The divine right of church-government and excommunication: or a peacable dispute for the perfection of the holy scripture in point of ceremonies and church government; in which the removal of the Service-book is justifi'd, the six books of Tho: Erastus against excommunication are briefly examin'd; with a vindication of that eminent divine Theod: Beza against the aspersions of Erastus, the arguments of Mr. William Pryn, Rich: Hooker, Dr. Morton, Dr. Jackson, Dr. John Forbes, and the doctors of Aberdeen; touching will-worship, ceremonies, imagery, idolatry, things indifferent, an ambulatory government; the due and just powers of the magistrate in matters of religion, and the arguments of Mr. Pryn, in so far as they side with Erastus, are modestly discussed. To which is added, a brief tractate of scandal ... / By Samuel Rutherfurd, Professor of Divinity in the University of St. Andrews in Scotland. Published by authority.

QUEST. III.

Whether Ceremonies have any Divinity in them?

ALL means of worship devised by men pretending holinesse, by* 1.1 teaching, exciting our dull affections to Devotion, as if they were powerfull means of grace, and did lay a band on the consci∣ence, when as yet they be no such thing, and want all warrant from God, and are contrary to devotion, are unlawfull.

But humane Ceremonies be such: Ergo,

The Proposition is certain: I prove the Assumption by parts: 1. Whatever holinesse be pretended to be in Ceremonies; yet God

onely sanctifieth people, offices in his house, as the sons of Aaron, Altars, Temples, Vestures, Sacrifices by his expresse institution, as we are taught, b 1.2 yet are Ceremonies holy; their Author be the Apostles successours. 2. Their end to honour God. 3. Their matter is not civill or naturall. 4. Their signification mysticall, is Religious. 2. They be means of teaching and stirring up the dull af∣fections to the remembrance of duties, by some notable and speciall signi∣fication, whereby the beholders may be edified; and since to stir up the minde, as a memorative object be the word of Gods due property, or the works of Providence and Creation; would not a Prelat in his Epistle to his under-Pastors, speak Peter-like, as, 2 Pet. 1. 13. I think it meet, so long as I am in this Tabernacle, to stir up your dull mindes, by way of remembrance to your Christian duty, by Cros∣sing, kneeling to Gods board and Altar, and Surplice; To be memori∣als were due to Phylacteries Commanded in the Law, to minde heavenly duties, Numb. 15. 38, 39. Deut. 22. 12. And the twelve stones set up by Gods speciall Commandment, Ioshu. 4. 2, 3. to be a memoriall of their miraculous entry into the holy Land, and Manna Commanded to be kept in the Ark, as a sign of Gods feeding his people with Christ the bread of life, Joh. 6. 48, 49. 51. are Ordi∣nances of God, to call to remembrance duties and speciall mercies: And Sacraments do signifie as tokens ordained of God, Gen. 17. 11. Gen. 9. 13. Heb. 9. 8. The Holy Ghost thus signifying, that the way to the holiest, was not yet made manifest: So Heb. 8. 5. Heb. 10. 1. And so must it be here said. The holy Prelats thus signifying, that Cros∣sing should betoken the childes dedication to Christs service: So a 1.3 Hooker: Actions leave a more deep and strong impression then the word. What blasphemy? that Crossing and Surplice leave a deeper impression in the soul, then Gods Word, the power of God to salvation, Rom. 1. 16. And mighty through God to cast down strong holds in the soul, 2 Cor. 10. 4? I wonder if Crossing Capping; kneeling to stocks, can bring every thought Captive to the Obedience of Christ. 3. It is essentiall to the word to teach, and make wise the simple, Psal. 19. 7. Psal. 119. 99. Prov. 6. 23. And Ceremonies are made Symbolicall and Religious teaching signes, yet is the stock called a Doctrine of lies, Jer. 10. 8. Habac. 2. 18. Though it teach and represent the same Iehovah that the Word teacheth, Isa. 40. 18. So it is not a living teacher, because it representeth a false god, or not the true

