In the Greek they are more significant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Put upon you Sophisticall Paralogismes In locum The word Philosophy seems to me to be all one with worshiping of Angels v. 18. saies the Doctor Superstition Sect. 7. probabilitate sermonis by probable arguments as Beza by Rhetoricall insinuations or sophisticall subtleties as D. Davenant explaines it to lead you away from Christ Now the Apostle goes on to discover some of those toiles and waies whereby Seducers did beguile their followers 1. Philosophicall speculations having a shew of much wisdome ver 8. Beware least any man spoil you through Philosophie an instance whereof is given in the 18. ver in voluntary humilitie and worshiping of Angells 2. Traditions and Inventions of men superadded or continued in the worship of God an instance wherof is in the 20.22 ver Why are yee subject to Ordinances after the Commandements Doctrines of men 3. Mosaical Ceremonies revived after they were abrogated by Christ of which he speakes ver 16.17 His scope in all is to dispute against all rites and Ceremonies obtruded upon the Church as parts of Divine worship D. Daven in locum as necessary duties of holiness and righteousness and as binding Conscience As that learned and judicious Professor expresses it And the Apostle opposes this onely against them ver 8. They are not after Christ but invented and imposed by men Not after Christ i. e. not after the Doctrine or Commandement of Christ in the Gospell which he expressâ—s in another phrase ver 19. Not holding the head but after the Commandements and Doctrines of men ver 22. Whence it appeares that the Reverend Doctor seemes mistaken when hee saies Where yet you must observe he doth not speake of Commands but Doctrines i. e. not of the prohibition of the Magistrate c. but of false teachers imposing them as the commands of God For the Apostle speakes expresly these impositions Touch not tast not c. were after the Commandements and Doctrines of men ver 22. and ver 8. after the Traditions of men to worship God by the observation of them The worship of God did once consist in these observations and Abstinencies and the false Teachers put them upon their followers as still usefull to this end Having done this hee sets an ill Character upon those Doctrines of worship which things have indeed a shew of wisdom in Willworship c. But are after the Commandements and Doctrines of men not any Doctrines or Commands of Christ and so no better than Willworship c The Doctor seemes to place the illnesse of this practice in this That they urging some abolisht ceremonies as still in force by divine precept should thereby deny Christ to be come in the flesh Which though it bee true in part yet is not all that the Apostle here intended but this he also addes that they placing the worship of God in those observances not after Christ but after the Commandements and traditions of men did fall into Willworship which had a shew of wisdome but no more For it is not onely sinfull Willworship to teach and observe the Old Ceremonies as parts of Gods worship when they are abolished but also to inuent a new way of worship as that of worshiping Angells was for certain ver 18. and to put it upon God as an acceptable worship § 4. That wee have not mistaken the Doctors meaning will appear by that which he addes about the difference betwixt making of positive humane Lawes in indifferent things and urging or teaching things for Divine commands which either never were commanded by God or else are now outdated by Christ The Apostles discourse proceeds of the latter c. This is true the Apostle hath here no reflection on the Magistrates making lawes in indifferent things but yet if the Magistrate or Church should invent and impose any new way of worshiping God as the Church of Rome hath done many would not the Apostles arguing conclude them to be Will-worship as well as if they had urged and taught some antiquated ceremonies to be observed as a part of the worship of God The Doctor grants and asserts Sect. 3. That if the Magistrate should teach or impose Doctrines of men upon others as the Commands of God when they are not he should thereby incurre the censure of a false teacher also And if he should teach or impose some antiquated worship upon his people though not as the command of God would he not be a Teacher of false worship also As for his instance of David who appointed the Levites to serve from the age of 20. years whereas God by Moses had appointed it but from 25. years old c. It is first Impertinent for hee brings it as an instance of a Magistrates power in a thing indifferent whereas this was in a matter of Religion and more then so in a matter formerly Commanded by God wherein what he did is not imitable by any Magistrate now who hath no power to order any thing in Religion against a former Order of God as in the case in hand there was What then may be said for Davids altering the appointment of God as in some other things besides Divines do answer that David was a Prophet inspired by God or directed by some other Prophet how to Order the affaires of the Temple and worship of God And this to mee is evident by texts of Scripture 1 Chron. 28.19 All this said David the Lord made me to understand in writing by his good hand upon me even all the works of this pattern which hee ascribes to the Spirit of God ver 12 13. cap. 23.27 by the last words of David the Levites were numbred from 20 years old of which he saies the spirit of the Lord spake by me 2 Sam. 23.2 3. But this by the way § 5. The full importance of the words ver 22. hee saies is this That when those abstinencies are imposed and taught as divine obliging precepts this is an abuse of them which were otherwise innocent things and that abuse of them dangerous or destructive But 1. why doth he refuse our Translation of those word which all are to perish with the using For the verb from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived signifies sometimes simply to use Estius in locum And the Civill Lawyers take Abusus for the consuming use ordinarily 2. Whither the Apostle speaks of the meats or of those ordinances of abstaining both may be said to perish in the using The meates apparently and the Ordinances themselves in this sense that whereas whilst they were under Gods command they were profitable to the observers now being outdated they perish with the using without any spirituall advantage 3. There is little or nothing in the text to import that they were imposed and taught by the False Treachers as Divine obliging precepts though if so that had beene an abuse of them but rather that they
