Coloss. 2. 23. Which things have indeed a shew of wisdom in will-worship, and humility, and neglecting of the body, not in any honour to the satisfying of the flesh.
Coloss. 2. 23. Which things have indeed a show of Wisdom in will-worship, and humility, and neglecting of the body, not in any honour to the satisfying of the Flesh.
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And the compass of his thoughts and cares was so far from being confined within the Walls of a Prison, that it reached not only to the Churches of Asia planted by himself,
And the compass of his thoughts and Cares was so Far from being confined within the Walls of a Prison, that it reached not only to the Churches of Asia planted by himself,
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as those of Ephesus and Galatia; but to those which had never seen him, as the Colossians and Laodiceans. For, saith he, I would that ye knew what great conflict I have for you,
as those of Ephesus and Galatia; but to those which had never seen him, as the colossians and Laodiceans. For, Says he, I would that you knew what great conflict I have for you,
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but he must take upon him to interpose in the affairs of those Churches he had never seen? But such was the largeness of the Apostle's mind, the fervour of his Zeal, the extent of his Charity, that the care of all the Churches was upon him;
but he must take upon him to interpose in the affairs of those Churches he had never seen? But such was the largeness of the Apostle's mind, the fervour of his Zeal, the extent of his Charity, that the care of all the Churches was upon him;
and particularly in the Cities of Laodicea, Hierapolis, and Colosse, which were not far distant from each other in Phrygia; and for the Churches there setled, S. Paul testifies, that he had a mighty zeal and concernment:
and particularly in the Cities of Laodicea, Hierapolis, and Colosse, which were not Far distant from each other in Phrygia; and for the Churches there settled, S. Paul Testifies, that he had a mighty zeal and concernment:
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From whence it arose, that hearing of S. Pauls Imprisonment at Rome, he resolves to take a Journey thither to acquaint him with the State of those Churches,
From whence it arose, that hearing of S. Paul's Imprisonment At Room, he resolves to take a Journey thither to acquaint him with the State of those Churches,
and to desire his Advice and Direction in the present danger they were in, of being seduced from the simplicity of the Gospel, by the plausible insinuations of false Teachers, who pretended to give them a more refined Systeme of Religion, by a composition of Law and Gospel and Philosophy all together.
and to desire his advice and Direction in the present danger they were in, of being seduced from the simplicity of the Gospel, by the plausible insinuations of false Teachers, who pretended to give them a more refined System of Religion, by a composition of Law and Gospel and Philosophy all together.
and what an Agony he suffered in his own breast for their sakes, lest under some artificial colours and very fair pretences, they should be drawn off from the Love and Unity and Sincerity of the Gospel.
and what an Agony he suffered in his own breast for their sakes, lest under Some artificial colours and very fair pretences, they should be drawn off from the Love and Unity and Sincerity of the Gospel.
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For after he had told them what conflict he had for them that had not seen his face in the flesh, he immediately adds, that it was, that their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the Mystery of God and of the Father and of Christ.
For After he had told them what conflict he had for them that had not seen his face in the Flesh, he immediately adds, that it was, that their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the Mystery of God and of the Father and of christ.
he then lets fall an intimation of his design, And this I say, lest any man should beguile you with enticing words. But lest they should suspect from hence that ill offices had been done them,
he then lets fallen an intimation of his Design, And this I say, lest any man should beguile you with enticing words. But lest they should suspect from hence that ill Offices had been done them,
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And having thus dispatched the hardest Question about the Obligation of the Law of Moses, he enters upon the debate about other Inventions, which they endeavoured to recommend to Christians.
And having thus dispatched the Hardest Question about the Obligation of the Law of Moses, he enters upon the debate about other Inventions, which they endeavoured to recommend to Christians.
which was an Opinion then generally received among the corrupters of Christianity, the Gnosticks and Judaizing Christians; who were not so vain in their imaginations, to believe them to be supreme and independent Deities; for this they utterly denied;
which was an Opinion then generally received among the corrupters of Christianity, the Gnostics and Judaizing Christians; who were not so vain in their Imaginations, to believe them to be supreme and independent Deities; for this they utterly denied;
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Baronius indeed denies, that the Gnosticks introduced any Worship of Angels; but therein he is justly confuted by some late Writers of the Roman Church.