God: for the true Iehovah saith, To whom will ye liken me? But now the stock by mans institution took on it, without a warrant from God, to represent God. Now if God had warranted the stock to be an image representing God, as he warranteth the Tem∣ple, the Ark, Bread and Wine, to be images and representations of the true God Iesus Christ, the stock should be a Doctrine of truth, and not of lies; so Surplice is a Doctrine of lies, not because what it teacheth is a lie, for what it teacheth is Scripture, Isa. 52. 11. That these who beareth the Vessels of the Lord, (that is Pastors) should be holy: but it is a Doctrine of lies, because it representeth Pastorall ho∣linesse by humane institution, without all warrant of the Word of God. And when Paul calleth holidayes Elements, Gal. 4. 6. He meaneth that they spell to us, and teach us some truth, as a 1.4 Estius saith, That holidayes do teach us Articles of Faith: To which mean∣ing, b 1.5 Paludanus, c 1.6 Cajetan, d 1.7 Vasquez say, God may well be painted in such expressions, as Scripture putteth on God, as in the like∣nesse of a Dove, as a man with hands, eyes, ears, feet, all which are given to God in Scripture. 4. It is essentiall to the Word to set down the means of Gods worship, which is the very scope of the second Commandment; and therefore the Iews washings and Tra∣ditions are condemned, because they be Doctrines of men, appoin∣ted by men to be means of the fear or worship of God, as Math. 15. 9. Mar. 7. 8. Isa. 29. 13. Hence we owe subjection of Conscience to Ceremonies, as to lawfull means of Worship. 1. Stirring up our dull senses: And 2. as lawfull signes representing in a Sacramentall signification, holy things: 3. As teaching signes: 4. As means of Gods fear and worship: Whereas God (as e 1.8 Ainsworth ob∣serveth well) in the second Commandment forbiddeth all images and representations: 2. All shapes, Exod. 20. 4. Temniah. 3. Forms of figures, Tabuith, Deut. 4. 16. 5. Any type of shadow, Tselem, Ezek. 7. 20. 16, 17. 6. Any pictured shape, Maskith, Levit. 26. 1. Any Statue, Monument, Pillar, Mattesebah, any Graven, or Molten Portraict, Hos. 13. 2.

5. We are obliged to obey the Word, Exod. 20. 7. Prov. 3. 20, 21. Prov. 8. 13. Ier. 6. 16. Ier. 5. 7. 2. We owe to the Word be∣lief, Luk. 1. 20. Love, Psal. 119. 49. 81. Hope: 3. And are to ex∣pect a reward therefore, Psal. 19. 11. Rev. 2. 7. 10. 27, 28. Gal. 4. 11. Rom. 6. 23. Coloss. 2. 18. Hebrew. 11. 25. Psal. 34. 9.

Psalme 58. 11. Then if Decency be commanded, and order, in the third Commandment, Ergo, this, and that orderly mean of Worship, as Surplice; But can we say, I hope in the Surplice? O how love I crossing and Capping? can we believe in Ceremonies, as means of Gods worship? 6. The word is Gods mean to work su∣pernaturall effects, to convert the soul, Psal. 19. 7. To work Faith, John 20. 3. To edifie, Act. 20. 32. To save, Rom. 1. 16. The obedi∣ence to Gods word, bringeth Peace, Psal. 119. 165. Comfort, v. 50. Gen. 49. 18. Isa. 38. 3. But Ceremonies, being apt to stir up the dull minde, must be apt to remove Naturall dulnesse, which is a superna∣turall effect, and so to bring, Peace, joy, comfort: Organs are now holden by the same right, that they were in Moses-Law, then they must stir up supernaturall joy: There must be peace and comfort in practising them: Hear how this soundeth, This is my comfort, O Lord, in my affliction, that thy Surplice, Organs, and holy-dayes have quickened my dull heart. Now what comfort, except comfort in the Scriptures? Rom. 15. 4. Ceremonies be innocent of all Scriptures.

