Fermentum Pharisaeorum, OR, The Leaven of pharisaical will-worship: Declared in A SERMON On Matth. 15. 9 Novemb. 24. 1641. at Lemster in Herefordshire.  
By John tombs, B. D.  

It is this nineteenth day of April Anno Dom. 1643. Ordered by the Committee of the House of Commons in Parliament, concerning Printing, that this Book entitled (The Leaven of pharisaical will-worship) be Printed.  
John White.   
LONDON, Printed by Richard Cotes, for Andrew Crook, and are to be sold at his shop at the sign of the green Dragon in Paul's churchyard. 1643.   

TO THE RIGHT worshipful Richard Aldworth Esquire, Mayor, the Aldermen, sheriffs, and the rest of the Inhabitants of the City of Bristol.  
HOw tenacious the heart of man is of superstition, as former ages, so the present generation do abundantly declare. No age can yield a more horrid instance of a people taught so much as this Nation hath been concerning the true Worship of God, admonished so often▪ that God is not pleased by human rites, and yet still place their Religion in them, oppugn the representative Body of the Commonwealth, for seeking to remove them, fight for them tanquam pro aris & focis, spoil their own country, with such cruel despite drive away their faithful teachers, and unspotted neighbours from their dwellings, wives and children, and think it a good work to destroy them for not yielding to practise things never appointed by God and notoriously tending to superstition, and for their faithful dealing with their souls in labouring to draw them from their vain confidence in the flesh to worship God in the spirit, and to rejoice in Christ Jesus. Hope somewhat to abate this fire of rage, moved me at first to cast this bucket of water to quench it. But as it happens often, that when water quencheth not a fire, it flames out the more by casting water on it: so it be fell me: the barbarous rage and impetuous violence of people so increased, that I could have no safety in my proper station, but was enforced to remove myself, Wife and Children, and since have suffered the spoiling of my goods, of my dwelling house, with many other injuries. After much tossing up and down, i have in Your City cast anchor, till either a greater storm enforce me to commit myself to the main again, or a favourable gale bring me into a Harbour. And that i may testify my love to this City, and gratitude for my present entertainment, and withal aiming at your edification, i have presumed in publishing this Sermon, to prefix your Names, to whom i humbly present it for your use and acceptance, and do profess myself  
Yours, in the service of Christ Jesus, JOHN tombs.   

The Leaven of pharisaical will-worship.  Matthew 15. 9 But in vain they do worship me, teaching for doctrines the commandments of men. 
OF all the opposers of Christ none were more malicious, 
Sect. 1.  nor more dangerous than the Scribes & Pharisees: None more malicious, because none did so clearly apprehend the glory of Christ, as they that saw the rays of his divinity shining in his miracles, the evidence of his acquaintance with God in his divine doctrine; yet they hated him extremely as shadowing and eclipsing their repute, and power with the people, whose praise they sought more than the praise of God: Now as no poison is stronger than that of the hottest Countries, so no malice greater than that of the most enlightened breasts; Nor any more dangerous, because none covered their enmity with such shows of gravity and devotion as they did, whereby their example and persuasions took with many to the great hindrance of the efficacy of Christ's Preaching: For formal hypocrisy is more mischievous to men's souls, then open ungodliness, in as much as it is less discernible, even as a viper lurking under green leaves is more dangerous, than a dog that runs 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 remarkable: For it may seem that they came down from Jerusalem of purpose to quarrel with Christ, and therefore our Saviour deals with them most plainly and sharply in his reply.  
