to eſtabliſh the traditions of men, though Gods commands were thereby rejected, or neglected. Particularly that a man was not to regard the honouring of his father and mother, if he had taken on him the raſh and impious vow of Corban, which was directly contra legem, againſt the law, to allow men for an unjuſt oathes ſake to breake Gods plaine precept. But chiefely that they taught men to obſerve things praeter legem, beſides the law, inſtead of Gods law, as the waſhing hands afore meales, the waſhing of cups and pots, brazen veſſells and tables, with many ſuch like traditions invented by men: Theſe things they ſtrictly urged on the people, excepting much at the omiſſion of them, conniving at, yea countenancing the tranſgreſſion of God precepts: They aſcribed ſo much authority to the traditions of the Elders that they made it a great crime to tranſgreſſe them; they conceived and taught that the not obſerving of them made men unholy and uncleane, elſe they would not have been offended with Chriſt, when he taught that the eating with unwaſhen hands defileth not a man; they conceived their obſervation of them did pleaſe God as if he were thereby honoured.

Now this teaching for doctrines mens precepts is worſhipping God in vaine,Sect. 4. becauſe it doth not pleaſe God.

Fruſta fit quod non attingit finem, That is done in vaine which attaines not its end, wherefore ſith ſuch commandements of men are obſerved that God may be pleaſed, and God is not thereby pleaſed, they muſt needes be in vaine. And indeed God is not pleaſed with ſuch ſervice, ſith he counts it no ſervice to him, yea he is much diſpleaſed with it, as appeares by the threatning, Iſa. 29. 14. Becauſe their feare towards me is taught by the precepts of men, therefore behold I will proceede to doe a marvellous worke among this people, even a marvailous p. 4worke and a wonder, for the wiſedome of their wiſe men ſhall periſh, and the underſtanding of their prudent men ſhall be hid. All which came to paſſe when the Phariſees and Scribes who were accounted the onelyonly foreign or wiſe men, Doctors of the Lawes, Rabbins and Maſters in Iſrael, by reaſon of their placing religion in traditions of men, waſhings, long robes, phylacteries and ſuch like, were delivered over to ſuch blindneſſe and ſottiſhneſſe of ſpirit as to be ignorant of their Meſſiah, and his Kingdome, the true righteouſneſſe of the Goſpell, ſpirituall new-birth, and other heavenly truths of Gods profound Counſell in Chriſt. A moſt heavy, but moſt juſt judgement of God, that like as when the heathens knowing God by his workes they held the truth in unrighteouſneſſe, ſo theſe knowing him by his law, but loving unrighteouſneſſe, ſhould become vaine in their imaginations, and their fooliſh heart be darkened, profeſſing themſelves to be wiſe they ſhould become fooles, Rom. 1. 21, 22. For what more fooliſh then to thinke that the onelyonly wiſe God who is an immortall Spirit ſhould be pleaſed with ſuch toyes, as waſhings, phylacteries and ſuch like obſervances, when there is no Philoſopher that is given to contemplation, but thinkes ſuch things to be rather babies for children to play with, then bookes for men to reade?

Of this cenſure and judgement there may be many reaſons given.Sect. 5. As firſt, It is vaine to worſhip or to thinke to pleaſe God by the doctrines which are Commandements of men: for God is not pleaſed with mans devices, what is deviſed by man comes from a corrupt and fooliſh heart, and ſuch a corrupt fountaine muſt needs ſend forth but puddle water. And this is true of the beſt of men in the things of God: The Lord knoweth the thoughts of the wiſe that they are vaine, 1 Cor. 3. 20. Whence the Apoſtle, Col. 2. 23. when he ſpeakes of the things deviſed by men who introduced foreign, a wil-worſhip, ſayes of them that they had a ſhew of wiſedome, they ſeemed to be wiſe inventions to beget reverence to God, and humility in mens ſpirits, but it was farre otherwiſe in truth. For as children doe count many things wiſe which underſtanding men doe laugh at: ſo carnall hearts of men eſteemed as wiſe among men doe count many things to be wiſe, as duckings, bowings, waſhings, whippings, creepings, pilgrimages, and ſuch like geſtures, uſages, and rites invented by men to expreſſe humility, devotion and reverence to God, which the Almighty, who is a moſt holy Spirit, contemnes as childiſh, apiſh, theatrical and ridiculous: Beſides; we may conſider the vanity of ſuch inventions for Gods worſhip by the event. For whereas many things have beene invented and uſed by men out of a ſuppoſed good intent to further devotion p. 5experience hath ſufficiently proved that they have corrupted the Church with ſuperſtition and Idolatry.