What joy (a proper fruit of the Kingdom of heaven, Rom. 14. 17.) can be in saplesse Ceremonies? yea, observe, 1. Who truly conver∣red from Popery, who inwardly humbled in soul, doth not abhor Ceremonies, by the instinct of the new birth? 2. What slave of hell and prophane person call not for Ceremonies? 3. Who hath peace in dying, that Ceremonies were their joy? 7. All Lawfull Ordinances may by prayer be recommended to God for a blessed successe as all the means of salvation, Psal. 119. 18. Matth. 26. 26. Act. 4. 29, 30. 2. We may thank God for a blessed successe, which they have by the working of the spirit of Grace, 2 Cor. 2. 24. 1 Cor. 1. 4, 5. 2 Thes. 1. 2, 3. Ephes. 1. 3. 3. We are to have heat of zeal against propha∣ning of word, Sacraments, Prayer, or other Ordinances of God: But what faith in praying, Lord work with Crossing, Capping, Sur∣plice? For where the word is not, nor any promise, there be no Faith, Rom. 10. 14. What praising can there be for Ceremonies working upon the soul? What zeal (except void of knowledge and light of the word, and so but wilde-fire? Gal. 4. 17, 18. Phil. 3. 6. 2 Sam. 21. 2.) can there be, though the Surplice be imployed to cleanse Cups, and Crossing be scorned? If the subject be nothing, the accidents be lesse; if Surplice be not commanded, nor forbidden, the reverent or irreverent usage thereof, cannot be forbidden, nor

commanded, true zeal is incensed only at sin, and kindled toward Gods warranted service. 8. I take it to be Gods appointment, that the Spirit worketh by a supernaturall operation, with his own Ordi∣nances, in the regenerated, but we desire to know how the Spirit worketh with Ceremonies: Formalists are forced by these grounds to maintain the Lawfulnesse of Images: So 1. They be not adored: 2. If they be reputed as indifferent memorative Objects, and books to help the memory. But 1. It shall be proved that at first, Papists did give no adoration to Images, nor doth Durandus, Hulcot, Pic. Mirandula acknowledge any adoration due to them, but proper to God▪ before the Images as objects. 2. We may liken God and Christ to a stock, so we count it indifferent, to make, or not to make such an image, yet likening him to any thing is forbidden, Isa 40. 18. Al∣so we esteem it Idolatry interpretative, to take Gods place in his word, and to make any thing to be a mean of grace, except Gods own Ordinances: Against all these Formalists have diverse exceptions.

As 1. Our Ceremonies (say they) do not respect the honour of God immediatly, and in themselves, but by accident, and as parts of Divine worship by reduction, as it containeth all the adjuncts of worship.

Ans. Such Logick was never heard of: 1. If he mean a Surplice in the materials, to wit, Linnen and Crossing Physically considered, as separated from their signification, do not tend imme∣diatly to the honour of God, but as an adjunct, he speaketh non∣sense, for so Bread, Wine, eating, drinking, Water in Baptisme do not immediatly respect the honour of God, but only as they have a Morall consideration and stand under Divine institution. But yet so the materiall of worship is not the adjunct thereof, but the mat∣ter, as the body of a living man is not one adjunct of a man. If he mean, that Ceremonies in a Morall (not in a Physicall) considera∣tion do not immediatly respect the honour of God, but reductive∣ly, and by accident. Let him show us, if the Surplice doth not as im∣mediatly, and without the intervening mediation of any other thing, signifie and stir up our mindes to the remembrance of Pastorall holi∣nesse, as eating all of one bread, doth immediatly stir up our mindes to the remembrance of our Communion of love, that we be all one body in Christ, 1 Cor. 10. 16. 2. If he mean Ceremonies as such spe∣ciall

materialls, to wit, Surplice, &c. as ordained of man, who may ordain another Ceremony, doth not immediatly respect the honour of God. 1. This is to beg the question: 2. A white garment upon a priest of Jupiter Sacrificing to that Idoll should immediatly re∣spect the honour of Iupiter, though the Priest might honour Iupiter with garments of white Roses, or some other like device, while he officiateth. So bowing of the knee in prayer doth immediatly honour God, though I may pray sitting or standing. 3. It is a dream that the honour of the subject is given to the adjunct, yea, and pro∣perly is the adjunct, and agreeth to the adjunct, as Surplice hath the very Office and place of Gods word and Sacrament••, to teach and signifie, and yet they are but adjuncts, if a mans Coat, or his Hat, or Shooes could discourse and reason, as only the man can do, in reason we should say the Coat is the man.