Baronius indeed Denies, that the Gnostics introduced any Worship of Angels; but therein he is justly confuted by Some late Writers of the Roman Church.
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Which doth evidently prove, that the Gnosticks did give Worship to Angels as Mediators. And although Baronius endeavours likewise to clear the Cerinthians from this guilt (lest the Church of Rome should be found to tread in their steps) because Cerinthus acknowledged Bar. ib. n. 20. one supreme Power above Angels,
Which does evidently prove, that the Gnostics did give Worship to Angels as Mediators. And although Baronius endeavours likewise to clear the Cerinthians from this guilt (lest the Church of Room should be found to tread in their steps) Because Cerinthus acknowledged Bar. ib. n. 20. one supreme Power above Angels,
and even that Angel which gave the Law as well as the rest, since they contended for the necessary observation of the Law? But besides, all the Judaizing Christians were not followers of Cerinthus, there being different Sects among them;
and even that Angel which gave the Law as well as the rest, since they contended for the necessary observation of the Law? But beside, all the Judaizing Christians were not followers of Cerinthus, there being different Sects among them;
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And the Essens had their Angels of Prayer; and made their prayers to the rising Sun, whom they looked on as on the rest of the Stars, as animated and intelligent Beings.
And the Essens had their Angels of Prayer; and made their Prayers to the rising Sun, whom they looked on as on the rest of the Stars, as animated and intelligent Beings.
And why the Judaizing Christians should not retain their former Superstitions, as well as their other Traditions and Observations, I do not understand.
And why the Judaizing Christians should not retain their former Superstitions, as well as their other Traditions and Observations, I do not understand.
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Especially, since Theodoret so expresly affirms, that those who then pleaded for the keeping of the Law brought in the Worship of Angels, which custom, he saith, continued a long time in Phrygia and Pisidia;
Especially, since Theodoret so expressly affirms, that those who then pleaded for the keeping of the Law brought in the Worship of Angels, which custom, he Says, continued a long time in Phrygia and Pisidia;
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Those of the Church of Rome are so sensible of the force of this Testimony of Theodoret against their practice, that they are driven to desperate shifts to avoid it.
Those of the Church of Room Are so sensible of the force of this Testimony of Theodoret against their practice, that they Are driven to desperate shifts to avoid it.
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for then his great business would have been to have proved Christ to be the true Mediator, and not Angels; and if any Religious Worship of Angels had been agreeable with the Christian Doctrine, the Apostle would never have thus in general condemned it,
for then his great business would have been to have proved christ to be the true Mediator, and not Angels; and if any Religious Worship of Angels had been agreeable with the Christian Doctrine, the Apostle would never have thus in general condemned it,
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Therefore to avoid these difficulties, some conclude that by the Worship of Angels is understood such a Worship as was introduced by a pretended Revelation of Angels;
Therefore to avoid these difficulties, Some conclude that by the Worship of Angels is understood such a Worship as was introduced by a pretended Revelation of Angels;
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but against this, we have the concurrent testimony of St. Chrysostome, St. Hierome, St. Ambrose, Oecumenius, Theophylact, who all agree that it is to be understood of the Worship given to Angels. So impossible it is for those who either give themselves,
but against this, we have the concurrent testimony of Saint Chrysostom, Saint Jerome, Saint Ambrose, Oecumenius, Theophylact, who all agree that it is to be understood of the Worship given to Angels. So impossible it is for those who either give themselves,
or justifie and allow the giving by others, any Religious Worship to Angels, to escape falling under the Apostles censure, of being Seducers and corrupting the Gospel of Christ.
or justify and allow the giving by Others, any Religious Worship to Angels, to escape falling under the Apostles censure, of being Seducers and corrupting the Gospel of christ.