The occasion they take was his disciples omission of their ancient custom of washing afore meals, 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 do thy disciples transgress the tradition of the Elders? Had the people of this generation been to make answer to this question, they would have fallen on Christ's disciples, and checked them for their indiscretion at least in giving offence in a matter indifferent, of novelty in not observing old customs. They should have heard, What harm is it to wash one's hands before meals? why should not men for peace sake do as others do? Are you wiser than the rabbins? then your Elders? will you be singular and different from all others? Smooth words should have been 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 business in another way, what his disciples neglected to do, he himself gave them example to neglect, Luk. 11. 38. And when the Pharisees excepted against them, he doth in plain words indite them of hypocrisy, and chargeth them home by a proof 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 prophecy 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 fear towards me is taught from, or by the precepts of men, the Septuagint read, But in vain do they worship me, teaching for doctrines the commandments of men. In which there is a sin charged upon these Pharises, to wit, the teaching doctrines the commandments 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 men's commandments, which being taught by those that were to be teachers of the law, and seemed to be such in stead of God's precepts, were therefore accounted as God's worship, or his fear. 2. There is a censure passed on this practice [In vain do they worship me] which words are not in the Hebrew, yet may be collected from the woe threatened to such teachers, Isa. 29. 14. whereby God disclaims such teaching and practice as being no service of his, though the teachers and practisers of such Commands of men, imagined they honoured God thereby. So that the plain truth that this enunciation of our Lord Christ affords is this: That however they think of their actions they do is vain worship God, who teach for doctrines men's precepts. The self same truth is seconded by Saint Paul, who in his Epistle to the Colassians ch. 2. v. 20, 21, 23. speaks thus; why as though living in the world are ye subject to ordinances; after the commandments and doctrines of men? which things have indeed a show of wisdom in will-worship. In which you may clearly see that the Apostle condemns dogmatizing, that is, either teaching▪ urging, or submitting to {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, orders and rites, as the word signifies, Col. 2. 14. Ephes. 2. 15. Luk. 2. 1. which are after the commandments and doctrines of men, which he says have a show of wisdom in will-worship, which hath no true wisdom, nor pleaseth God.  
That I may the more clearly and fully open the truth in this point, 
Sect. 3.  I shall distinctly endeavour to declare, what these doctrines commandments of men were, and how the Pharisees taught them. 2. How they did worship God in vain. 3. Why they did in vain worship God. Concerning the first of these, It is plain that these Pharisees and Scribes did many ways teach contrary to the Law of God, to wit, in expounding the laws of God as if they did only prohibit the gross external 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 God's 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 oaths sake to break God's plain precept. But chiefly that they taught men to observe things praeter legem, besides the law, instead of God's law, as the washing hands afore meals, the washing of cups and pots, brazen vessels 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 transgress them; they conceived and taught that the not observing of them made men unholy and unclean, 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 men's precepts is worshipping God in vain, 
Sect. 4.  because it doth not please God.  
Frusta fit quod non attingit finem, That is done in vain which attains not its end, wherefore sith such commandments of men are observed that God may be pleased, and God is not thereby pleased, they must needs be in vain. 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 appears by the threatening, Isa. 29. 14. Because their fear towards me is taught by the precepts of men, therefore behold I will proceed to do a marvellous work among this people, even a marvelous work and a wonder, for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. All which came to pass when the Pharisees and Scribes who were accounted the only {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or wise men, Doctors of the laws, 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 blindness and sottishness of spirit as to be ignorant of their Messiah, and his kingdom, the true righteousness of the gospel, spiritual new-birth, and other heavenly truths of God's profound counsel in Christ. A most heavy, but most just judgement of God, that like as when the heathens knowing God by his works they held the truth in unrighteousness, so these knowing him by his law, but loving unrighteousness, should become vain in their imaginations, and their foolish heart be darkened, professing themselves to be wise they should become fools, Rom. 1. 21, 22. For what more foolish then to think that the only wise God who is an immortal Spirit should be pleased with such toys, as washings, phylacteries and such like observances, when there is no Philosopher that is given to contemplation, but thinks such things to be rather babies for children to play with, than books for men to read?  
Of this censure and judgement there may be many reasons given. 
Sect. 5.  As first, It is vain to worship or to think to please God by the doctrines which are commandments of men: for God is not pleased with man's devices, what is devised by man comes from a corrupt and foolish heart, and such a corrupt fountain 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 vain, 1 Cor. 3. 20. Whence the Apostle, Col. 2. 23. when he speaks of the things devised by men who introduced {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a will-worship, says of them that they had a show of wisdom, they seemed to be wise inventions to beget reverence to God, and humility in men's spirits, but it was far otherwise in truth. For as children do count many things wise which understanding men do laugh at: so carnal hearts of men esteemed as wise among men do count many things to be wise, as duckings, bowings, washings, whippings, creepings, pilgrimages, and such like gestures, usages, and rites invented by men to express humility, devotion and reverence to God, which the Almighty, who is a most holy Spirit, contemns as childish, apish, theatrical and ridiculous: Besides; we may consider the vanity of such inventions for God's worship by the event. For whereas many things have been invented and used by men out of a supposed good intent to further devotion experience hath sufficiently proved that they have corrupted the Church with superstition and Idolatry.  
