An Account of Cawdrys Triplex Diatribe, Table of contents
THE Contents of the ſeverall CHAPTERS and Sections contained herein.
CHAPTER. I. OF Mr. C. his Title Pages. page. 1
Sect. 1. Philoſophy Col. 2. 8. Fables and endleſs Genealogies, 1 Tim. 1. 4. Tit. 3. 9. The propriety of that Text Col. 2. to Mr. C. his diſcourſe. 1
Sect. 2. Mat. 15. 8, 9. Gal. 4. 9, 10. Deum ſic colere quomodo ſcipſum colendum praecepit. Chriſtmaſs no irrational cuſtome. 3
CHAP. II. Of Mr. C. his Preface. p. 4
Sect. 1. His diſcourſe of the cauſes of my miſtakes. Comparing of Superſtition and Wil-worſhip to Hereſie. Accounting Superſtition our virtue. 4
Sect. 2. Of being too Religious; of the intenſion or degree. The Meſſalians, Neglect of Charity, of particular callings, Eccl. 7. 16. Of multitude of Ceremonies. Too many Ceremonies no argument of too much, but of too little Religion. 6
Sect. 3. Mr. C. his diſtinctions of being too religious, multiplied unneceſſarily. Frequency of duty, if ſecured from other neglects, no exceſs, nor criminous. Prayer a branch of Natural worſhip, foreign. Exceſs in truſt, &c. as well as in Prayer. The Species of worſhip, and the circumſtances thereof. The wide difference between theſe. Times of Prayer not limited by Scripture: Set days of worſhip, Geſtures, Proſtration. Mr. C. his 3. proofs examined, Deut. 4. 2. conſidering Apoc. 22. 19. A view of Aquinas's doctrine in this matter. 8
Sect. 4. Exceſs of Religion. Super ſtatutum. Addition to the Rule. Doctrines. foreign, Act. 17. 22. Act. 25. 29. Six conceſſions. Superſtitioſus. Worſhipping of Angels. Superſtitum cultus. Slaviſh fear. Religion in Epicurus. Fear of puniſhment in ſons; in wicked men. The neceſſity thereof. Dogmatizing. Placing more virtue in things then belongs to them. 20
Sect. 5. The innocence of Wil-worſhip. Analogie with voluntary oblationsunder the law. Seeming Contradiction. The authority of Chryſoſtome and Theophylact. The 2d. Commandment. Reducing all ſins to the Decalogue. Addition to the rule, Worſhip of Angels. Other ſins beſide that of Dogmatizing. 32
Sect. 6. The Lawfulneſs of inſtituting the Chriſtmaſs Feſtival. Of Church Laws. 38
CHAP. III. Of Superſtition peculiarly. And firſt of his Prolegomenon on that Subject. p. 41
Sect. 1. Anſwer to §. 1. The method uſed to find the meaning of the word. 41
Sect. 2. Anſwer to §. 2. Ameſius's definition. The matter of the 4 firſt Commandments. The affirmative part of the 2d. Commandment. The Diatribiſt's miſadventure about Duty in the midſt. No prohibition of either holy days in the 4th Commandment. Jeroboams act, 1 Kin. 12. 32. The Rubenites altar, Joſh. 22. Naaman's altar. Chriſtmaſs Feſtival parallel to it. The exceſſes in each Commandment. 42
Sect. 3. The ſpecies of Superſtition, Idolatrie belongs to the 2d. Commandment. Superſtition to the firſt. It differs from Wilworſhip. The meaning of Illegitimate worſhip in Aquinas. His opinion of Eccleſiaſtical rites. Barbarous ceremonies of Baals worſhip belong not to the 2d. Commandment. Holy days before Popery. Two antient Teſtimonies for them. The Jews ſcrupuloſity in not reſiſting on the Sabbath day. 49
Sect. 4. The Diatribiſt's method and caution in ſetting down the ſpecies of Superſtition. 53
CHAP. IV. Of the particular exceptions of the Diatribiſt to the Tract of Superſtition p. 55
Sect. 1. Confidence of innocence no argument of guilt. 55
Sect. 2. The nature of the word. Exceſs of fear among the Epicureans. Superſtitio from Super and ſto, not ſtatuo. Aquinas miſreported. 56
Sect. 3. foreign among the heathens for Religion, ſo in Heſychius and Phavorinus. 58
Sect. 4. Falſe worſhip is not Wil-worſhip. Impoſition of hands. 59