2. They say, God forbiddeth efficient and operative means of wor∣ship, and grace in the second Commandment, or means immediate which worketh by vertue in themselves, or wrapped in them, for so the word and Sacraments are means of grace and worship; yea, the Sacraments be exhibitive seals, and therefore we owe to such means subjection of conscience immediatly, both to the things instituted, and particular means of admonition, and to the duties admonished or called to our re∣membrance by them, for they have vertue residing, and inherent in them, by divine institution to work upon us. But God forbiddeth not, in the second Commandment, means that teach occasionally, as Ob∣jectum a quo, therefore we owe subjection of conscience to the things ad∣monished, but not to the particular means of admonition, therefore we are tied in conscience to Ceremonies only collaterally and propter aliud, they be only externall objects or occasions. For whoever (saith he) ex∣pected that men should be stirred up by Ceremonies, as by causes, or any otherwayes, but as by sensible objects, as we are by the sight of the creatures, or other memorials? therefore (saith he) they are not means, by the which grace is wrought by the power of God wrapped in them, but resident in God himself, that freely giveth the grace, by the right use of them: so D. Burges. b 1.9

Ans. All cometh to this, Ceremonies taketh the place of Word and Sacraments, but cannot fill the chaire, and discharge the office so well as Gods Ordinances doth: A Clown taketh on the Crown, and usurpeth the Throne, and cannot do Regall Acts, with such

grace of Royall Majesty, as the Lawfull King, what, is he for that no usurping Traitor? 2. He will not have Ceremonies to be causes of worship, but occasions so do Papists say: Images (saith c 1.10 Vas∣quez) do only set before us the History and effects of God. Bellarmine, Suarez (as all know) do say, That Images cannot so represent Ieho∣vah; as he is in himself, or described in his word, nor can the Idoll or I∣mage of▪ God represent God, as a cause, but onely as an object externall and occasion, and yet God forbiddeth it, Isa. 40. 18. Hab. 2. 19. 20. 2. Gods word to the reprobate is a sealed Book, and is, as if you would teach letters, to a new weaned childe, Isa. 29. 11. c. 29. 9. It worketh by no inherent vertue wrapped in it self, but though it be mighty, yet is it mighty through God, 2 Cor. 10. 4. Ioshuahs twelve stones, the Phylacteries, the Manna, the Rainbow, did only, (as d 1.11 Aquinas saith well) worke upon the senses and memory. The word it self doth but work morally or objectively, and is not a cause having the power of God wrapped in it. If Surplice work only as an occasion, the Preachers, Napkin, the bands of women doth so excite the memo∣ry and the affection: 3. All our Divines teach, that the Sacraments are exhibitive seals, but not of themselves, or by any vertue inherent in them (as Papists say) but by the power of God, which worketh by the right receiving of the Sacraments, and the Sacraments Actu Primo and essentially are only signes, which worketh objectively and occasionally, as you say your unhallowed Ceremonies do: 1. be∣cause they are Sacraments essentially, whether they be received by Faith, or not, and they are exhibitive seals only to believers. 2. Vn∣believers should not prophane the Sacraments by their unworthy receiving of them, if they were not Sacraments to them only signi∣fying, and if they were exhibiting seals to them, then should they receive them worthily, which is against what we suppose: 3. The Fathers, as a 1.12 Justine Martyr b 1.13 Ireneus c 1.14 Epi∣phanius d 1.15 Chrysostom e 1.16 Ambrose prove, that Circum∣cision, in its nature, except to believers, did only signifie Grace.