Thus Images thought fit by Gregory to be made Laymens' books became in time Laymens' and Clergy men's, Gods too, the sign of the cross invented to testify their faith in Christ before heathens, became the object of faith and adoration instead of Christ among Christians, the praying at the tombs of Martyrs proceeded to the invocation of Martyrs, monastical orders and vows highly commended for the promoting of chastity and piety became the chiefest means to further superstition, ignorance, sensuality and uncleanness, that ever the devil invented: The like might be said of reserving the Eucharist, keeping of festivals, of fasting days, preserving of relics, pilgrimages, and innumerable other devices, which in process of time, though at first invented for a good use, turned to the great detriment of religion, and corrupting of the gospel: I think an instance cannot be given of a device of man pretending to advance piety, and to edify the Church, when God hath provided other means to that end, which hath not in the conclusion hindered piety; and more or less, destroyed the purity of Religion. So sottish and blind is the wisdom of man in appointing and directing the service of God.  
Secondly, 
Sect. 6.  in vain is God's fear taught by men's precepts, because God is not pleased with carnal observances and bodily exercises: Bodily exercise, saith the Apostle 1 Tim. 4. 8. profiteth little, but godliness is profitable to all things, where the Apostle opposeth godliness to bodily exercise, and thereby showeth that bodily exercise is not godliness, and therefore profits but a little, to wit among men, getting esteem with them, but nothing with God, whose promises only are made to true godliness which is a spiritual 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 men's precepts are altogether about bodily things, as washings, gestures, garments, fastings, feastings, processions, buildings, and such like; All which reach no further than the body, cannot rectify or amend the soul: and make it more like to God.  
Thirdly, 
Sect. 7.  this teaching for doctrines men's precepts displeaseth God, as being injurious to him, and that in a double respect: first, teaching and urging men's commands in stead of doctrines, whereby God's worship should be taught, intrencheth on God's Prerogative, who is the only Lawgiver to his Church, Jam. 4. 12. for his worship. For as it is a prerogative of a King to appoint the ways of his own 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, suit, 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 mortal man, to appoint a way of service to God, which he never consented to, but hath otherwise directed his own service. And for the same reason it is a transferring of God's 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 human Ceremonies, to be so childish or simple as to be affected with pomps, 
Sir Fran. Bacon's essays of superstition.  and shows, and gestures, and carnal rites, which he never appointed. I remember the saying of a man of great wit to this effect: That superstition alike injures God, as atheism. For as Plutarch says, I had as lief men should say there is no such man as Plutarch, as to say Plutarch is a fool; 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 men's precepts produceth many other evil effects. First, it opposeth God's word, his Law, his gospel sundry ways. First, Because it brings in another rule of worship than God's Law, to wit tradition of Elders, custom, 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 God's word. Now it is a high crime against God to follow any other rule of our worship and obedience to him, sith he hath enjoined Deut. 4. 2. Ye shall not add unto the word which I command you, neither shall you diminish aught from it, that ye may keep the commandments of the Lord your God, which I command you. Prov. 30. 6. add not thou unto his words, lest he reprove thee and thou be found a liar.  
Secondly, Because it opposeth the manifestation of the clear light of the gospel. As shadows darken the light of the sun that shines in the air, so carnal rites invented by men obscure the spiritual beauty, and splendour of the gospel, so that by reason of such rites the gospel is either not considered, or understood carnally: Thus the Ceremonies of Moses law were as a veil before the eyes of the Jews, that they could not look to the end of that which is abolished, 2 Cor. 3. 13. And the popish ceremonies darkened the true light of the gospel. And let any man look 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 cathedral and canonical Preachers, and officiating Priests do bear sway, he shall find little spiritual 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 far) is some moral civility, some outward regularity in the outward forms of devotion, which yet is accompanied, as it was in the Pharisees, with bitter and virulent enmity against holy and ardent zeal for Christ, and shows itself to be but pharisaical hypocrisy when it is brought to trial. It is usually alleged that such Ceremonies are appointed for edification, and that the text 1 Cor. 14. 26. Let all things be done unto edifying, allows men, specially Prelates in a Synod, to ordain what they conceive may be for edifying. But the occasion of these words plainly shows that the Apostle means not every arbitrary device which is conceited by men, though the wisest, most grave and pious, to be for edifying, must be done, for then the text would impose a necessity of subjection to such human devices. But the text is plainly meant of such things as are necessary to edification, as speaking in a known tongue, and without confusion. And although I know Ceremonies invented by men are pretended to serve for edification, yet I must profess that I never found in my reading, or experience, that ever any person by such rites, or observances was won to the profession of Christ, or brought to any spiritual knowledge of Christ, any true faith or sincere obedience to him. Possibly they may beget some kind of raptures of carnal delight, through melodious sounds or pleasant sights, some kind of womanish pity, and tears, 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 sin, lively faith, fruitful living to God, I assure myself cannot be showed: But it is certain on the contrary that the teaching for doctrines commandments of men hath occasioned men to oppose the principal point of the gospel of Chri●t, to wit, justification by faith in him, and contrary to the covenant of grace in Christ to conceive a righteousness in themselves by the observation of men's commands, as in the Pharisees and Papists, and all sorts of superstitious persons it doth abundantly appear.  