Sect. 5. foreign. Act. 17. 22. (The Athenians the moſt devout of all the Greeks.) 60
Sect. 6. foreign Act. 25. Feſtus's ſcorn fals on the Jews, not on Paul. foreign his own, not theirs. foreign and accuſation. Jeſus put under the notion of a foreign by Feſtus. foreign taken for a daemon. foreign. The Diatribiſts objections anſwered. Superſtition for Religion ſimply. 62
Sect. 7. The method of ſearch for the original notion of the word. Mr. Cawdries collections from the heathens. Among them Superſtition all one with Religion. Plutarch of the Sabbatick reſt. Sacrificing children to Moloch, was not to the true God, Jer. 32. 35. Lev. 20. 2. nor a bare uncommanded worſhip. The gloſſes of the Etymologiſt and Phavorinus. 66
Sect. 8. Superſtition always ill, but not always exceſs. Probations from the uſe of words among heathens. The Quaere of Divorce vindicated. Superſtitions not reprocht in the Romans by Polybius. Ignorance not preſently Superſtition. foreign, Act. 17. The Iſraelites worſhipping the Calfe. foreign. Superſtitioſus noting exceſs. 70
Sect. 9. The Diatribiſt's conceſſion of the innocence of unpreſcribed ceremonies, and ſo of all that is demanded. His cenſure of himſelf and Chamier. Authority in a Church to inſtitute Ceremonies. Abſtaining from ceremonies, becauſe commanded by men or abuſed by Papiſts. 77
Sect. 10. Strictures on ſome particulars in the remaining Sections. What exceſs Divines mean by Superſtition. What S. Auguſtine. Obligation to performance, without being parts of worſhip. Obſervers of order more Religious, more acceptable then others. The reaſon why Jewiſh ceremonies are interdicted. The Church of England ſparing in ceremonies Ceremonies not foreſhewing Chriſt lawful to be retained by Chriſtians. The abſtinence from bloud, long continued in the Church. The Saterday Sabbath. Negative wholeſomneſs not ſufficient to recommmend ceremonies. All folly in worſhip is not Superſtition. The opinion of the antient Church worth conſidering. No duties appointed for the circumſtances ſake. Time or place inſtituted by God is a circumſtance, as well as when by man. Apoſtolical Divine. 82
Sect. 11. A Vindication of the Tract of Superſtition from uncharitableneſs. 88
CHAP. V. Of Will-worſhip. p. 92
Sect. 1. The ſtate of the Queſtion. Wil-worſhip diſtinguiſht from the circumſtances of it. The matter of mans will of three ſorts. The 6. ſeveral poſſible notions of Wil-worſhip. The application of them to the matter in hand. The vanity of the Diatribiſts diſtinction. The ſcope of the 2d Commandment. 92
Sect. 2. The method of explicating difficulties in the new Teſt: foreign in a good ſenſe: and when in a bad, no prejudice to foreign. 99
Sect. 3. His entrance on the view of Col. 2. anſwered. The difference betwixt Commands of Magiſtrates and impoſition of dogmatizers. What 'tis which is ſaid to have foreign. 101
Sect. 4. The Magiſtrates power acknowledged. Inventing new ways of worſhip. Davids appointing the Levites to waite from 20. years old, an act of a King, not of a Prophet. Davids laſt words. 104
Sect. 5. Col. 2. 22. foreign. Placing worſhip. Chriſtian liberty. Marriage. The Gloſſes put on the commands of men. 107
Sect. 6. The Diatribiſt's way to make the Doctors words witneſs againſt him. foreign &c. Placing worſhip, an equivocal phraſe. 112
Sect. 7. Of Petitio Principii. Of foreign being capable of two rendrings. The danger from miſtake on the Diatribiſts ſide. My interpretation not ſingular. His no way probable. foreign a particle of extenuation, no foreign. No ſhew of wiſdome in reſpect of the folly that is in it. The Wil-worſhip parallel to the humility. The prime argument for my interpretation. foreign for piety, vindicated from the contrary proofs. foreign, Worſhip of Angels. No agreement betwixt Col. 2. 18. & 23. or betwixt 23 & 1 Cor. 2. 4. foreign. 114