enforce us to take it in a good sense than when we say Judas made a shew of love to his Master in his traiterous kisse and the Papists devotion in bowing to stocks and Images In both which sayings love in the one and devotion in the others are taken in a good sense but the ones traiterous kisse and others bowing to Images are not at all taken in any better sense for that shew or appearance of love and devotion but are rather so much the worse And this shall suffice for his second reason § 13. A third reason is because the Greek fathers though they interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely of appearance as contrary to power and truth yet they paraphrase Willworship c by words of Good Savour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. First this is well that the Greeke Fathers agree with us or we with them in exposition of the first words a shew not as he somewhat reall of wisdome or piety Nay they expresly oppose against it power and truth and can that which hath neither power nor truth in the worship of God be taken in a good sense And do not the Fathers imply as much Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee seemes to be Religious but is not so Oecumenious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pretending as Hypocrites Religion in worship and is there any gooduesse in Hypocrifie But the interpreter of Clemens Alex. renders the word in Religion Why is not Religion it self of various senses The simple word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often signifies false Religion and superstition as well as true But the composition makes it worse and alters the sense because it addes the worke of mans Will to Worship which is abominable to God Doe not all Idolaters pretend wisdom in their Inventions Piety in their Devotions Ps 106.39 Went a whorâ—ng with itheir own inventions and does not this pretence make it more odions to God as taking upon them to be wiser than he and more Devout than he requires But why did not the Doctor tell us how the Latine Fathers and other later Interpreters render the word Ambr. Simulatam Religionem Hierom Superstitionem Theodoret a Greek Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proâ—eo quodest proprium decretum introducunt non legis scopum institutum sequuntur Vulgar latine and all Popish Commentators take it thence Superstitionem Salmeron Estius omnem affectatam voluntariam Religionem significat cum quis fingit sibi cultum ex cerebro suo volens videri Religiosus It signifies all affected and voluntary Religion which a man forges out of his own braine willing to seem Religious I spare our owne Divines In locum In a word Estius gives this interpretation of the words out of Augustine and Thomas VVhich have a shew of wisdom not true but such as is placed in Superstition and humility which is false wisdome I leave all to the Doctors consideration § 14. The fourth reason because by this way that very obscure place may be conveniently understood which hath posed so many viz. That such Doctrines are destructive of Christian Religion in obtruding humane out daded judaicall constitutions for Divine precepts as still obliging and yet in some respects have piety in them at least a shew of it to wit in Willworship c. To which Interpretation of his enough hath been spoken before on Sect. 7. but we adde First for my part I have not observed amongst Interpreters any such difficulty or obscurity of this text I dare say the Doctors exposition makes the greatest obscurity that ever I met with They generally agree in the sense of the words taking them in an ill sense Onely himselfe and some Papists Bellarmin and and some others take them in a good sense 2. That such Doctrines as he speakes of are destructive to Christian Religion is true but not such onely nor are such onely meant in his text viz. outdated Iudaicall constitutions obtruded for Divine precepts still obliging but all Humane Institutions of worship though never known before are equally destructive to Religion though they pretend not to be Divine precepts or prescriptions The Apostle therefore brands them as destructive because they are but Willworship not because they are outdated or Iudaicall And those as well as these however they may have a shew of wisdome and piety to carnall hearts yet to understanding Christians have not in any respect piety in them but are vaine and sinfull Inventions of men that is Willworship § Vide Append ad sect 15. 