5. Here be a most vilde distinction, That we owe subjection of con∣science to the thing admonished, but not to Surplice, or to such means and particular admonishers, but only collaterally: But ••. is the Church ordaining Ceremonies a collaterall Mistresse over the con∣science, & who is the other collaterall judge here? who but Christ?

2. We owe this collaterall subjection of Conscience to the Image of* 1.17 the Trinity: for though we owe not subjection of Conscience to the image, as such an admonisher, or such an exhorting object; seeing the Word of God may also admonish us of God, yet we owe subje∣ction of conscience to the thing admonished, to wit, to the blessed tri∣nity. 3. Neither owe we subjection of conscience to the word, as writ∣ten with ink on paper, nor to the sound of the word Preached; yea, nor do we owe subjection of Faith to the Word as the Word; but only collaterall: when we say, (I hope in the Word, (I believe the Word,) I rejoyce in the Word of God) we take the Word, for Obje∣tum quo, and God for Objectum quod, for the word is not the for∣mall object of any subjection of Conscience; I owe to the Word, not a subjection of Conscience collaterall or coequall with the sub∣jection that I owe to▪ God, but only subordinate as to a mean, and to the Word for God, and because it is instituted by God; but I owe subjection of Conscience to God solely, independently, and onely; yea, subjection of Conscience is not due to the Word for its manner of working, and not due to the Ceremonies; because they work not as the Word of God doth (as no wonder, they being but hay and stubble) but subjection of Conscience is due to the Word, because God is the Author of it, and speaketh in it himself, as is clear, Ier. 13. 15. Amos 3. 8. Heb. 2. 3. Hear, for the Lord hath spo∣ken, and it is to be received only, and in Conscience yielded un∣to, as it is the Word of God, Isa. 1. 2. 1 Thess. 2. 13. Now because we cannot receive the Surplice, Crossing, Capping, as the Surplice of God, and as the Crossing of Christ; therefore are we not to submit at all to the Doctrines which these unlawfull teaching means doth bring to our memory, because they have no warrant of Christ, to speak or spell us the very language and minde of God, which God hath spoken in his word by his holy Prophets and Apostles: Yea, though crosses and afflictions work only upon us, as occasions, and externall objects; yet are we to submit our Conscience to them, as to warnings, because they be sent as Gods Messengers appointed by him, as Mic. 6. 9. Hear the Rod, and who hath appointed it. 4. Ce∣remonies* 1.18 work (saith Burges) as sensible objects, and as other Crea∣tures; yea, but he is far wide, the Creature doth book (as the word is, Psal. 19. v. 1.) the glory of God, and that which may be known of God, is made manifest in them: and God hath manifested (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) these

things by the Creatures, Rom. 1. 19. But Ceremonies are not books of Gods writing, God hath not written nor booked this upon a Sur∣plice (Be holy, ye who bear the Vessels of the Lord) he hath written it in Isaiahs book, c. 52. 11. And we submit to the teaching of the Creatures, though they work not upon the soul, as the Word and Sacraments do, because God hath appointed such books to teach us; Erg••, we are in no sort to submit to the Devils books, Printed by Prelats, or to their Ceremoniall Volumnes, because God hath written nothing upon them; and here by the way, I say it is un∣lawfull, yea▪ and Hypocrisie to be devouter then God will have us, as to enlarge the Phylacteries, and make them above Gods mea∣sure, Numb. 15. 38. To be humble by a mean not appointed of God, Ioh. 13. Or to do what God only should do, as to make An∣nointing Oyl besides Gods Oyl, Exod. 30. 31, 32, 33. Or to set a threshold and a post, beside Gods own threshold, Ezek. 43. 8. is pre∣sumption.