Sect. 8. The abſtinences how taught by the Gnoſticks. Their pretenſes for them, no realities. Abſtinences may be free will offerings, and ſelfdenyals. Such may Faſting duely qualified. Such may virginal Chaſtity. Pauls judgement of it. Chryſoſtome of things foreign. Abſtinences poſitive acts. And yet, if negative, may be acceptable. Theſe abſtinences not commanded. 122
Sect. 9. Compliance with Papiſts. The Diatribiſts inconſtancy. 125
Sect. 10. A reply to his anſwer of my two firſt reaſons for the good ſenſe. Humility and Wil-worſhip aſſociated, either both real or both pretended. Popiſh laniations why culpable. foreign 1 Tim. 4. foreign. Faſting a foreign far from hurtful or abominable, wherein the profit of it conſiſts. The true ſenſe of 1 Tim. 4. 8. wherein the ilneſſe of it conſiſts. foreign and foreign. Abſtinence becauſe of abuſes. For Religion. Marcionites. Durand. A ſhew of Piety in Wil-worſhip. All ſhew of good in reſpect of ſomewhat that is good. The Diatribiſts fallacious inſtances and queſtions. 127
Sect. 11. The Greek Fathers acception of foreign. An argument of goodneſs that 'tis pretended by hypocrites. Religion in a good ſenſe. Wilworſhip not worſe then falſe worſhip, not abominable. All deviſed worſhip is not Idolatry, doth not pretend to more wiſdome then Gods. The Latin Fathers cited by Mr. C. The vulgar Tranſlator, and the followers thereof. foreign by the vulgar rendred decernitis. The authority of Bellarmine and Daillé for the goodſenſe. The teſtimonies out of Ambroſe, Theodoret, Salmeron, Eſtius, Auguſtine, Thomas, examined. 139
Sect. 12. The fifth reaſon vindicated. foreign. Heſychius corrected twiſe. foreign adverbially. foreign. Heſychius's Gloſſary concordant to the Scripture uſe. foreign, Eph. 5. 4. 149
Sect. 13. Mr. C. His diſtinction of voluntary. Spontaneous. A work of love. The Teſtimony of Socrates. Worſhip true or falſe. Nothing unlawfull which is not forbidden. Voluntarineſs no way forbidden. The ſecond Commandment. 153
Sect. 14. The firſt occaſion of miſtaking foreign for ill. The vulgar tranſlator and Mr. Calvin. The Diatribiſts three exceptions to this ſhewed to be of no force. Wil-worſhip diſtant from Superſtition. foreign onelyonly in a good ſenſe among Chriſtians. Three miſtakes of the Diatribiſt. All uncommanded is not forbidden. 155
Sect. 15. The ſecond occaſion of taking foreign in an ill ſenſe vindicated. The deſign of the Treatiſe of Wil-worſhip, onelyonly for ceremonies, not for new kinds of worſhip. Whether all ceremonies be forbidden, which are not commanded. The various reading of Philoſtorgius. Sitting at the Goſpel forbidden. Chryſoſtomes Teſtimony. foreign not foreign for Eccleſiaſtical Canon. foreign Will-worſhip. 159
Sect. 16. The third occaſion of the miſtake cleared. Worſhip of Angels forbidden, not onelyonly not commanded. The reviving Judaical worſhip not called Wil-worſhip, Col. 2. 23. Maimonides's words wreſted to a diſtant ſenſe by the Diatribiſt. Original of Angel-worſhip. Vain worſhips. Clemens confounding of Col. 2. 18. with 23. Worſhip of Angels &c. a forbidden Wil-worſhip. The impoſing of virginity and abſtinences, as from God, the onelyonly crime, found fault with by S. Paul and the ancient Catholiks. Alcibiabes his uſing, and remiſſion of auſterity. The like of Spiridion and Marcianus. Cyrill of meats. 1 Tim. 5. 23. explicated. 163
Sect. 17. The laſt occaſion of the ill ſenſe. foreign in Epiphanius. Of the Phariſees appellation. foreign. Dogmatizing and diſcriminating. Epiphanius's words cleared. Wherein their hypocriſie conſiſted. foreign, 1 Mac. 2. 42. Aſidei foreign turned into foreign, the fault. 169