15. A fift reason because Hesichius renders the word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntary Worship the very notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntary gifts or offerings as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That he renders the word so is no advantage to his cause for the words may both signifie the same thing viz. Will-devised worship in an ill sense And though it be true that in humane Authors the derivatives and compounds of this word do expresse the Freewillingnesse of the person as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. yet that will not help the Doctor Any thing else beside what God hath commanded Sect. 16. who doth not understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with respect to the willingnesse of the person in a commanded worship of God but voluntary Worship that is Worship not Commanded by God but offered to him by the Freewill of man as wee shall see anon And it is as true that though the word bee taken in other Authors for voluntary worship and be but once used in the Scripture yet the spirit of God the Master of all languages does use words whither once or oftner in a sense clearly different from other Authors and I think the Doctor makes use somewhere of such a Criticism As for instance the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture is taken for a vice Eph. 5.4 which in Aristotle is used for a virtue And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so taken in the best judgements Nor is this the notion of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the 72. for Freewill-offerings voluntary gifts c. as shall appeare in a place more convenient § 16.6 Reason it self assures us that things done in the service of God are not therefore ill because they are spontaneous but on the other side when a man shall out of a pious affection doe any thing else beside what God hath commanded by any particular precept this action of his is to be accounted so much more commendable and acceptable to God c. Before wee go any further we must remember the distinction of voluntary worship which the Doctor confounds voluntary may be applyed to worship in a double sense First as it is a a modus or manner of worship that is it is willingly performed and so it is necessary not arbitrary attendant upon worship or secondly
at most but a priviledge rather than any state of perfection § 12.6 When men think by their owne uncommanded worship and services of God either to merit pardon of their sinnes against other Commandements as shee Pro. 7.14 c. I have peace offerings with me this day have I paid my vowes which were free willing offerings as not commanded Come let us take our fill of love c. q. d. though I have runne into debt by my former whoredomes I have now satisfied God with freewill-offerings and have quit the score Or to purchase Glory at least a greater degree of Glory for themselves and to supererogate for others by doing something not commanded as Papists plainly do How near the Doctor comes to this kind of Superstition we shall shew anon VVillworship Sect. 50. c. § 13.7 When men place more pleasing of God and expect more Acceptation from God for services or worship uncommanded than for those cōmanded by God The Apostle intimates some such conceit in men 1 Cor. 8.8 when he saies meats commend us not to God for neither if we eat are we the better in our selves or better accepted with God neither if we eate not are we the worse or are lesse and lesse accepted with God yet such as abstained from some meats had such thoughts of themselves And this shall be manifested to be the opinion and expectation of the Doctor for his voluntary worship worship not commanded by God to be better pleasing and to find better Acceptance from God Tract of Willworship Sect. 16.19 and here Sect. 52. § 14.8 Lastly to adde no more the placing of more virtue and efficacie in things than either Nature or the Institution of God hath placed in them This is acknowledged to be an Excesse and so Superstition by the Doctor sect 45. The placing of more virtue in some things than either Naturally or by the rule of Gods word or in the estimation of purer ages of the Church may be thought to belong to them is guilty of a Nimiety His instances given are very pertinent and considerable 1. Placing virtue or force in the signe of the Crosse which is done not onely by Papists in crossing themselves to scare away the Divell but also by many ignorant and ill-taught Protestants who require crossing of their Children in Baptism as thinking them not well baptized without 2. The womens parvula evangelia 3. opus operatum the common Superstition of all naturall men and Hypocrites Concerning which his judgement is good The doing of which is either groundlesse and then it is folly or else it fastens some promise on Christ which he hath not made in the Gospell c. But why he should add See infra sect 34. In the estimation of the purer ages of the Church I do not well understand but shall consider in its place § 15. Having thus made way for our debate with the Doctor by shewing the Nature of Superstitiion we shall now enter the lists Sect. 1. and consider what he saies about it And to his first Section wee say It may be true that some may unjustly be charged with the crime of Superstition by ignorant or malicious defamers of others best actions But it is as true that some that think themselves assured in conscience that they are farre enough from the guilt of it may justly be charged with it Commonly those that are most Superstitious are most confident of their Innocency and piety Many of the Romish Proselytes doe think they are farre enough from this crime in their highest will-worships and rather to deserve Commendation from men and more Acceptation from God than blame from any And no marvaile if they understand Superstition in the same sense that the Doctor does in this discourse That is § 16. Superstition in latine is most clearly Sect. 2. superstitum cultus the worship of some departed from this world supposed to have life in another Sect. 2. That the Heathens so defined it is true and that the worshiping of such then and by Papists now is one kind of Superstition So the Dr in sect 3. we have already granted as being the Worshiping of Creatures with and besides the Creator which is Idolatry against the first Commandement But the Doctor will not say I think that this is the onely superstition to be found in the World either then or now For he