Lastly, Gods spirit worketh not with Ceremonies, and so they* 1.19 are as the offering of Swines blood, and the slaying of a man; and so Abomination to God, Isa. 66. 1, 2. The holy spirit is merited to us by Christ, Ioh. 16. 14. He shall receive of mine, and shew unto you: But who can say that the grace of joy in the holy Ghost, wrought by the droning of Organs, and the holinesse taught by Surplice, is a work of the spirit merited by Christ as our High Priest? 3. God hath made no promise that he will work by Ceremonies, for the spirit worketh not without the Word; so then I might resist the working of the spirit, and not sin against the Word; and this is Anabaptists Enthusiasme: If God work not by them, they be vain and fruitlesse; and the Idol is unlawfull for this, that it profiteth not. Also, the spirits action is either naturall or supernaturall here: If naturall, it is a naturall work, and a naturall spirit, and to be rejected: If supernaturall, we may devise means to produce su∣pernaturall effects, mens Ceremonies can produce supernaturall joy, comfort, peace, and acts of grace purchased to us by Christs merit; this is a miracle.

3. They say, All this may be said against your Circumstances of time and place, for they are appropriated to Religious uses, and not for that made holy parts of Divine Worship. 2. Time and place, are new things as our Ceremonies are. 3. Spirituall signification maketh

Ceremonies so much the better, but hindreth them not, but that they* 1.20 may be Rites of meer Order: Burges.

Ans. Time, Place, Pulpit, Table-cloath, are new, Physically, of∣ten, not new Morally, or Religiously, they have no Spirituall influ∣ence in worship. A civill declamation hath the same time, place,* 1.21 pulpit with a Preaching; for then, if for application, you call them Religious, as D. Ammes saith well, An hill whereon a Preacher Preacheth, a Iudge perswadeth a Law, a Captain speaketh to his Soul∣diers, is both a Sacred, a judiciall, a Military hill, 2. Signification spirituall, maketh Ceremonies capable of being ordered: for Sur∣plice wearing, and Crossing, being Doctrinall, as teaching signify∣ing, stirring up the dull affections, as doth the Word and Sacrament, they require order and decency: Now things of meer order, re∣quireth no ordering, as time & place require not other time & place to circumstance them right. 2. This is that which Papists say (as c 1.22 Su∣arez) that by consequent only, they have signification putupon them.

Now fourthly, The place, Matth. 15. where Christ reproveth* 1.23 the Traditions of Pharisees, as Doctrines of men. The Jesuit Vasquez his Answer is their Answer: Vasquez, Tom. 2. in 12. disp. 152. cap. 4. That Christ reproveth them not because they kept the Tradi∣tions of the Elders; Sed quod in falsis praeceptis Divinae legi contrari is∣putarent esse summam Religionis: Because they believed all Religion to stand in their Traditions, which were contrary to Gods Law, and for their own, omitted Gods Commandments. And Suarez, Tom. de legib. lib 4. cap. 2. He reproveth what they added, Tanquam nova, as new things: Corduba, Ad. victor. rel. 1. de potestate Ecclesiae, q. 3. Prop. 6. But Chrysostom, Hom. 32. in Matth. Thinketh bet∣ter that they had no power to make Laws; yea, d 1.24 he condem∣neth the Laws written in their forehead.

But this exposition is false: 1. They brought in Traditions at first for vain glory, to be called Rabbi, Matth. 23. 7, 8. Ergo, they thought them not at first of Religious necessity: 2. Mark saith, cap. 7. 5. Why walk not thy Disciples according to the Traditions of the Elders? Therefore the externall practice, and not the inter∣nall opinion of necessity and holinesse is condemned, as is clear. And when the Pharisees saw some of the Disciples eat bread with unwash∣en hands, they found fault. The challenge was for an external omission of an outward observance, which may be seen with the eyes; Ergo, these Traditions are not condemned by Christ, because they were contrary to Gods Word, or impious; but in this, that they were contrary, because not Commanded; for in the externall Religious act of washing hands, there was no other impiety of a wicked opi∣nion objected to Christs Disciples: for if the Pharisees eye had been satisfied in that the Disciples should wash before they eat, they would not have contended with Christs Disciples, about the Piety of these Traditions, nor about any inward opinion, that they added under this Reduplication as new, as Suarez saith: But the Church which cannot erre, including the Jewish Pope, the High Priest, can adde nothing as new contrary to Gods Law; nor is there any que∣stion betwixt the Pharisees and the Lords Disciples: Whether the Traditions of the Elders, should be esteemed the marrow and sum of all Religion, as Vasquez saith; But only anent externall conformity with walking in the Traditions of the Elders, or not walking, as is most clear in the Text: It is true, Christ objected they accounted more of mens Traditions, nor of Gods Commandments, as Papists and Formalists do: But that was not the state of the question betwixt the Disciples of Christ and the Pharisees. 2. Christ rejecteth these Traditions, by an Argument taken from the want of a lawfull Au∣thor, while he calleth them Precepts of men, opposed to the Com∣mandments of God, and while he saith v. 13. That every plant not rooted by his heavenly Father, shall be rooted out; Yea, and Christ expresly proveth their worship vain, because they taught the fear and worship of God, by the precepts of men, and not by the word of God; and Ceremonies are the precepts of men. 3. Mar. 7. 10, 11, 12. He alledgeth their corrupt and false exposition of the fifth Com∣mandment, in saying, It is a gift whereby Parents may benefit, which Children offer to God, though they help not their Parents in their po∣verty;