Thus Images thought fit by Gregory to bee made Laymens bookes became in time Laymens and Clergy mens, Gods too, the ſigne of the Croſſe invented to teſtifie their faith in Chriſt before heathens, became the object of faith and adoration inſtead of Chriſt among Chriſtians, the praying at the Tombes of Martyrs proceeded to the invocation of Martyrs, monaſticall orders and vowes highly commended for the promoting of chaſtity and piety became the chiefeſt meanes to further ſuperſtition, ignorance, ſenſuality and uncleanneſſe, that ever the devill invented: The like might be ſaid of reſerving the Euchariſt, keeping of feſtivals, of faſting dayes, preſerving of reliques, pilgrimages, and innumerable other devices, which in proceſſe of time, though at firſt invented for a good uſe, turned to the great detriment of religion, and corrupting of the Goſpell: I thinke an inſtance cannot be given of a device of man pretending to advance piety, and to edifie the Church, when God hath provided other meanes to that end, which hath not in the concluſion hindered piety; and more or leſſe, deſtroyed the purity of Religion. So ſottiſh and blinde is the wiſedome of man in appointing and directing the ſervice of God.

Secondly,Sect. 6. in vaine is Gods feare taught by mens precepts, becauſe God is not pleaſed with Carnall obſervances and bodily exerciſes: Bodily exerciſe, ſaith the Apoſtle 1 Tim. 4. 8. profiteth little, but godlineſſe is profitable to all things, where the Apoſtle oppoſeth godlineſſe to bodily exerciſe, and thereby ſheweth that bodily exerciſe is not godlineſſe, and therefore profits but a little, to wit among men, getting eſteeme with them, but nothing with God, whoſe promiſes onelyonly are made to true Godlineſſe which is a ſpirituall exerciſe. For God is a Spirit, and they that worſhip him, muſt worſhip him in Spirit and in truth, ſaith our Saviour, John. 4. 23, 24. Now mens precepts are altogether about bodily things, as waſhings, geſtures, garments, faſtings, feaſtings, proceſſions, buildings, and ſuch like; All which reach no further then the body, cannot rectifie or amend the Soule: and make it more like to God.

Thirdly,Sect. 7. this teaching for doctrines mens precepts diſpleaſeth God, as being injurious to him, and that in a double reſpect: firſt, teaching and urging mens commands in ſtead of doctrines, whereby Gods worſhip ſhould be taught, intrencheth on Gods Prerogative, who is the onelyonly Lawgiver to his Church, Jam. 4. 12. for his worſhip. For as it p. 6is a prerogative of a King to appoint the wayes of his owne ſervice and honour, and he ſhould be taken to be very preſumptuous and arrogant that ſhould take upon him to preſcribe a faſhion of attendance, ſuite, and ſervice to his Prince without his conſent, when he hath otherwiſe declared his will; ſo is it much more intolerable pride, and preſumption in a mortall man, to appoint a way of ſervice to God, which he never conſented to, but hath otherwiſe directed his owne ſervice. And for the ſame reaſon it is a transferring of Gods prerogative on a man, when he doth ſervilly conſent by ſubjecting his conſcience to ſuch uſurpation. Secondly, God is injured by the thoughts that ſuch ſuperſtitious perſons have of God, when they conceive God to be ſuch a one as will be pleaſed with humane Ceremonies, to be ſo childiſh or ſimple as to be affected with pompes,Sir Fran. Bacons eſſayes of ſuperſtition. and ſhewes, and geſtures, and carnall rites, which he never appointed. I remember the ſaying of a man of great wit to this effect: That ſuperſtition alike injures God, as Atheiſme. For as Plutarch ſayes, I had as liefe men ſhould ſay there is no ſuch man as Plutarch, as to ſay Plutarch is a foole; ſo ſaith the Author it is as injurious to God to ſay he is ſo childiſh, as to be taken with ſuperſtition, as to deny his being.

Fourthly,Sect. 8. this teaching for doctrines mens precepts produceth many other evill effects. Firſt, it oppoſeth Gods word, his Law, his Goſpell ſundry wayes. Firſt, Becauſe it brings in another rule of worſhip then Gods Law, to wit tradition of Elders, cuſtome, example, or opinion of ſeeming grave, wiſe and pious men, of affected teachers. For theſe are the rules by which ſuperſtitious perſons are guided, not by Gods word. Now it is a high crime againſt God to follow any other rule of our worſhip and obedience to him, ſith he hath injoyned Deut. 4. 2. Ye ſhall not adde unto the word which I command you, neither ſhall you diminiſh ought from it, that ye may keepe the commandements of the Lord your God, which I command you. Prov. 30. 6. Adde not thou unto his words, leſt he reprove thee and thou bee found a lier.