grants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Excessive fear of the Deity to have been another kind of Superstition amongst the Heathens and other kinds also among Christians as wee shall heare anon Some there are and they no mean ones that derive it from super and sto or statuo as supra statutum some worship instituted by men above the statute law of God But wee rather rest in the definitiion of the Schoolman Superstition is a vice contrary to Religion in the excesse which may extend to the other Commandements whereas this limits it to the second § 17. The Greek word for Superstition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it seems to come nearer the Doctors sense of superstitum cultus yet the Etymology of the word does not import so much but rather a slavish fear of a Deity by imagining it Cruell Tyrannicall c. as the Doctors words dreading the Gods as so many Tyrants sect 13. a cowardly trembling fear a care fear of evill spirits sect 9. For though the latter part of the word signifies daemons or Spirits departed yet the former part does not signifie worship but fear not that fear which in Scripture is often put for the whole worship of God but a slavish fear of that God whom they worship whereupon they not knowing or not contented with prescribed worship devise some way of worship of their owne heads For fear of vengeance as sect 24. to please and propitiate their God which may well be called Superstition or willworship the one against the first the other against the second Commandement § 18. The Doctor from the 4. Sect. to the 10. having delivered the many senses of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referres to the three first Poeticall Gods Angells or Dead-men or indeed any thing but the one Supreme God This clears what I said before that this word and worship is rather Idolatry against the first Commandement which forbids the worship of any God but the one true God or any others with him which is Polytheism than that kind of Superstition which is the giving of false that is uncommanded worship to the true God against the second Commandement § 19. But he adds Sect. 11. VVhen Paul tells the Athenians Act. 17.22 they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee meanes they worshiped more Gods or Daemons than the Romans c. or were more devout more pious in their worships than any others If say I they were so called because they worshiped more Gods then they were Polytheists against the first Commandement If
were the Commandements and Doctrines of men as the next words following are and herein the Doctor places the danger Sect. 6. as we shall see Just as that Doctrine ver 18. concerning worshiping of Angels in a voluntary humility c. was the Doctrine or command of a man vainly puft up in his fleshly mind but could not be pretended much lesse imposed as a Divine command So the Doctrines and Traditions of the Pharisees were not pleaded to be the Commandements of God but expresly called the Commandements of men Math. 15.9 and opposed to the Commandements of God ver 3.6 And in this Chapter ver 8. Those Doctrines are called the Traditions of men and rudiments of the World 4. I would ask the Doctor whither the placing of the worship of God in observation of those Ordinances of Abstinence though not taught nor imposed as Gods Commands upon a mans selfe or others were not an abuse of them and being a self-devised Willworship were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as destructive as the urging them still as Gods Commands His great mistake is that this was the onely abuse of them and that otherwise they were innocent things for so he sayes which now he may see they were not And lastly the following words ver 23. seem to imply the abuse to have beene not that they imposed them as Divine Commands but as parts of Divine worship which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports in a pretended humility and not sparing of the body c. For he saies they have a shew of wisdome not as the Commands of God but in Will-worship c. § 6. Yet let us hear wherein the Doctor places the danger and destructivenesse of them That they were after the Commandements and Doctrines of men which words point out that wherin the danger doth consist to wit imposing on men humane Ordinances or Doctrines Stay there a while Then say I they did not impose them as Commands of God nor did the danger lye in that But I desire to know what it was that they imposed by those Ordinances and Doctrines was it not a way of worshiping God by those Abstinencies touch not c. The abstinences they teach Sect. 7. I think the Doctor will not deny it For it is not to be meant of imposing of Humane Ordinances about indifferent things by the Magistrate he hath cautioned against that Sect. 3. 4. but of Teachers imposing them as Ordinances of worship in Religion and therein the danger did consist because they imposed on men humane Ordinances and Doctrines to worship God by The Doctors glosse of his own former words will now prove his own that is singular when he addes i. e. those things which though they were not commanded by God are yet by men affirmed pretended and taught though without proof to be so commanded The danger and destructivenesse rather consisted in this that they were but the Commandements and Doctrines of men placing the worship of God in those observances which either he never Commanded or were now outdated § 7. And now we are come to the 23. Verse which the Doctor makes to be A description of the doctrines themselves or the abstinences they teach abstracted from all such accidental abuse But this may prove a mistake for the words rather contain a description of the reason of that danger and destructivenesse in them viz. because they were no other no better than Willworship wâ—th a fair pretence of Wisdome because the Worship of God was lately placed in them and they