Thirdly, because the teachers of precepts of men for doctrines do still oppose the fruitful and faithful Preaching of God's word. Thus it was in the Pharisees, thus in Papists, and thus it appears still by experience. They that urge or affect human religious rites are disaffected and adversaries to Godly Preaching: where the one is set up, the other goes down. And this shows 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 weeds though never so pleasant to the eyes are judged to be hurtful when they destroy good corn, which should preserve men's lives. And for this reason should be weeded out when they have this effect, what ever pretence of antiquity or esteem they have.  
Lastly, It opposeth God's word in that it introduceth an obedience, which always diminisheth or annihilates the obedience due to God's Law: were there no more instances to prove this, than what we find of the Pharisees charged upon them by our Lord Christ, Mark. 7. 8. that laying aside the commandment of God they held the tradition of men, v. 9 ye reject the commandment of God that ye may keep your own tradition, ver. 13. making the word of God of none effect through your tradition, this were enough to make it appear that as Pharaoh's lean kine devoured the fat ones, so this superstitious devotion to men's precepts devours the true obedience that is due to God's Commands: But it is also manifest that such is the effect of observing human traditions by the practices 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 travail.  but how careless they are of God's commands: I had rather express it in the words of another than mine own. What Papist in all Christendom hath ever been heard to pray daily with his family, or sing but a psalm at home? Look into the universal course of the Catholic life, 
Sect. 20.  there you shall find the Decalogue professedly broken, besides the ordinary practice of Idolatry, and frequency of oaths: Who ever saw God's day duly kept in any City, village or household 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 only to the mercy of human dispensation? And in the rest of God's laws who sees not how foul sins pass for venial? and how easily venial sins pass their satisfaction: for which a cross or drop of holy water is sufficient amends? Who sees not how no place can be left for truth, where there is full room given to equivocation? And how true the like is of the late prelatical party, and their superstitious adherents, who have so zealously and industriously promoted human Ceremonies, it is abundantly manifest, by their opening a gap for licentiousness in profaning the Lord's day, by their discountenancing and suppressing the diligent preaching of God's word, by their countenancing drinking of healths, common swearing, gaming and other practices of sensuality, either practising them or not reproving them, but speaking favourably of such as use them, and by their continual disquieting of those that have sought to promote the knowledge and worship of God by praying in their families, repeating God's word, and praising of God together, and chiefly by their devilish practices whereby they endeavour to hinder the reformation of the ignorance, ungodliness, and profaneness that hath overspread the Land by reason of an unworthy ministry and corrupt discipline. And indeed this is the genuine effect that follows this sin, that it makes men averse from, and negligent of God's Commands. Saint Augustine's observation in his 119. Epistle to Januarius of the men of his time is well known, that those who made conscience to touch the ground with their bare feet 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 human rite, scarce ever make scruple of being drunk; of officious, and jesting lies, of charming, or going to such as say prayers to help cattle, of entertaining people in riotous manner, of hearing and spreading lies of Godly persons, of faithful preachers: but are rather so besotted as to think some of these to be good works, or at least that there is no harm in them. In a word, there is such a venom in this practice of teaching and observing of doctrines men's precepts, that it strangeth the minds of people and Ministers from learning, and studying God's word, and inclines them to heed and invent and be led by tales and legends of lies framed to get credit to superstitious usages that have no strength of themselves.  