Secondly, Becauſe it oppoſeth the manifeſtation of the cleare light of the Goſpell. As ſhadowes darken the light of the Sunne that ſhines in the aire, ſo carnall rites invented by men obſcure the ſpirituall beauty, and ſplendour of the Goſpell, ſo that by reaſon of ſuch rites the Goſpell is either not conſidered, or underſtood carnally: Thus the Ceremonies of Moſes law were as a vaile before the eyes of the Jewes, that they could not looke to the end of that which is aboliſhed, p. 72 Cor. 3. 13. And the popiſh ceremonies darkned the true light of the Goſpell. And let any man looke into thoſe places in which there is ſo much preaching of ceremonies, and Church orders, and ſuch a regular obſervation of them, as in places where the Cathedrall and Canonicall Preachers, and officiating Prieſts doe beare ſway, he ſhall finde little ſpirituall underſtanding, and lively feeling of the doctrine and grace of Chriſt; the higheſt pitch that they bring men to, (and there are but few that are brought by them ſo farre) is ſome morall civility, ſome outward regularity in the outward formes of devotion, which yet is accompanyed, as it was in the Phariſees, with bitter and virulent enmity againſt holy and ardent zeale for Chriſt, and ſhewes it ſelfe to be but Phariſaicall hypocriſie when it is brought to triall. It is uſually alledged that ſuch Ceremonies are appointed for edification, and that the text 1 Cor. 14. 26. Let all things be done unto edifying, allowes men, ſpecially Prelates in a Synod, to ordaine what they conceive may be for edifying. But the occaſion of theſe words plainly ſhewes that the Apoſtle meanes not every arbitrary deviſe which is conceited by men, though the wiſeſt, moſt grave and pious, to bee for edifying, muſt be done, for then the text would impoſe a neceſſity of ſubjection to ſuch humane devices. But the text is plainly meant of ſuch things as are neceſſary to edification, as ſpeaking in a knowne tongue, and without confuſion. And although I know Ceremonies invented by men are pretented to ſerve for edification, yet I muſt profeſſe that I never found in my reading, or experience, that ever any perſon by ſuch rites, or obſervances was wonne to the profeſſion of Chriſt, or brought to any ſpirituall knowledge of Chriſt, any true faith or ſincere obedience to him. Poſſibly they may beget ſome kinde of raptures of carnall delight, through melodious ſoundes or pleaſant ſights, ſome kinde of womaniſh pity, and teares, ſuch as the acting of a ſtage play will draw from ſome perſons: but that ever they begat ſanctifying knowledge, ſound repentance, holy mortification of ſinne, lively faith, fruitfull living to God, I aſſure my ſelfe cannot be ſhewed: But it is certaine on the contrary that the teaching for doctrines commandements of men hath occaſioned men to oppoſe the principall point of the Goſpell of Chri…t, to wit, juſtification by faith in him, and contrary to the covenant of grace in Chriſt to conceive a righteouſneſſe in themſelves by the obſervation of mens commands, as in the Phariſees and Papiſts, and al ſorts of ſuperſtitious perſons it doth abundantly appeare.

Thirdly, becauſe the teachers of precepts of men for doctrines doe ſtill oppoſe the fruitfull and faithfull Preaching of Gods word. Thus p. 8it was in the Phariſees, thus in Papiſts, and thus it appeares ſtill by experience. They that urge or affect humane religious rites are diſaffected and adverſaries to Godly Preaching: where the one is ſet up, the other goes downe. And this ſhewes a malignity in them when they are ſo inconſiſtent with that, of which our Saviour ſaid, One thing is neceſſary, Luk. 10. 42. Even as weedes though never ſo pleaſant to the eyes are judged to be hurtfull when they deſtroy good Corne, which ſhould preſerve mens lives. And for this reaſon ſhould be weeded out when they have this effect, what ever pretence of antiquity or eſteeme they have.

Laſtly, It oppoſeth Gods word in that it introduceth an obedience, which alwayes diminiſheth or annihilates the obedience due to Gods Law: were there no more inſtances to prove this, then what we finde of the Phariſees charged upon them by our Lord Chriſt, Mark. 7. 8. that laying aſide the Commandement of God they held the tradition of men, v. 9. ye reject the Commandement of God that ye may keep your owne tradition, ver. 13. making the word of God of none effect through your tradition, this were enough to make it appeare that as Pharaohs leane kine devoured the fat ones, ſo this ſuperſtitious devotion to mens precepts devoures the true obedience that is due to Gods Commands: But it is alſo manifeſt that ſuch is the effect of obſerving humane traditions by the practiſes of Papiſts, and ignorant ſuperſtitious people in all Countries: For as for Papiſts it is notorious how zealous they are for the traditions, as they call them, of the Church,Dr. Hall quo vadis or cenſure of travaile. but how careleſſe they are of Gods commands: I had rather expreſſe it in the words of another then mine owne. What Papiſt in all Chriſtendome hath ever beene heard to pray dayly with his family, or ſing but a Pſalme at home? Looke into the univerſall courſe of the Catholike life,Sect. 20. there you ſhall finde the Decalogue profeſſedly broken, beſides the ordinary practice of Idolatry, and frequency of oathes: Who ever ſaw Gods day duely kept in any City, village or houſhold under the Juriſdiction of Rome? Every obſcure holy day takes the wall of it and thruſts it into the Channel: Who ſees not obedience to authority ſo ſlighted, that it ſtands onelyonly to the mercy of humane diſpenſation? And in the reſt of Gods Lawes who ſees not how foule ſins paſſe for veniall? and how eaſily veniall ſins paſſe their ſatisfaction: for which a croſſe or drop of holy water is ſufficient amends? Who ſees not how no place can be left for truth, where there is full roome given to equivocation? And how true the like is of the late prelaticall party, and their ſuperſtitious adherents, who have ſo p. 9zealouſly and induſtriouſly promoted humane Ceremonies, it is abundantly manifeſt, by their opening a gap for licentiouſneſſe in prophaning the Lords day, by their diſcountenancing and ſuppreſſing the diligent preaching of Gods word, by their countenancing drinking of healths, common ſwearing, gaming and other practiſes of ſenſuality, either practiſing them or not reproving them, but ſpeaking favourably of ſuch as uſe them, and by their continuall diſquieting of thoſe that have ſought to promote the knowledge and worſhip of God by praying in their families, repeating Gods word, and praiſing of God together, and chiefly by their devilliſh practiſes whereby they endeavour to hinder the reformation of the ignorance, ungodlineſſe, and prophaneneſſe that hath overſpread the Land by reaſon of an unworthy miniſtery and corrupt diſcipline. And indeed this is the genuine effect that followes this ſinne, that it makes men averſe from, and negligent of Gods Commands. Saint Auguſtines obſervation in his 119. Epiſtle to Januarius of the men of his time is well knowne, that thoſe who made conſcience to touch the ground with their bare feete in their Octaves, made no ſcruple of conſcience to be drunken. And the like is ſtill found true, that thoſe that are ſcrupulous to omit a Church order, an old tradition, an humane rite, ſcarſe ever make ſcruple of being drunke; of officious, and jeſting lies, of charming, or going to ſuch as ſay prayers to helpe Cattell, of entertaining people in riotous manner, of hearing and ſpreading lies of Godly perſons, of faithfull preachers: but are rather ſo beſotted as to thinke ſome of theſe to be good workes, or at leaſt that there is no harme in them. In a word, there is ſuch a venome in this practice of teaching and obſerving of doctrines mens precepts, that it ſtrangeth the mindes of people and Miniſters from learning, and ſtudying Gods word, and inclines them to heede and invent and be led by tales and legends of lies framed to get credit to ſuperſtitious uſages that have no ſtrength of them ſelves.