carry a great pretension of Humility and Selfdeniall in abstaining from things pleasing to the body which they thought no doubt would be pleasing unto God and an acceptable service The words indeed may be variously rendered by Interpreters but without any great difficulty or difference For the most part they agree in the sense though they differ in words And I beleeve the Doctors Interpretation of it is singular without any precedent either Antient or Modern Protestant or Papist Thus he paraphraseth the words Which things have some true at least appearing notion of wisdom in them wisdom in Scripture signifying piety i. e. have either some reall matter of piety in them for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and this would be more clear if we should read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in two words thus which things have somewhat of piety in them or being considered in some respect have piety in them or as the Fathers rather understood it some colour some appearance of piety to wit in voluntary worship and humility c. But this is a strange Liberty in Interpreting scripture not onely that it waves the Interpretation of all our own Translators of all the Antients and even of Papists themselves for the most part whom this glosse would much please but also that he doth not bring his mind to the Scripture but straines the Scripture to speak his sense and meaning To examine it a little 1. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies some reall matter what ever it doth elsewhere is gratis dictum and against the stream of Interpreters Some render it Imaginem as Jerome some speciem some pretextum And the Greek Fathers oppose against it truth and power what is it then but a shew or appearance 2. That hee renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by piety is as strange in this place however in these Proverbs and elsewhere D. Davent in locum it may signifie so when most interpret it 1. by Wisdome that is a shew of some excellent doctrine rather brought from Heaven than found out by men Which to be the sense here is most probable upon these grounds First from the context ver 8. the Apostle calls it Philosophy and ver 18. hee saies the Worshiper of Angels was puffed up in his fleshly mind that is in a carnall conceit of his own wisdom in finding out that way of worship For Superstition and Willworship ever pretends to Wisdom Vid. Irenaeum lib. 3. c. 2. to bee wiser than God in prescribing his worship and this makes it so dangerous and destructive that men set their wisdom against and above Gods Secondly it may very well be parallell to that place 1 Cor. 2.4 5 6. where the Wisdom of God and men are so flatly opposed in preaching of the Gospell Not with entising words of mans wisdom but in the demonstration of the spirit and power the wisdom of God c. And this pretext of wisdom in Willworship arises from a double ground 1. From the fraud of Impostors who alwaies boast that their Traditions proceed from the Spirit of wisdom as the Pharisees and Montanus did 2. From the carnall minds of Superstitious men who are much pleased to seek for righteousnesse and salvation and to put holinesse in externall rites and exercises as that learned professor on the place hath well observed 3. To assert that those things those Abstinences as a worship of God have
was that men conceived and taught that vain worships and superstitions were the will and pleasure of God that is pleasing and acceptable unto God This is exemplified aboundantly in the Church of Rome whose Superstitions are grounded upon this that they are very pleasing to God let the Dr. take heed he do not justifie or imitate them 21. But he goes about to make good this distance between the verses onely he forbears not to weaken his following proofes by the Interpretation of Clem. Alex. who compounding these verses reads thus Let no man beguile you of your reward in VVill-worship of Humility and in neglecting of the body c. and makes it very certaine that he understood them both as one and very suspicious that they are at no such distance as the Doctor pretends § 22. You must saies he observe these two things 1. That the words are not in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath with the 70. a sense which antient writers have not taken notice of viz. pleasing himselfe in worshiping of Angells or proud of a feigned humility as Hierome c. But this comes to nothing for 1. the sense is the same whither the words be joyned or parted a voluntary humility as the ground of that worship of Angells They good men were so modest and humble they would not rush upon God immediately though he Command it and so it was grosse pride masked with humility but they would go by Angells as Media tours Is not this the very plea of Papists at this day for their Invocation of Angells and Saints 2. Take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asunder and for pleasing or delighting In iis quae non vidit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 festuosus incedens Eras in v. 18. Qui jussa tantum facit nihil agit non vulgare qui transcendit praecepta hic Angelus est c. hic Deum sibi obaeratum facit D. Davent in loc Vid. Append s 23. or proud of a feigned Humility Did not these false teachers do the same were they not much pleased delighted proud of this new-old-revived worship as applauding their own wisdome in the Invention of this worship and their Humility and devotion in their abstinence from such meats c. Did not Jeroboam think you much please himself and pride himself in his politick Religion of the Golden Calves Are not all Superstitious and Idolatrous worshipers delighted with their VVillworship especially the first Devisers of it insulting not over others onely as more Religions then they Lo I thank thee I am not as other men c. I fast twice a weeke c. But also over God himself