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and a total abstinence from Wine and Flesh, and other lawful Pleasures of Life. On which account these false Teachers represented the Christianity, as yet received in these Churches,
and a total abstinence from Wine and Flesh, and other lawful Pleasures of Life. On which account these false Teachers represented the Christianity, as yet received in these Churches,
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but if they had a mind to set it off with advantage, it would be necessary for them to take in some of the strictest Precepts of those Societies, especially relating to Meats and Marriage, Touch not, taste not, handle not:
but if they had a mind to Set it off with advantage, it would be necessary for them to take in Some of the Strictest Precepts of those Societies, especially relating to Meats and Marriage, Touch not, taste not, handle not:
without which they despised the Christian Institution as a mean and ordinary thing, requiring only the belief of some great things done and suffered by Jesus Christ in Judea, and the adhering thereto till Death,
without which they despised the Christian Institution as a mean and ordinary thing, requiring only the belief of Some great things done and suffered by jesus christ in Judea, and the adhering thereto till Death,
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and doing those Offices of Humanity and Kindness to each other, and those Duties of Religion to God, which all Mankind thought fit and reasonable to be done.
and doing those Offices of Humanity and Kindness to each other, and those Duties of Religion to God, which all Mankind Thought fit and reasonable to be done.
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so Epiphanius observes of the Gnosticks in the beginning, that they condemned Marriage, and abstained from Flesh, that under these pretences they might draw others into their snares.
so Epiphanius observes of the Gnostics in the beginning, that they condemned Marriage, and abstained from Flesh, that under these pretences they might draw Others into their snares.
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And which is observable, this sort of singularity prevailed no where more, than in these parts of Phrygia; where the Encratitae very much encreased and continued so to do in the days of Epiphanius. So very little effect had this wise and timely caution, given by the Apostle in this place, upon those who were willing to be deceived in that, or following Generations.
And which is observable, this sort of singularity prevailed no where more, than in these parts of Phrygia; where the Encratites very much increased and continued so to do in the days of Epiphanius. So very little Effect had this wise and timely caution, given by the Apostle in this place, upon those who were willing to be deceived in that, or following Generations.
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but it seems most probable to me, that they were a sort of Judaizing Christians, who endeavoured to introduce the Customs of the Jewish Essens into the Christian Church.
but it seems most probable to me, that they were a sort of Judaizing Christians, who endeavoured to introduce the Customs of the Jewish Essens into the Christian Church.
But let no man judge you in Meat, which among them was only Bread and Salt; or in Drink, which was only Water; or in respect of a Holyday or New Moon, or the Sabbath Days; which as Philo relates, they were great observers of.
But let no man judge you in Meat, which among them was only Bred and Salt; or in Drink, which was only Water; or in respect of a Holiday or New Moon, or the Sabbath Days; which as Philo relates, they were great observers of.
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And when he speaks of the Customs they would bring among the Christians, they were no other than such as were strictly observed among them, viz. great abstinence, hard usage of their Bodies,
And when he speaks of the Customs they would bring among the Christians, they were no other than such as were strictly observed among them, viz. great abstinence, hard usage of their Bodies,
First, Because they seem to flow from a forwardness in Religion, so I render NONLATINALPHABET, which we call Will-worship; but that being a thing of an ill Name, doth not so well answer to the shew of Wisdom; for what shew of Wisdom is there in doing an ill thing? This is therefore a readiness of Mind to do any thing in Religion which men think pleasing to God,
First, Because they seem to flow from a forwardness in Religion, so I render, which we call Will-worship; but that being a thing of an ill Name, does not so well answer to the show of Wisdom; for what show of Wisdom is there in doing an ill thing? This is Therefore a readiness of Mind to do any thing in Religion which men think pleasing to God,
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And other Greek Words of a like composition, do imply no more than a voluntary inclination; as in NONLATINALPHABET, which Plato useth for a service out of good Will, and free Inclination:
And other Greek Words of a like composition, do imply no more than a voluntary inclination; as in, which Plato uses for a service out of good Will, and free Inclination:
NONLATINALPHABET is the same with NONLATINALPHABET and NONLATINALPHABET in Xenophon: And St. Augustine observes, that in his time, a Man that affected to be Rich, was called Thelo-dives, and he that desired to be thought Wise Thelo-sapiens; so according to this Analogy, a Man that would be thought very Religious, would then have been called Thelo-Religiosus; taking Religiosus in the sense of Massurius Sabinus, and not of Nigidius Figulus: i. e.
is the same with and in Xenophon: And Saint Augustine observes, that in his time, a Man that affected to be Rich, was called Thelo-dives, and he that desired to be Thought Wise Thelo-sapiens; so according to this Analogy, a Man that would be Thought very Religious, would then have been called Thelo-Religiosus; taking Religious in the sense of Massurius Sabinus, and not of Nigidius Figulus: i. e.