Another evill effect by this ſinne is againſt Gods worſhip bringing men to an hypocriticall image of devotion without life,Sect. 9. a forme of godlineſſe without power: This might eaſily be verified by inſtancing in the Phariſees and Papiſts praying and faſting, being but a meere ſemblance and ſhell of thoſe duties. And thus it is with thoſe people among our ſelves that place their Religion in their rites, and thinke they ſhall have a new Religion when any old cuſtome or rite is left; they thinke they have kept a faſt well, if they have forborne eating, though there have beene no examination of Conſcience, humiliation p. 10of ſoule, or repentance from ſinne: they thinke they pray well if they be preſent when the Service booke is read, and ſay after the Miniſter, though without knowledge, attention of minde, faith in Gods promiſes, or fervency of deſire: they thinke they receive the Lords ſupper well, if without any godly preparation, ſpirituall meditation, they doe with empty ſtomacks and faire deportment eate the bread and drinke the wine of ſolemne ſeaſons: they thinke they uſe baptiſme well, if they get ſome to ſtand at the font as ſureties, for the Childs faith, (which I thinke to be proper to Chriſt, Heb. 7. 22.) the Childe to be ſprinckled with water, & croſſed on the fore-head, though there be no ſenſe of the guilt and defilement of ſinne, utter ignorance of the excellency and neceſſity of ſpirituall new birth. And the like is their carriage in hearing the word read and preached, in ſinging of Pſalmes, &c. In all there is the Popiſh conceit of apus operatum, that the worke done pleaſeth God, that if they have faire ſervice and their rites they are well, though they are no whit changed, enlightned, awakened in their conſciences, or altered and quickned in their converſation.

Adde hereunto that this wil-worſhip puffs men up with ſpirituall pride;Sect. 10. Thus the Phariſees were proud of their often faſtings, and the Friers are lifted up in great conceits of their holineſſe by their obſerving the rules of their orders, and formall Proteſtants in the obſervatition of there cuſtomes and traditions. True Religion humbles men: but empty▪ Ceremonies like winde in a bladder puffe up the ſoule.

Finally,Sect. 11. this wil-worſhip and teaching for doctrines mens precepts, is oppoſite to true charity, in that it begets hatred againſt true and zealous worſhippers of God, and this hatred ſhewes it ſelfe not onelyonly in evill thoughts, and beleeving all falſe reports, and hard cenſures of them, but alſo in bitter invectives againſt them for not affecting and liking their ſuperſtitious and virulent perſecution of thoſe that conforme not to their practice, though it be onelyonly becauſe of tenderneſſe of conſcience. Hence it was that the Phariſees could better comply with ſuch wicked men as Caiaphas, Pilate, Herod, then with Chriſt, his Diſciples, and John Baptiſt; the Papiſts with Jewes, Turkes, Sodomits, then with the godly Divines of the reformed Churches; the formal Prelatiſts among Prote…tants with the moſt prophane Libertines, or Idolatrous Papiſts, then with a zealous preacher of the Goſpell; yea the moſt ſtrict Phariſees have beene ſtill the moſt inceſſant perſecutors of Chriſt, the moſt devout Friers, the moſt eager and bloody inquiſitors, the moſt zealous for Church Canons and Rites, the moſt heavy p. 11and unrelenting deprivers, cenſurers and vexers of reverend Miniſters and unſpotted Chriſtians, whom they have confeſſed to agree with them in the ſame faith, and to diſſent onelyonly from them in diſcipline and Ceremonies.