as making him beholden to them by going beyond what he commands 3. Why may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Composition signifie the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asunder self-pleasing worship or Religion His Clemens joynes them together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will worship of Humility That is observable which Estius notes on the place the 18. verse that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also volens in humilitate i. affectans humilitatem volens in Religione Angelorum 1. affectans c. a voluntary humility that is affecting humility and a voluntary worshiping of Angells that is affecting that worship For this the Apostle signifies in the 23. ver by composition of the words in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it is as if hee had said let no man beguile you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Will-humility and willworship of Angells which the Doctor allowes us to call Willworship and an unlawfull thing a mistaken impious Humility Sect. 23. and Sect. 20. That crime of Superstition And so in this ver 23. wee may apply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all the 3. Willworship Estius in loc Wil-Humility and Wilpunishing of the body And t is very reasonable ro conceive that though it was praeter usum Greci sermonis so to place the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the Spirit of God so directed Saint Paul to seperate the words in the 18. verse and to joyne them in the 23. on purpose that hee might teach us not onely what Estius observes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 18. ver was to be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also but to teach us also how to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 23. ver viz. for Worship affected and sinfull and humility affected c. as well as in the 18. verse that is in the Doctors own words unlawfull Superstitions impious worship and Humility § 23. But he addes the second observation The will or delight in the 18. ver is fastned on unlawfull things viz. worshiping of Angels c. including an impious mistaken kind of Humility call this wil worship or what you please yet is it true still that voluntary worship where the matter is perfectly lawfull not forbidden nay approved by a generall command is far enough from having any tincture of ill in it But 1. its true the matter of these two worships differ considered in themselves but they differ not at all in the unlawfullness one being more expressely forbidden in the first Commandement the other by consequence or more generally in the second It is no more lawful to revive a Worship which God hath laid aside than it is to begin a worship which God never Commanded or forbad 2. The matter of this worship in the 23. verse was about meats which God had given precepts of before but now voided the matter was in it selfe lawfull they did but worship God in a lawfull matter why doth the Apostle blame them for this as he doth if the Doctors assertion be true That voluntary worship where the matter is lawfull is far enough from any tincture of ill It will not help him to say if not forbidden nay approved by a generall precept for let the matter be never so lawfull yet in Willworship it cannot have any generall precept to approve it Being the willing of that which God forbids his own words in this sect but rather hath generall and particular precepts to forbid and condemn it The Doctor still deludes us by the sense of voluntary worship which if he take for willingness in commanded worship wee shall not contend with him but if for worship invented and constituted by the will of man as he does not onely we but God himself observes it § 24. The 4. occasion of the mistake he saies is the use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Epiphanius attributed to the Pharises This is generally taken in an ill notion yet finds a patron of the Doctor to defend or palliate it I shall not much labour about it but truly if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heare so ill the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superfluous to it will make it here worse Le ts hear what
keep it stilo novo 10. daies before us Which difference of observation as was said of Easter argues it not to be Apostolicall nor soon after our Saviours daies as the Doctor saies For if they had instituted such a Feast to the honour of our Saviour they would all have agreed upon the same day in all places as they did in observation of the Lords day for our Christian Sabbath § 8. Upon those his premises he drawes out two Corolaries or Characters set upon this or any other Christian Solemnity Easter Pentecost c. of immemoriall usage in this Nation First that the antiquity of it doth no way argue that it hath any thing of the corruptions of the Roman See adhering to it but the contrary To which we have partly spoken afore and now adde that as the observation of Easter differently from the Western Church doth argue that wee received not our Christianity from Rome so the Antiquity of the observation of Christmas and some other Festivalls suppose in the third or fourth Century may also argue that they have nothing of the corruption of the Roman See we mean since it was judged Antichristian about the yeare 600. adhering to them But yet may have too much of the Corruption of those Churches wherein they were first invented Corruption we say which crept into those Churches not long after the Apostles daies It 's known to all that read the Histories of the Church how many Innovations and Superstitions were crept into the Church long before Rome began to be Babilon And Romish Religion is a bundle of most of those Corruptions § 9. But for the second inference That any such antient usage of this particular Church if it had no other ground to stand on