Another evil effect by this sin is against God's worship bringing men to an hypocritical image of devotion without life, 
Sect. 9  a form of godliness without power: This might easily be verified by instancing in the Pharisees and Papists praying and fasting, being but a mere semblance and shell of those duties. And thus it is with those people among ourselves that place their Religion in their rites, and think they shall have a new Religion when any old custom or rite is left; they think they have kept a fast well, if they have forborn eating, though there have been no examination of Conscience, humiliation of soul, or repentance from sin: they think they pray well if they be present when the Service book is read, and say after the Minister, though without knowledge, attention of mind, faith in God's promises, or fervency of desire: they think they receive the Lord's supper well, if without any godly preparation, spiritual meditation, they do with empty stomachs and fair deportment eat the bread and drink the wine of solemn seasons: they think they use baptism well, if they get some to stand at the font as sureties, for the child's faith, (which I think to be proper to Christ, Heb. 7. 22.) the child to be sprinkled with water, & crossed on the forehead, though there be no sense of the guilt and defilement of sin, utter ignorance of the excellency and necessity of spiritual new birth. And the like is their carriage in hearing the word read and preached, in singing of psalms, &c. In all there is the Popish conceit of apus operatum, that the work done pleaseth God, that if they have fair service and their rites they are well, though they are no whit changed, enlightened, awakened in their consciences, or altered and quickened in their conversation.  
Add hereunto that this will-worship puffs men up with spiritual pride; 
Sect. 10.  Thus the Pharisees were proud of their often fastings, and the friars are lifted up in great conceits of their holiness by their observing the rules of their orders, and formal Protestants in the observatition of there customs and traditions. True Religion humbles men: but empty▪ Ceremonies like wind in a bladder puff up the soul.  
Finally, 
Sect. 11.  this will-worship and teaching for doctrines men's precepts, is opposite to true charity, in that it begets hatred against true and zealous worshippers of God, and this hatred shows itself not only in evil thoughts, and believing 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 conform not to their practice, though it be only because of tenderness 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 Jews, Turks, sodomites, then with the godly Divines of the reformed Churches; the formal Prelatists among Prote●tants with the most profane Libertines, or Idolatrous Papists, then with a zealous preacher of the gospel; yea the most strict Pharisees have been still the most incessant persecutors of Christ, the most devout friars, the most eager and bloody inquisitors, the most zealous for Church Canons and Rites, the most heavy and 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 only from them in discipline and Ceremonies.  
Secondly, It causeth contentions, schisms, and divisions in the Church, witness the great contentions between the Eastern and Western, Saxon and British Churches, about Easter, monks and friars, about the rules of their orders conformists & non-conformists, about Ceremonies, which the defenders acknowledge but trifles, yet promote with as much bitter zeal, 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 soul cannot be taken away without injury; All will-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 process of time gain opinion of holiness and necessity to that end, and so bring the conscience into bondage.  
Fourthly, To conclude, this evil tends to the detriment of men's goods, the pillaging of their purses, for no benefit to the owners, much hindrance to the poor, 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, windows, buildings, and other things unnecessary, when the poor want, painful Preachers live on a small stipend, the commonwealth is brought to straits: For superstition is costly, and supers●●tious persons are either lavishly profuse, or slavisbly ready to bestow their goods for very vanities which do 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 been said may help us to take the right dimensions of this sin: as in all other things pertaining to God, man's reason judgeth very corruptly, so in particular about censuring of sins: sins which injure men, and harm them in their bodies, goods or name, are accounted heinous, and the acting of them stirs up men's Spirits to rage and fury against the Authors. But sins against God's excellency and glory, though they be indeed camels, yet are swallowed down as gnats. They that cry out against theft, and murder, and slander, are very favourable in censuring Idolatry, blasphemy and profaneness. Hence it is that superstition is conceived harmless, and superstitious persons, though most injurious to God, yet counted harmless by men; it is hard to convince men that this is a sin, or to bring them to any serious repentance for it. But would men seriously lay to heart that which hath been said, and judge righteous judgement, it would be found that will-worship is a sin of a deep dye, estranging the heart far from God, and stirring up his soul against men, wherefore it concerns 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 Pharisaism in teaching & observing innumerable doctrines & usages of rites, customs, ceremonies after the commandment of men without God's word. It were an infinite business to reckon up all their human religious devices in their fastings, Sacraments, burials, festivals, Churches, religious orders, and the like. They pretend that the Churches orders are God's orders, and for that purpose allege, Luk. 10. 16. He that heareth you, heareth me: and be that despiseth you, despiseth me. But this is absurdly alleged. For this extends not to every thing that the seventy disciples (to whom those words were spoken) should devise of themselves: but only to what they should teach according to that injunction Matth. 28. 20. given to the Apostles, that they should teach all nations to observe all things whatsoever he commanded them. And in this limitation he that heareth the least minister of the gospel 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 nevertheless our Saviour chargeth them with hypocris●e. And indeed though the things themselves were not plainly contra legem against God's Law, yet the practice of teaching & n●…ng such things for or instead of God's fear is directly against God's Law, which forbids us to add or diminish from God's commandments.  