Secondly, It cauſeth contentions, Schiſmes, and diviſions in the Church, witneſſe the great contentions betweene the Eaſterne and Weſterne, Saxon and Brittiſh Churches, about Eaſter, Monkes and Friers, about the rules of their orders conformiſts & non-conformiſts, about Ceremonies, which the defenders acknowledge but trifles, yet promote with as much bitter zeale, as if Salus eccleſ ae verteretur in iſtis, the ſafety of the Church, faith and Religion depended on them.

Thirdly, By it Chriſtian liberty is impaired, which being a precious thing to a Chriſtian ſoule cannot be taken away without injury; All wil-worſhip at firſt conception hath pretence of order and decency▪ perhaps the things in which it is placed are taken but as indifferent, which yet in proceſſe of time gaine opinion of holineſſe and neceſſity to that end, and ſo bring the conſcience into bondage.

Fourthly, To conclude, this evill tends to the detriment of mens goods, the pillaging of their purſes, for no benefit to the owners, much hinderance to the poore, labouring Miniſters, and Commonwealth on which it ſhould be beſtowed. Many a pound is given in Legacies and Contributions, is extorted by Courts, for maintaining veſtments, organs, proceſſions, windowes, buildings, and other things unneceſſary, when the poore want, painefull Preachers live on a ſmall ſtipend, the Common-wealth is brought to ſtraights: For ſuperſtition is coſtly, and ſuperſ…tious perſons are either laviſhly profuſe, or ſlaviſbly ready to beſtow their goods for very vanities which doe them no good, when by a right beſtowing of their goods they might make them friends of the unrighteous Mammon and be re…eived into everlaſting habitations.

For application of this truth.Sect. 12. That which hath beene ſaid may helpe us to take the right dimenſions of this ſinne: as in all other things pertaining to God, mans reaſon judgeth very corruptly, ſo in particular about cenſuring of ſinnes: ſinnes which injure men, and harme them in their bodies, goods or name, are accounted hainous, and the acting of them ſtirres up mens Spirits to rage and fury againſt the Authors. But ſinnes againſt Gods excellency and glory, though they be indeed Camells, yet are ſwallowed downe as gnats. They that cry out againſt theft, and murther, and ſlander, are very favourable p. 12in cenſuring Idolatry, blaſphemy and prophaneneſſe. Hence it is that ſuperſtition is conceived harmeleſſe, and ſuperſtitious perſons, though moſt injurious to God, yet counted harmeleſſe by men; it is hard to convince men that this is a ſinne, or to bring them to any ſerious repentance for it. But would men ſeriouſly lay to heart that which hath beene ſaid, and judge righteous judgement, it would be found that wil-worſhip is a ſinne of a deepe dye, eſtranging the heart farre from God, and ſtirring up his ſoule againſt men, wherefore it concernes eſpecially two ſorts of perſons to lay this to heart. Firſt, the Papiſts, both Clergy and people, who are horribly guilty of this point of Phariſaiſme in teaching & obſerving innumerable doctrines & uſages of rites, cuſtomes, ceremonies after the Commandement of men without Gods word. It were an infinite buſineſſe to reckon up all their humane religious devices in their faſtings, Sacraments, burialls, feſtivalls, Churches, religious orders, and the like. They pretend that the Churches orders are Gods orders, and for that purpoſe alledge, Luk. 10. 16. Hee that heareth you, heareth mee: and bee that deſpiſeth you, deſpiſeth mee. But this is abſurdly alledged. For this extends not to every thing that the ſeventy diſciples (to whom thoſe words were ſpoken) ſhould deviſe of themſelves: but onelyonly to what they ſhould teach according to that injunction Matth. 28. 20. given to the Apoſtles, that they ſhould teach all nations to obſerve al things whatſoever he commanded them. And in this limitation he that heareth the leaſt miniſter of the Goſpell heareth Chriſt, as well as he that heareth the Pope or a Synod of Prelates, whom they ridiculouſly call the Church. They tell us that their traditions are not contra legem, againſt the law, but praeter legem, beſides the law. To which we reply. The ſame might have been ſaid for the Phariſees waſhings, for which nevertheleſſe our Saviour chargeth them with hypocriſ…e. And indeed though the things themſelves were not plainely contra legem againſt Gods Law, yet the practice of teaching & n…ng ſuch things for or inſtead of Gods feare is directly againſt Gods Law, which forbids us to adde or diminiſh from Gods commandements.

Secondly, The late Prelaticall prevailing party of this Kingdome may be charged as guilty of the ſame ſinne of which our Saviour indited theſe Phariſees in whoſe ſteps they tread, I ſay the late Prelaticall party, that I may not be thought to lay this imputation on the firſt reformers, and their reverend ſucceſſors, who were conſtant and zealous Preachers of the Goſpell of Chriſt, and many of them confirmed it by their ſufferings. I ſay the late prevailing Prelaticall party, becauſe I conceive that ſome of the Prelates of this Land have beenemore p. 13conſiderate then to urge and teach Commandements of men in that manner that the prevailing party hath done. I mean in their teaching and practiſe about Images, Crucifixes, Altars, Rayles, Tapers, bowing to or towards Altars, praying towards the Eaſt, bowing at the naming of the word Jeſus, conſecrating Churches, Confirmation, Copes, Organes, Surpliſſes, Croſſing at the ſolemnity of Baptiſme, and the like.