as its foundation or concurrence of all other Churches as pillars to sustaine it were a very competent Authority for the continuance of such a practice in this Kingdome Wee shall take leave to demur a little upon this For grant as wee may that this Anglicane or British Church be very antient by its foundation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for its authority as subordinate to no Forrain Patriarch yet we justly question though the Doctor doe not whither it be invested with such an unquestionable power to institute what Ceremonies it please which may not upon good reasons be changed and abolished It is known sufficiently that many antient Customes and Ceremonies as antient perhaps as his Christmas instituted or taken up by this and the concurrence of many if not most Churches have without temeritie been altered and abolished and others may and must when they be abused to Superstition and prophaness as this Feast will appear to have been It will not be amiss here briefly to consider what that unquestionable power of this or any Church is to constitute Ceremonies for its selfe as it shall judge most useful most for edification and most agreeable to the Analogie of faith which consequently may not without great temerity be changed and abolished by any And then whither this Feast be a Ceremonie of that nature For the first the Authority of the Church to constitute Ceremonies for its selfe it is not justly called unquestionable for it hath for many years past beene the apple of contention between the Prelates and the Non-conformists But before we debate it we desire to know and be satisfied in two things 1. What he meanes by the Church whither 1. the Universall Church for he often speakes of that Sect. 12.45 c. and charges us with seperation and Schism for departure from the Universall Church If so I would say two things First that the Universall Church of the first ages or since never met to institute any Ceremonies for all Churches nor in speciall for this of Christmas Secondly if they had met yet that Church had no power to bind after Churches if they met if they saw cause to abolish them for a reason anon to be given But 2. if he take it of a particular Church as this of England as here he doth then I say again 1. We read of no such Cannons made by the Church at the first conversion to make the usage so antient and to bind all her Children in after ages 2. If we did find such yet the Succeeding Church having the same Power may annull if she see cause what was by them instituted 2. We desire also to know what he means by Ceremonies for this is an ambiguous word under which the Romanists do shroud their Superstitious Will-worship Ceremonies then are of two sorts 1. Meere Circumstances of commanded Worship for the more orderly and decent performance of it Or 2. Parts of Worship as the Iewish Ceremonies for certain were If the Doctor mean it in the latter sense as I think he does wee must again distinguish of such Ceremonies they are either dumbe and non-significant as the Church of Rome hath many or Significant and that either by Nature or by Institution If significant by institution then either by Divine or Humane Institution These Distinctions being premised wee suppose the Doctor does not meane of the Ceremoniall circumstances or Adjuncts of commanded worship for that will not stand him in any stead nor does any man deny the Church a Power to order those But he must meane it of Ceremoniall Worship as opposed to Moral And that not for Dumbe or Non-significant Ceremonies those he dislikes in the Church of Rome but for Significant Ceremonies not significant by Nature those need no Institution but by Institution not Divine that were little lesse than a contradiction but Humane Institution Then the question is this Whither the Church Universall for all Churches or a particular Church for her own members have an unquestionable Authority to institute Significant Ceremonies as parts of worship which may not upon just reasons be changed or abolished This was the Question to be proved but is onely taken for granted in these particulars by the Dr. 1. That the Church whether Universall or particular hath such a power to institute Ceremonies unlesse they be such as tend to Eutaxy and Decencie and the preservation or furtherance of Gods commanded worship what and how many she please as she shall judge most usefull most for edification c. as the Doctor saies but goes not about to prove but takes it as unquestionable This we do deny and wee thinke upon good reasons besides the judgement of Reformed Churches If the Church be allowed such a power the mischiefes will be many As. 1. It s prejudicious to the simplicity of Gospell-worship 2 Cor. 11.3 the simplicity which is in Christ That is in the Gospell of Christ Ceremonies burthenous in the number might turn it into evill Will worship sect 25. It was spoken with respect to the false Apostles who by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subtle perswasive words did corrupt both the Doctrine and Worship of the Gospell as may appear by comparing this place with Col.