& necessity, & so you free them from obedience to the fifth Com∣mandment of God, by setting up your false glosse (saith Christ) which is a human tradition. Then to Christ this is a good argument, your cor∣rupting of the fift Cōmandment with your false glosses is a rejecting of Gods 5. Commandment; why? because it is a doctrine of men, and one of the Pharisees Traditions: For whether they placed operative sanctity in preferring mens Commandment to Gods or not; none can deny but Christ reasoneth against these evils, because they were mens Traditions, otherway Formalists shall be forced to say, that if the Pharisees have esteemed them Arbitrary, and of no operative sanctity, mens Commandments had not been vain worship; Christs Argument from Isa. 29. should prove nothing, for false glosses and corrupting the fifth Commandment is not vain worship, because it is a doctrine of men; for Doctrines of men as only coming from men, and esteemed Arbitrary, are not vain, saith Formalists; yea, except they be contrary in the matter to Gods Law, and proffered or equalized in the opinion of sanctity to Gods Law, they are not a whit vain, because they come from men, or are doctrines of men. 4. Christ defendeth his Disciples practice in abstaining from exter∣nall not-washing; Ergo, he esteemed the externall washing unlaw∣full: But if the Disciples abstinence was because of the impiety of washing, and the opinion of sanctity put upon washing, otherwayes Lawfull; he should have defended his Disciples in a thing unlaw∣full; for to disobey the Elders and Church-guides, who sate in Mo∣ses's chair, and were to he obeyed, Matth. 23. 2, 3. in an externall indifferent act of washing not contrary to the washings comman∣ded in Moses Law, and so negatively conforme to Gods Law, is Lawfull, as Formalists and Papists both teach; but Christ defended his Disciples in their non-obedience externall, for they were not challenged, for denying the opinion of operative holinesse to these Ceremonies: Christ who commanded obedience to sitters in Moses his chair in all things Lawfull, would have obeyed himself, and clea∣red his Disciples in so far, as they ought to obey, or not to obey. 5. Vasquez sayes, These Traditions were unlawfull, because they were invented, Sola voluntate hominum absque ratione, by the sole will of men without reason. But so are Popish Ceremonies, for if they can be proved by the word of God, and the light of nature, they are es∣sentiall parts of Gods word, and not accidentall, nor left to the