CHAP. VI. Of Free-will offerings. p. 173
Sect. 1. The uſe of them in this queſtion. The Diatribiſts diſcourſe of them. His foreign. The Leviticalneſs of ſpontaneous offerings aſſerted by him, in order to denying them among Chriſtians. Arguments againſt this conceit. Allowance of days as well as of worſhip among the Jews. Allowance acknowledged by the Diatribiſt to be as good as commands. 173
Sect. 2. A firſt inſtance of uncommanded Pieties, Davids intention to build the Temple. Vindicated from the three anſwers of the Diatribiſt. 181
Sect. 3. A 2d inſtance and that under the New Teſtament. Paul's taking no hire from the Corinthians; This, no action of common life, nor yet a due debt. foreign for uſing, 1 Cor. 7. 31. 1 Cor 9. 17. explained. The authority of Auguſtine, Chryſoſtome and Theophylact. 184
Sect 4. The third of Paul's going up to Jeruſalem: this under no precept. No refuſing to ſuffer, no retarding of the Goſpel. The example of Chriſt and S. Paul at other times, the teſtimony of Origen, and confeſſion of the Diatribiſt. 188
Sect. 5. The fourth of more liberal almes giving. Sadduces and Aſidaei, Righteouſneſs, Mercy. Paul's advice without command. 2 Cor. 8. 2. The Diatribiſts anſwer ſatisfied. Almes the Chriſtians ſacrifice in the offertory. Allowance no command. A latitude of degrees in the middle rule. The Apoſtles direction of giving as God hath proſpered. Of the circumſtances of giving. 191
Sect. 6. The fifth inſtance vindicated. Circumſtances of Prayer acknowledged free. Difference between placing worſhip in geſtures, &c. and pleaſing God by them. So in Feſtivals. 197
Sect. 7. Of the difference betwixt a precept and a grace. The proportionable return to grace is in a latitude. The higheſt no exceſſe. A poſſibility for grace to be given in vain. 198
Sect. 8. My anſwer to a firſt bead of objections vindicated. Prudence loſt by mans own ſin recoverable by grace. The puniſhments of Adams ſin are not our faults. Perfection of innocence capable of degrees. So perfection of the Judaical law, and of the Chriſtian, So mercifulneſs to ability. foreign 2 Cor. 8. 3. Merciful as God is Merciful belongs not to the degree. Gods righteouſneſs puniſhes not where there is no law. Intuition of reward in Chriſtian performances, no Popery. Proofs of this from Scripture, from the nature of Hope, Faith, Gratitude. Not always prudent to undertake the higheſt. Martyrdome no conceited Popiſh perfection, yet under no precept to all. S. Hieroms words examined. Two notions of the word Perfection. Some perfection poſſible in this life, and yet capable of growth. The law, as it ſignifies the condition of the firſt Covenant, is not now in force with believers. Of Chriſts perfecting the law. Every man is not bound to do what is beſt. 1 Cor. 7. 3. 8. foreign of moral good. The ſaying of Gregory explicated. 202
Sect. 9. My anſwer to a ſecond ſort of objection, vindicated. Loving God with all the heart. Adam's love in innocency capable of degrees. Perfect love that caſts out fear, to be had in this life. Chriſt more intenſe in prayer at one time then another, an argument that all is not ſinne that is leſs then the higheſt. 221
Sect. 10. My anſwer to the laſt objection, of Supererogation. A place in S. Cyprian vindicated from the Romaniſts reading. Imputare. An act of mercy in God that our works are rewarded. Supererogation wherein it conſiſts. The Diatribiſts etymology of the word diſproved. Erogare, Erogatio. The Diatribiſts ways of Supererogating. Pride, Glorying. More reward for eminent uncommanded excellencies ſuperadded to duty. The Diatribiſts charity, and confeſſion of us. His cenſure of the Biſhops unjuſt. 223.