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The next is NONLATINALPHABET, Humility, a Vertue so graceful, so becoming Mankind, with a respect to God and to each other, that whatever makes a Shew of that, doth so of Wisdom too.
The next is, Humility, a Virtue so graceful, so becoming Mankind, with a respect to God and to each other, that whatever makes a Show of that, does so of Wisdom too.
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2. Notwithstanding all this fair shew of Wisdom, the Apostle doth really condemn these things as not pleasing to God, nor suitable to the Christian Religion. For,
2. Notwithstanding all this fair show of Wisdom, the Apostle does really condemn these things as not pleasing to God, nor suitable to the Christian Religion. For,
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Imaginem rationis, humanaeque sapientiae, saith St. Jerom. NONLATINALPHABET, saith Theodoret; so that notwithstanding the fair Shew they make, they have no real Wisdom in them.
Imaginem rationis, humanaeque sapientiae, Says Saint Jerome, Says Theodoret; so that notwithstanding the fair Show they make, they have no real Wisdom in them.
(2.) This new way of Worship, though it hath such a specious shew of Devotion and Humility; yet it reflects on the Honour of Christ, as Mediator; and therefore the Apostle charges the introducers of it, with not holding the Head. If the Cerinthians did advance the Angels above Jesus Christ, they were so much the more guilty;
(2.) This new Way of Worship, though it hath such a specious show of Devotion and Humility; yet it reflects on the Honour of christ, as Mediator; and Therefore the Apostle charges the introducers of it, with not holding the Head. If the Cerinthians did advance the Angels above jesus christ, they were so much the more guilty;
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Mankind was very excusable in comparison, for finding out other Mediators, before God had declared to the World that he had appointed his Son to be our only Advocate and Intercessor; but for those who own his Mediatorship, to make choice of others besides Him, is to call in question the Wisdom of the Father,
Mankind was very excusable in comparison, for finding out other Mediators, before God had declared to the World that he had appointed his Son to be our only Advocate and Intercessor; but for those who own his Mediatorship, to make choice of Others beside Him, is to call in question the Wisdom of the Father,
as not containing sufficient, or at least not the most sublime and perfect directions for Humility and Mortification. For our Blessed Saviour was so far from being remarkable for these affected singularities, that the freedom and easiness of his conversation, was a great offence to those who understood little or nothing of Religion beyond these things.
as not containing sufficient, or At least not the most sublime and perfect directions for Humility and Mortification. For our Blessed Saviour was so Far from being remarkable for these affected singularities, that the freedom and easiness of his Conversation, was a great offence to those who understood little or nothing of Religion beyond these things.
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but because they saw nothing extraordinary as to the severity of his Life in these Matters, they looked on him but as one of the common sort of men, making no appearance of more than usual Sanctity, as to eating and drinking.
but Because they saw nothing extraordinary as to the severity of his Life in these Matters, they looked on him but as one of the Common sort of men, making no appearance of more than usual Sanctity, as to eating and drinking.
but the imposing a new and severer course of Life upon Christians, as a way of greater perfection of Mortification, than what was required by Christ or his Apostles.
but the imposing a new and severer course of Life upon Christians, as a Way of greater perfection of Mortification, than what was required by christ or his Apostles.
if ye are freed from the Yoke of the Law, what reason is there ye should submit to another, which depends only on the Authority and invention of Men? But what then? Doth S. Paul make it unlawful to submit to any Orders or Rites appointed by the Church in which we live? By no means.
if you Are freed from the Yoke of the Law, what reason is there you should submit to Another, which depends only on the authority and invention of Men? But what then? Does S. Paul make it unlawful to submit to any Order or Rites appointed by the Church in which we live? By no means.