Churches will. 2. It is good then the Iesuit confesseth the Church from sole will, and so the Pope and Prelat can make no Laws, but either Scripture or natures light must warrant them, and sole will cannot rule them: 3. They had as good reason in generall from Moses his writings, and the Law-washings, as Pope and Prelats have for their Traditions. But saith Vasquez, Christ complaineth of these traditions, because they held them to be, Summam Religionis, the mar∣row of Religion, and took no care of Gods Law. Ans. That will no more prove them to be vain worship, and that the Disciples were to be justified in their non-conformity to these Church washings, then that Gods Disciples, and sound believers under the Old Testament should abstain from keeping Gods Sabbaths, his new-Moons, and from offering Sacrifices, because the people placed all holinesse in these of old, and neglected works of mercy and justice, Isa. 1. 11, &c. Jer. 7. 4, 5, 6. But (say Formalists) Christ condemneth them because the Pharisees thought, eating with unwashen hands defiled the conscience, and meat defiled the soul, when the eaters did not wash as the elders commanded: Whereas Christ saith, It is not that which goeth in at the mouth, which defileth the man, but the wickednesse that cometh out at the heart. Ans. It is true, and I think Pharisees be∣lieved meat eaten contrary to the Elders Traditions, defiled the conscience, as is clear, Mat. 15. 16, 17, 18. And that also Christ con∣demneth, as a Doctrine of men, and of ignorant men, and so doth non-conformity to your Ceremonies pollute the conscience as a breach of the fifth, and second Command as you say.

Notes

• * 1.1

  Arg. 4. Against humane Ceremo∣nies, be∣cause they usurp the essential properties of Divine ordinances.
• b 1.2

  Levit. 20. 8. Exod. 20. 11. 16, 17. Exod. 29. 29. 33. 36, 37. Exod. 40. 9. cap. 2. 10. cap. 26. 1, 2, 3. cap. 27. 1, 2.
• a 1.3

  Hooker, Book 3. p. 129.
• a 1.4

  Estius, 1, 3. dist. 37. S. 14.
• b 1.5

  Palud. m. 3. d. 9. q. 1. art. 2.
• c 1.6

  Cajet. in 3. q. 25. art. 3.
• d 1.7

  Vasquez to. 3. de Ado. disp. 103. c. 4.
• e 1.8

  Ains∣worth, com∣mu. of Saints.
• b 1.9

  Burges Rejoinder c. 3. Sect. 9. p. 279. And in a Treatise of kneeling, c. 18. q. 4. p. 57.
• c 1.10

  Vasquez 3. p. To. 1. de ador. 103. c. 4. Cum nos eas form as qui∣bus Deus ap∣paruit d••∣pingimus, nolumus aliud quam bistoriam illam, & effectum ob oculos po∣n••re.
• d 1.11

  Aquin. 12. q. 102. art. 6. ad. 7. Et idco per aspectum hujus signi induccban∣tur in me∣moriam suae legis.
• a 1.12

  Just. Martyre Dialog. cum Tryph. ante medium.
• b 1.13

  Irenaeus l. 4. c. 30.
• c 1.14

  Epipha∣nius heres.
• d 1.15

  Chrys. hom. 27. in Gen.
• e 1.16

  Ambros lib. 1. de Abraham cap. 4.
• * 1.17

  We owe subjection of Consci∣ence, colla∣terall only to the word.
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.19

  The spirit worketh not with Ceremo∣nies.
• * 1.20

  Burges, re∣joynder, c. 1. S. 15. p. 57, 58.
• * 1.21

  (b) Ammes, his fresh suit against Ceremo∣nies, ib.
• c 1.22

  Suarez, tom. de le∣gib. lib. 4. cap. 1. n. 10. Praecepta Ecclesiastica feruntur quatenus convenienti•• sunt ad bo∣nos mores, ut res sacrae cum debito honore fiant; consequenter vero interdum habent significationem moralem, quae homines excitat ad virtutem & spem gloriae.
• * 1.23

  The place, Matth. 15. touching Traditions of the El∣ders dis∣cussed.
• d 1.24

  Janse∣••ius, Con∣cord. Evan∣ge. p. 120. Becanus the Iesuit, in opusc. to. 2. de. Analog. vet. et New Test. cap. 1. q. 7. n. 13, 14, 15. reckoneth out three causes, why Christ reproved all the Traditions of the Pharisees▪ 1. Because they sought vain glory in some of them, Matth. 23. v. 5. 2. They sought gain of others of their Traditions, Matth. 23. 14. ••3. They preferred some of them to weightier matters of Gods Law. Ans. None of these toucheth the point in this text, because the Tradition of washing hands, is reproved by Christ for want of a lawfull Author, and so the matter of it also was unlawfull; for Christ calleth it a Doctrine of men.