2. The Worship of the Law was for the most part Ceremoniall in externall pompe and services But the Worship of the Gospel is lesse ceremonious and gaudie and more spirituall Joh. 4. in spirit and truth opposed to those ceremoniall typicall shadowes and figures of the Legall worship The Gospel Worship is for the most part morall praying preaching hearing c. without any thing like to that ceremoniall worship except the observation of the Lords day and the two Sacraments designed and instituted by Christ himself or by his Commission But if the Church have a power to institute ceremoniall Worship she may bring us back to a Legall worship equall with the Jewes as the Church of Rome hath done 2. If the Church have any such power to institute Ceremonies they must be either Non-significant ones but those Protestants disclaim as idle fooleries or significant and then either by nature or Institution Those of nature need no Institution If Institution be pleaded it must be either Divine but the Church hath nothing to do with them they are instituted to her hands Or Humane but that 's expreslly against the second Commandement as hath been said elsewhere God onely can prescribe his own worship Hence it was that those Traditions of worship introduced by the false teachers are coudemned because they were the Doctrines and commandements of men Col. 2.22 which when our Divines urge against such kind of ceremoniall worship in the Church of Rome as Humane Institutions they have no way to avoid it Vide Estium Corne l. A lapide in locum but to say Ceremonies instituted by an humane spirit as ours are are there condemned but theirs are instituted by the holy Ghost joyning with their Pastors in the Regiment of the Church as the Rhemists speak on Math. 15.9 and others more And therefore Papists may better plead their binding power than ours can do I shall adde to this That to institute significant ceremonies as a part of Worship is a superstjtious excesse and so Wil-worship which I prove from the Doctors own Concessions To put more virtue and efficacie into things Of Superstition sect 45. then either naturally or by the Rule of Gods Word is in them is a nimiety so Superstition but for men to institute significant ceremonies for edification to teach and instruct c. is to put more virtue and efficacy in them then naturally or by the Rule of the Word that is Divine Institution God put in them ergo The Major is the Doctors own the Minor is evident They have it not by Nature nor by divine Institution then they needed not humane Institution ergo it is superstitious and consequently the Church hath no such power 3. Grant her but such power and there will be no end of Ceremonies no man can tell where she will stay Of Superstit sect 38. unlesse some bounds be prescribed in Scripture The Doctors qualifications That they be few and wholsome have no ground to rest on For who shall judge of the number or unwholsomnes without a Rule Not any private man that 's denyed and very reasonably Not a particular Church the Universall may judge otherwise Not the Universall Church of one Age for the next Generation may be wiser and thinke them too few or too many not wholsom or unwholsom and so may either multiply or annul them See more of this in the Discourse of Superstition Sect. 32.33 Upon this ground grow all those more then Jewish ceremonies of the Romish Church That of the first 2. The Doctor takes for granted also that the Church hath power to institute Holy daies such as Christmas and to make them equall with the Lords day For of this he is speaking while he gives the Church this unquestionable power but he cannot but know this is denyed by many Divines 3. He also takes as yeelded That there is some ancient Institution of this Church for his Christmas from our first conversion which must be the ground for it to stand on and a competent Authoritie for the continuance of such a practise in this Kingdome but this he hath not proved 4. Once more he takes as granted That such ceremonies or Festivals established by a Church That were to restrain our liberty and to exchange one burthen for another So the Dr. of Superstition sect 56. may not without great temerity be changed or abolished by any What not by the Universall Church not by the succeeding Church That were to make the Laws of a particular Church like those of the Medes and Persians unchangeable and equall with the Laws of God Or else to cut short the succeeding Church from the same priviledge of the former and so in time the Church may lose all power to institute New ceremonies or else ceremonies may be multiplyed to the end of the world And so much of the first the Authority of the Church to institute Ceremonies A word of the next Secondly we must enquire whether if the Church have any power to ordain any Ceremonies this of Christmas be such as she may ordain We have said and say again to institute Holy daies and to make them parts of Geds worship is a priviledge of God alone If now the Doctor shall say The Church institutes this Festival onely as a circumstance or Adjunct of Worship commanded it will bee little to his purpose and makes it no more holy than any other day when the same worship is performed But it s evident that in the Church of Rome this and other Festivals are not counted meer Ceremonies in that sense but as parts of Divine Worship and so observed with greater solemnities and more Ceremonies than the Lords day it self which is both superstitious and sacrilegious And thus it hath been with some yea many of our Prelatical and Cathedral men esteemed and observed not onely as equally holy with the Lords day but with more solemn services with more abstinencie from labour and recreations as we shall hear our Doctor confesse anon We now consider what he sayes to prove the disusing of these Feasts blameable § 10. These are part of that establishment which the Reformation in this Kingdom hath enacted for us by act of Parliament To this we say 1. The Reformation formerly made in this Kingdome we have good cause to blesse God for but we know it was not so full and perfect as the Reformers themselves could have wished by reason of the times new come out of the darknesse of Popery and the tenaciousnesse of old customs received by tradition of their Fathers 2. This seems to grant that the Reformation and so the establishment of these Festivals in this Nation was made by the State and not by the Church which now is pleaded for § 11. Secondly This other Feasts of Christ are in the Reformed especially the Lutheran Churches stil retained and where they are taken away in some Churches by some sober members wished for We answer to