CHAP. VII. Of Chriſtmaſs and other Feſtivals. p. 231
Sect. 1. The obſervance which is due to the Cuſtome of a Church. The Teſtimonies of Ambroſe and Auguſtine, and Iſidore. 231
Sect. 2. Heathen adherents a proof of the firſt Antiquity. 233
Sect. 3. Of Creſcens coming into France, and Simon Zelotes into England. The difference of keeping Eaſter in the Weſt and Eaſt. Teſtimonies for our converſion in the Apoſtles times, Before King Lucius. The Diatribiſts ſuggeſtion diſproved. Britain not converted from Rome. 235
Sect. 4. The keeping of Eaſter in the Apoſtles times. Polycrates's Epiſtle to Victor. The Aſiatick way from Philip and John. From Philip derived to Britanny. foreign. The teſtmony of Socrates againſt Feſtivals, examined. 241
Sect. 5. Midwinter-day. The Winter Solſtice. Julius's Calendar. 246
Sect. 6. Feſtivals not Romiſh. The primitive Churches pure from the hereſies that ſollicited them; The Romiſh corruptions not fetcht from them. 247
Sect. 7. The grounds why this Feaſt may not be aboliſht among us. The Diatribiſts miſtake of the queſtion. 249
Sect. 8. The Reformation in this Kingdome. No imperfection in it in point of Feſtivals. The States joyning in it no diſadvantage to the Church. 252
Sect. 9. The Lutheran Churches accord in this. Morneys wiſh. The Helvetian confeſſion. Rivets cuſtome of preaching on the day. 254
Sect. 10. Ejecting feſtivals. Separation from the pureſt times, even thoſe of the Apoſtles. Our Churches departure from Rome unjuſtly paralleld with the departure of ſons from our Church. 255
Sect. 11. The profaneneſs objected to the Feſtival. Caſting out the Creeds. 257
Sect. 12. The Diatribiſts change of my words, his cauſleſſe praiſe of himſelf, and cenſure of others. 259
Sect. 13. His 2d change of my words. Gedeons golden Ephod not appliable to Feaſts. 260
Sect. 14. Strictures on his 16th §. Our Feſtivals unfitly compared with the Romiſh. How obſervation of Fèſtivals may be a duty of the 5 Commandment. The fourth Commandment no way contrary to Chriſtian Feſtivals. Veniall ſinnes. All miſtakes not ſinnes. Chemnitius not producible againſt me. 261
Sect. 15. Of riot. Chriſtian joyes no way contrary to our Feſtivals. Riot as ſeparable from Chriſtmas as the Lords day. Heathen cuſtomes cannot be objected. Gods judgements vainly urged for arguments. The charge of want of hoſpitality on thoſe that retain feſtivities. The hoſpitality at Chriſtmas a pledge of it all the year after. Reformation of exceſs without abolition of the Feſtival. Attempt to reform, previous to abolition. The Agapae no example for aboliſhing Feſtivals. Cures for diſeaſes, exciſions only for deſperate ſpreading evils. No cards on Chriſtmas day, as much ſtrictneſs on Chriſtmas, not more ſacredneſs then on the Lords day. No deſign of making the Lords day no inſtitution of the Apoſtles. Neither Superſtition nor hypocriſie in abſtaining from cards on Chriſtmas day. 265
Sect. 16. Chriſtmas, if of the ſame original with Eaſter, certainly Apoſtolical. However, of the practice of the Primitive Church. All rendring of motives no foreign. 275
Sect. 17. The encaenia, a religious feaſt inſtituted by the Jews, and approved by Chriſt, vindicated from all his exceptions. Marriage feaſts. Religious feaſts cannot be unlawfull, if civill be lawfull. The feaſt of Purim a religious feaſt. 277
Sect. 18. How the compariſon holds between the Lords day and Chriſtmas day. Inſtitution, uſage Apoſtolical for Feſtivals. No law in Scripture for the Lords day. 283
Sect. 19. Aerius's hereſie that Feſtivals are unlawfull. S. Auguſtine's teſtimony added to Epiphanius's. The Diatribiſts inconſtancy. The teſtimony of the Church of Smyrna, an evidence of keeping the days of the Apoſtles martyrdome. The Teſtimony from the martyrdome of Ignatius according with it. Teſtimonies for the antiquity of Feſtivals. 286
Sect. 20. Strictures on §. 35. The author of the Conſtitutions a competent teſtifier when in accord with others. Juſtinus's edict for Feſtivals reconcileable with the Apoſtolical uſage of them. The 20000 ſlain by Diocletian on Chriſtmaſs day. Objections againſt the 25. of December anſwered. The controverſie in Chryſoſtome about the day, not the Feaſt. foreign. His words full for the Apoſtolicalneſs of both. 289
Sect. 21. The Diatribiſts anſwer to my concluſion. Strictures on ſome paſſages in it. 292