Secondly, The late prelatical prevailing party of this kingdom may be charged as guilty of the same sin of which our Saviour indicted these Pharisees in whose steps they tread, I say the late prelatical 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 gospel of Christ, and many of them confirmed it by their sufferings. I say the late prevailing prelatical party, because I conceive that some of the Prelates of this Land have beenemore considerate then to urge and teach commandments of men in that manner that the prevailing party hath done. I mean in their teaching and practice about Images, Crucifixes, Altars, rails, Tapers, bowing to or towards Altars, praying towards the East, bowing at the naming of the word Jesus, consecrating Churches, Confirmation, Copes, organs, surplices, Crossing at the solemnity of baptism, and the like.  
All which have been urged and used of late with a pharisaical 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 show themselves adversaries to the constant and fruitful preaching of God's word, sanctifying of the Lord's day, exercising of the duties of Religion in private houses, as prayer, repeating of God's word, praising of God, Godly conference of Scripture, reformation of profane swearing, excessive drinking, gaming, sporting, and the like palpable sins; they inveigh much against the sacrilege of keeping back tithes, and other ecclesiastical dues from Ministers, and yet wink at it as if it were no sacrilege in Ministers to pervert holy things to maintain pomp and riot, without doing the work for which the wages is due, to wit the laborious preaching of the gospel: turning the Ministry of the word into an officiating priesthood to observe rites enjoined 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 plainly evil, as the setting up of Images in Temples, Crucifixes, &c. For some of them it is not denied but that they are indifferent in se, of themselves, and of their own nature: For my part I conceive that it is indifferent in itself to wear a white linen garment or a black gown, to pray with the face toward the East or the West: If any say they are simply in themselves unlawful, I cannot excuse them from negative superstition, in denying the use of that to be lawful, 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 only, sith any man may easily perceive that they tend only to bring in a gay sense affecting spendour in God's service, and serve to breed Jewish and Popish conceits in the minds of people. It is granted that many things are left to the disposing of the governors of the Church pertaining to order and decency, 1 Cor. 14. 40. though it is to be considered that how far that permission extends, it is not without difficulty to determine, and oftentimes under pretext of that speech many things are appointed that pertain not to mere order and decency. I add further, that some of them were intended in their institution by the reformers to be used only for decency and orders sake, though perhaps erroneously. But as for the late urging and practising of them, by the late prevailing prelatical party, 
Archbishop. Laud Epist. Dedic. before the relat▪ of his conference with Fisher Heylin coal from the Altar. Bishop White Answer to Burton of the Sab. p. 20. Reeve in his expos. of the Cat.  they have been urged for a further end than order and decency, yea with a pharisaical mind, as hath been said: And this may appear from their writings, sayings, and actions. From their writings, which tell us, that those Church Ceremonies are the great witness to the world, that men may see our devotion and glorify our Father which is in heaven; that the promoting them is the settlement of God's external worship; that this business of promoting Church Ceremonies is the piety of the times, the good work in hand: which speak 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 counsels of Bishops is all to be attributed to God's will: that Church orders are to be obeyed without examining the reasons: in which writings we find that text, Phil. 2. 10. 
Bishop Andrew's Sermon in locum: widows lawless kneels puritan.  brought to bind Christians to a Ceremony of bowing at the naming of Jesus, in the Church here, which is most clearly meant of universal subjection of all persons to Christ, will they nill they, at the day of Judgement, as appears by comparing it with the text, Rom. 14 10, 11, 12. And that text Heb. 13. 10. is produced for a material Altar, 
Bishop Andrews Answer to the 18. ch of Cardinal Perrouns reply. Heylin Antid. Lincoln.  which the whole context shows 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 own inexcusable shame, they stick not to profess that they love a Papist though an Idolater, better than a Puritan, whom they acknowledge not to differ from them in matters of faith and religion, but only in discipline and Ceremonies, that they had rather join with the former than the latter.  