All which have beene urged and uſed of late with a Phariſaicall and Popiſh Spirit as if by the uſing them men were made more holy, God ſerved, and the not conforming to them a crime of want of devotion and reverence to God. And yet the ſame party ſhew themſelves adverſaries to the conſtant and fruitfull preaching of Gods word, ſanctifying of the Lords day, exerciſing of the duties of Religion in private houſes, as prayer, repeating of Gods word, prayſing of God, Godly conference of Scripture, reformation of prophane ſwearing, exceſſive drinking, gaming, ſporting, and the like palpable ſinnes; they inveigh much againſt the Sacriledge of keeping back tithes, and other Eccleſiaſticall dues from Miniſters, and yet winke at it as if it were no ſacriledge in Miniſters to pervert holy things to maintaine pompe and riot, without doing the worke for which the wages is due, to wit the laborious preaching of the Goſpell: turning the Miniſtry of the word into an officiating Prieſt-hood to obſerve rites injoyned by Canons of men. The exception I conceive may be taken to this charge is, That they are not urged as if they were neceſſary, but as things indifferent, for order and decency. Whereto I reply.

Firſt, That for ſome of them it cannot be conceived that they are indifferent, but plainely evill, as the ſetting up of Images in Temples, Crucifixes, &c. For ſome of them it is not denyed but that they are indifferent in ſe, of themſelves, and of their owne nature: For my part I conceive that it is indifferent in it ſelfe to weare a white linnen garment or a blacke gowne, to pray with the face toward the Eaſt or the Weſt: If any ſay they are ſimply in themſelves unlawfull, I cannot excuſe them from negative ſuperſtition, in denying the uſe of that to be lawfull, which God hath not forbidden to be uſed. For moſt of them there can hardly be a colour of appointing them in their uſe preſcribed and urged for order and decency onelyonly, ſith any man may eaſily perceive that they tend onelyonly to bring in a gay ſenſe affecting ſpendour in Gods ſervice, and ſerve to breed Jewiſh and Popiſh conceits in the mindes of people. It is granted that many things are left to the diſpoſing of the governours of the Church pertaining to order p. 14and decencie, 1 Cor. 14. 40. though it is to be conſidered that how farre that permiſſion extends, it is not without difficulty to determine, and oftentimes under pretext of that ſpeech many things are appointed that pertaine not to meere order and decency. I adde further, that ſome of them were intended in their inſtitution by the reformers to be uſed onelyonly for decency and orders ſake, though perhaps erroneouſly. But as for the late urging and practiſing of them, by the late prevailing Prelaticall party,Archbiſhop. Laud Epiſt. Dedic. before the relat▪ of his conference with Fiſher Heylin coale from the Altar. Biſhop White Anſwer to Burton of the Sab. p. 20. Reeve in his expoſ. of the Cat. they have beene urged for a further end then order and decency, yea with a Phariſaicall minde, as hath beene ſaid: And this may appeare from their writings, ſayings, and actions. From their writings, which tell us, that thoſe Church Ceremonies are the great witneſſe to the world, that men may ſee our devotion and glorifie our Father which is in heaven; that the promoting them is the ſettlement of Gods externall worſhip; that this buſineſſe of promoting Church Ceremonies is the piety of the times, the good worke in hand: which ſpeake exceſſively of the authority of the Church, that with like reverence men are to obey the conmands of Biſhops as Gods, when they command not things contrary to God, that what is decreed in the holy Councells of Biſhops is all to bee attributed to Gods will: that Church orders are to be obeyed without examining the reaſons: in which writings wee finde that text, Phil. 2. 10.Biſhop Andrewes Sermon in locum: Widdowes Lawles kneeles puritan. brought to binde Chriſtians to a Ceremony of bowing at the naming of Jeſus, in the Church here, which is moſt clearely meant of univerſall ſubjection of all perſons to Chriſt, wil they nill they, at the day of Judgement, as appeares by comparing it with the text, Rom. 14 10, 11, 12. And that text Heb. 13. 10. is produced for a materiall Altar,Biſhop Andrews Anſwer to the 18. ch of Cardinall Perrouns reply. Heylin Antid. Lincoln. which the whole context ſhewes to be meant metaphorically.

From their ſayings, as that frequent ſpeech, No Ceremony no Biſhop, and yet Biſhops avouched to be jure divino, theſe impious yet frequent ſpeeches, wherein to their owne inexcuſable ſhame, they ſticke not to profeſſe that they love a Papiſt though an Idolater, better then a Puritane, whom they acknowledge not to differ from them in matters of faith and religion, but onelyonly in diſcipline and Ceremonies, that they had rather joyne with the former then the latter.