From their doings, as their conniving at, yea and favouring of Popery, but extreme severity to those that conformed not to their Ceremonies, their censuring men for the mere omission of them, suspending, depriving, excommunicating, imprisoning, fining those that could or yield to them though charged with no other crime, when all sort of erroneous teachers, and licentious livers, were tolerated and greatly favoured, from their discountenancing preaching of the gospel, and promoting a bare officiating ministry without preaching: from their violent endeavours to obtrude on Scotland their rites, from their practices 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 kingdom 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 refractory 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 sinful. For no man will say that in the use of unnecessary Ceremonies, which the conscience thinks upon probable grounds out of God's word to be unlawful, a Christian is bound to do that which authority commands. As for the oth●r imputation, although it cannot be called a fault for a man to change his mind upon reasons not known 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 mere 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 unlawful at one time, which are not unlawful at another: For in such things the differing circumstances, intentions and ends in using and imposing them, may make them lawful at one time and unlawful at another, without any lightness or inconstancy in the judgement: Who knows not that Saint Paul one while used the Ceremonies of Moses Law, which he would by no means 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 four reasons.  
First, Because as hath been proved the Ceremonies heretofore declared and appointed as indifferent for order and decency only, have been urged of late as needful offices of holiness, as if they were necessary evidences and means of devotion, of more moment than the preaching of God's word. Now it is the plain 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 subject 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 sin not only 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 ye 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 proofs, and declared in the Remonstrance of the State of the kingdom, that they have been urged and used for the reduction of Superstition and Popery, and for the hindering of true godliness. Papists themselves boasted of it that we were coming near 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 book called the Cumerb●rtant self- Conviction proves from their writings. And it is the rule of Master Francis Mason in his book 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 yield to have Titus circumcised, when he saw that by yielding, the preservation of Christian liberty and of the truth of the gospel, 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 only in places where there hath been no Preacher to show their error: but also where they have been often and fully taught the contrary. And indeed where human 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 scandal of men's souls. It is the speech of the second part of the Sermon of fasting in the second Tome of Homilies, that God's Church ought not, neither may it be so tied 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 ecclesiastical decrees and orders, yea recede wholly from them and break them, when they tend either to superstition, or to impiety, when they draw the people from God, rather than work any edisication in them.  
Fourthly, Because they have found them to increase more and more, and the yielding to some gives encouragement to add more. Now it is a rule agreed that Ceremonies if many are an intolerable burden. It makes the case of the Church Christian worse then that of the Jews, if as Saint Augustine observes Epist. 119. ad Januarium, the Christian Church being freed from legal ordinances of God be burdened with human presumptions. Now as he that will bear a little burden, will throw off all if more be added to over burden him, so may that man that would bear a few Ceremonies▪ justly throw off all when the burden is increased without measure: especially sith multitude of Ceremonies shadow the gospel, making the Religion rather carnal, like the Jewish, then spiritual, like the Christian; & hindering the fruit thereof from ripening, as too many leaves do 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 men's 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 maintain men's traditions? or God's word? the Ceremonies of men? or the gospel of Christ? How will you then give your account to Christ when you are so zealous for men's traditions, so cold for his gospel? When ye exclaim against them that omit an human Ceremony, favour and commend them that teach not the way of salvation? When ye 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 weed out of their hearts? Is it not enough for you to worship God in vain but that ye teach men so to do? I beseech you consider that threatning before alleged, Isa. 29. 14. that for this cause the wisdom of the wise men shall perish, and the understanding of the prudent shall be hid. Remember the threatening, Mal. 2. 9 Therefore have I also made you contemptible and base before all the people, according as ye have not kept my ways, but have been partial in the law.  
Fourthly, 
Sect. 15.  From hence we may take occasion to admonish the people to take heed of such pharisaical teachers, as teach for Doctrines commandments of men: our Saviour Christ having manifested the hypocrisy of the Scribes and Pharisees in this thing, bids his Disciples let them alone, telling them that they were blind leaders of the blind; and if the blind lead the blind, both fall into the ditch, Matth. 15. 14. And elsewhere, Beware of the leaven of the Pharisees, which is hypocrisy, Luk. 12. 1. And surely people have need to take heed of such teachers, sith superstition, as it is a pernicious evil, so it easily insinuates into people's minds, and sticks fast in them under show of antiquity, decency and gravity. I know this will be interpreted as if it were a heinous thing to persuade 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. Vis et vindicta gladio alligatae, extra privatorum sortem ac caetum collocatae sunt. unde 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.