From their doings, as their conniving at, yea and favouring of Popery, but extreame ſeverity to thoſe that conformed not to their Ceremonies, their cenſuring men for the meere omiſſion of them, ſuſpending, depriving, excommunicating, impriſoning, fining thoſe that could ot yeeld to them though charged with no other crime, when al ſort of erroneous teachers, and licentious livers, were tolerated p. 15and greatly favoured, from their diſcountenancing preaching of the Goſpell, and promoting a bare officiating miniſtry without preaching: from their violent endeavours to obtrude on Scotland their rites, from their practiſes in contriving the oath of the late Synod, and in a word, from the whole courſe of their proceedings tending to ſuperſtition, formality and Popery, as the Remonſtrance of the State of the Kingdome by the Houſe of Commons in this preſent Parliament doth declare.

Secondly,Sect. 13. From hence ſome Apology may be framed for defence of them that of late have diſuſed thoſe Ceremonies which heretofore they uſed: Great outcries are made in ſome places againſt ſuch, as refractary to Government, changeable with the times. The former imputation is eaſily anſwered, if the conſcience conceive upon reaſon that the continuing of the uſe of them would be ſinfull. For no man will ſay that in the uſe of unneceſſary Ceremonies, which the conſcience thinkes upon probable grounds out of Gods word to bee unlawfull, a Chriſtian is bound to doe that which authority commands. As for the oth…r imputation, although it cannot be called a fault for a man to change his minde upon reaſons not knowne or not conſidered ſo well before, ſpecially in ſuch diſputable points; (For what judicious Divine is there who hath not in ſome things altered his opinion? or what meere man is he that may not by after thoughts correct the former?) Yet the truth is, in point of Ceremony, and things indifferent, that ſome things may be unlawfull at one time, which are not unlawfull at another: For in ſuch things the differing circumſtances, intentions and ends in uſing and impoſing them, may make them lawfull at one time and unlawfull at another, without any lightneſſe or inconſtancy in the judgement: Who knowes not that Saint Paul one while uſed the Ceremonies of Moſes Law, which he would by no meanes ſuffer to be uſed at another time? And in this preſent matter I conceive they who have changed their opinion and practice may be juſtified by foure reaſons.

Firſt, Becauſe as hath beene proved the Ceremonies heretofore declared and appointed as indifferent for order and decency onelyonly, have beene urged of late as needefull offices of holineſſe, as if they were neceſſary evidences and meanes of devotion, of more moment then the preaching of Gods word. Now it is the plaine doctrine of the Apoſtle Col. 2. 20. when Ceremonies are obtruded as neceſſary, we are not to ſubmit to them. If ye be dead with Chriſt, ſaith the Apoſtle, from the rudiments of the world, why as though living in the world are ye p. 16ſubject to ordinances. Peccant igitur ſaith Biſhop Davenant on thoſe words, non modo qui nova decreta fabricantur in religione, ſed qui iiſdem ſe ſubj…ciunt, & libertatem Chriſti ſanguine partam patiuntur ſibi eripi: Quid ritibus oneramini? inquit Apoſtolus: quaſi diceret, veſtrum eſt hoc jugum recuſare, & in li…erate quâ Chriſtus vos liberavit perſtare, ut Paulus m…net, Gal. 5. 1. That is, they therefore ſinne not onelyonly who make new decrees in Religion, but who ſubject themſelves to the ſame, and ſuffer the liberty gotten by the blood of Chriſt to be taken from them. Why are yee burdened with rites? ſaith the Apoſtle, as if he ſhould ſay, It belongs to you to refuſe this yoke, and to perſiſt in the liberty in which Chriſt hath freed you, as Paul admoniſheth, Gal. 5. 1.

Secondly, Becauſe it is apparent by many proofes, and declared in the Remonſtrance of the State of the Kingdome, that they have beene urged and uſed for the reduction of Superſtition and Popery, and for the hindering of true godlineſſe. Papiſts themſelves boaſted of it that we were comming neare to them, and they gathered it from the outward face of this Church, as was of late in the urging and uſe of Ceremonies. Beſides they began to corrupt the doctrine of Religion, ſpecially that point of the free grace of God, as the booke called the Cumerb…rtant ſelfe -Conviction proves from their writings. And it is the rule of Maſter Francis Maſon in his booke of the authority of the Church on 1 Cor. 14. 40. that when the Doctrine declineth, the Ceremony is perverted. Now the Apoſtles practice is a ſure rule, who having circumciſed Timothy would not yeeld to have Titus circumciſed, when he ſaw that by yeelding, the preſervation of Chriſtian liberty and of the truth of the Goſpell, was endangered: Gal. 2. 3, 4, 5.

Thirdly, Becauſe they are found to foment Ignorance and ſuperſtition in the people. And this by innumerable experiments is manifeſt, that by reaſon of the conſtant continuance of them Religion is placed in them, yea the omitting of a Ceremony is conceived an alteration of Religion, they are zealous for them as if all their Religion were placed in them. Nor is this onelyonly in places where there hath beene no Preacher to ſhew their errour: but alſo where they have been often and fully taught the contrary. And indeed where humane Ceremonies are p…eciſely uſed, the word of God is little minded: Now in this caſe though the things be indifferent in themſelves, yet are they not to be uſed to the ſcandall of mens ſoules. It is the ſpeech of the ſecond part of the Sermon of faſting in the ſecond Tome of p. 17Homilies, that Gods Church ought not, neither may it be ſo tyed to that or any other order now made or hereafter to be made and deviſed by the authority of man, but that it may lawfully and for juſt cauſes, alter, change or mitigate thoſe eccleſiaſticall decrees and orders, yea recede wholly from them and breake them, when they tend either to ſuperſtition, or to impiety, when they draw the people from God, rather then worke any ediſication in them.

Fourthly, Becauſe they have found them to increaſe more and more, and the yeelding to ſome gives encouragement to adde more. Now it is a rule agreed that Ceremonies if many are an intolerable burthen. It makes the caſe of the Church Chriſtian worſe then that of the Jewes, if as Saint Auguſtine obſerves Epiſt. 119. ad Januarium, the Chriſtian Church being freed from legall ordinances of God be burthened with humane preſumptions. Now as he that will beare a little burthen, will throw off all if more bee added to over burthen him, ſo may that man that would beare a few Ceremonies▪ juſtly throw off all when the burthen is increaſed without meaſure: eſpecially ſith multitude of Ceremonies ſhadow the Goſpell, making the Religion rather carnall, like the Jewiſh, then ſpirituall, like the Chriſtian; & hindering the fruit thereof from ripening, as too many leaves doe a few grapes that are covered by them.

Thirdly,Sect. 14. from hence we may take occaſion to admoniſh miniſters that they avoid the way of theſe Phariſees, who taught for doctrines mens precepts. Con…ider I beſeech you whereto you are called, to be Miniſters of Chriſt and Stewards of the myſteries of God, 1 Cor. 4. 1. not obſervers of Ceremonies and teachers of Church orders: Give me leave to expoſtulate with you. Are ye called to maintaine mens traditions? or Gods word? the Ceremonies of men? or the Goſpell of Chriſt? How will you then give your account to Chriſt when you are ſo zealous for mens traditions, ſo cold for his Goſpell? When ye exclaime againſt them that omit an humane Ceremony, favour and commend them that teach not the way of ſalvation? When yee foment the hatred of the people againſt thoſe that diſuſe Ceremonies of men, favour them that neglect the Commands of God? when ye cheriſh the ignorance and ſuperſtition of the common people which ye ſhould labour to weede out of their hearts? Is it not enough for you to worſhip God in vaine but that ye teach men ſo to doe? I beſeech you conſider that threatning before alledged, Iſa. 29. 14. that for this cauſe the wiſedome of the wiſe men ſhall periſh, and the underſtanding of the prudent ſhall be hid. Remember the threatning, Mal. 2. 9. p. 18Therefore have I alſo made you contemptible and baſe before all the people, according as yee have not kept my wayes, but have beene partiall in the law.

Fourthly,Sect. 15. From hence we may take occaſion to admoniſh the people to take heed of ſuch Phariſaicall teachers, as teach for Doctrines Commandements of men: our Saviour Chriſt having manifeſted the hypocriſie of the Scribes and Phariſees in this thing, bids his Diſciples let them alone, telling them that they were blinde leaders of the blinde; and if the blinde lead the blinde, both fall into the ditch, Matth. 15. 14. And elſewhere, Beware of the leaven of the Phariſees, which is hypocriſie, Luk. 12. 1. And ſurely people have neede to take heede of ſuch teachers, ſith ſuperſtition, as it is a pernitious evill, ſo it eaſily inſinuates into peoples mindes, and ſticks faſt in them under ſhew of antiquity, decency and gravity. I know this will bee interpreted as if it were a hainous thing to perſwade people to withdraw themſelves from the Miniſters of their Pariſh though never ſo negligent or corrupt. But let Biſhop Bilſon anſwer for me, Imo populus ipſe deficiente Magiſtratu Chriſtiano deſerere falſos & improbos paſtores jure Divino poteſt, Libro de perp. eul. gubernat. c. 10.coercere vero minime. Declinare & derelinquere eos poſſunt, cogere aut punire non poſſunt. Ʋis et vindicta gladio alligatae, extra privatorum ſortem ac caetum collocatae ſunt. Ʋnde Paulus Rom. 16. Obſervate eos qui diſſidia & ſcandala contra doctrinam quam edocti eſtis faciunt, et declinate ab iis. Oves meae, inquit Dominus noſter Johan. 10. vocem meam audiunt, & ſequuntur me. Alienum autem nequaquam ſequentur, ſed fugient ab eo. Idem Cyprianus et reliqui Epiſcopi conſulti reſcripſerunt Epiſt. Lib. 1. Ep. 4. Separemini, inquit Dominus, a tabernaculis hominum iſtorum duriſſimorum, et nolite tangere ea quae ad eos pertinent, ne ſimul pereatis in peccatis eorum▪ Propter quod plebs obſequens praeceptis Domini, et Deum metuens, a peccatore praepoſito ſeparare ſe debet, nec ſe ad ſacrilegi Sacerdotis ſacrificia miſcere: quando ipſa (defectu fidelis magiſtratus) maxim… habeat poteſtatem vel eligendi dignos ſacerdotes, vel recuſandi indignos.

FINIS.

End of the text · John Tombes, The Leaven of Pharisaical Will-Worship (1643)