nor doth he speak of things appointed meerly for Order and Decency; but of such things which are supposed by the Imposers to have more of true Perfection and Sanctity in them;
nor does he speak of things appointed merely for Order and Decency; but of such things which Are supposed by the Imposers to have more of true Perfection and Sanctity in them;
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more Humility and Mortification; and consequently to be more pleasing to God, than bare obedience to the Precepts of Christ and his Apostles. Whoever introduce any such things into the Christian Church,
more Humility and Mortification; and consequently to be more pleasing to God, than bore Obedience to the Precepts of christ and his Apostles. Whoever introduce any such things into the Christian Church,
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So that here was a great outward appearance of Humility and Mortification; but within nothing but Pride and Vanity. It hath been long observed, that those who strive to exceed others in the outward shews and appearances of Humility and neglect of the Body, have been most liable to the Temptations of Sp ritual Pride; i. e.
So that Here was a great outward appearance of Humility and Mortification; but within nothing but Pride and Vanity. It hath been long observed, that those who strive to exceed Others in the outward shows and appearances of Humility and neglect of the Body, have been most liable to the Temptations of Spa ritual Pride; i. e.
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These Seducers, we see, pretended to nothing more than Humility. Their Worship of Angels was from Humility; their neglect of the Body from Humility too:
These Seducers, we see, pretended to nothing more than Humility. Their Worship of Angels was from Humility; their neglect of the Body from Humility too:
For it is more real Humility to be contented to be thought Proud unjustly, than to labour for such an opinion of more than ordinary Humility, as these Seducers did.
For it is more real Humility to be contented to be Thought Proud unjustly, than to labour for such an opinion of more than ordinary Humility, as these Seducers did.
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1. In placing the main of their Religion in things that would not bear the weight of it, which the Apostle intimates in those Words, Which all are to perish with the using: i. e.
1. In placing the main of their Religion in things that would not bear the weight of it, which the Apostle intimates in those Words, Which all Are to perish with the using: i. e.
than those which were in common esteem and practice in the Christian Churches. So that which is called here NONLATINALPHABET, is by the Latins rendered in Superstitione: i. e.
than those which were in Common esteem and practice in the Christian Churches. So that which is called Here, is by the Latins rendered in Superstition: i. e.
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The root of their Superstition did not lie, as some imagin, in supposing the things which they did forbear as in themselves abominable, as some Hereticks did;
The root of their Superstition did not lie, as Some imagine, in supposing the things which they did forbear as in themselves abominable, as Some Heretics did;
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but in an opinion, that God would be so much pleased with the meer forbearance of them, that those who design to please God, were bound to abstain from them,
but in an opinion, that God would be so much pleased with the mere forbearance of them, that those who Design to please God, were bound to abstain from them,
And there is a material difference between these three things. (1.) Abstaining from things as in themselves unlawful to be used. (2.) Preferring the Abstinence before the Use, on some particular Seasons and Occasions. (3.) Making the forbearance of them as unlawful (though not sorbidden) as necessary to the pleasing of God.
And there is a material difference between these three things. (1.) Abstaining from things as in themselves unlawful to be used. (2.) Preferring the Abstinence before the Use, on Some particular Seasons and Occasions. (3.) Making the forbearance of them as unlawful (though not sorbidden) as necessary to the pleasing of God.
as Tertullian pleads for them, utterly rejected that opinion. Neither was it meerly because Montanus wanted Authority to make Laws of Abstinence. But Tertullian acquaints us with other arguments against it, chiefly from the unsuitableness of it to the design of Christianity.
as Tertullian pleads for them, utterly rejected that opinion. Neither was it merely Because Montanus wanted authority to make Laws of Abstinence. But Tertullian acquaints us with other Arguments against it, chiefly from the unsuitableness of it to the Design of Christianity.
And to impose such Abstinence as necessary to the pleasing God, is that which the Church condemned in Montanus; and the believing it is a Superstitious opinion; though of another sort from that wh ch made the Use of them in it self unlawful. For they did it upon an extravagant fancy, that no living Creatures were of Gods making,
And to impose such Abstinence as necessary to the pleasing God, is that which the Church condemned in Montanus; and the believing it is a Superstitious opinion; though of Another sort from that Where changed made the Use of them in it self unlawful. For they did it upon an extravagant fancy, that no living Creatures were of God's making,
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as appears by the Gnosticks, the Marcionists, the Manichees, and the En•ratitae. But the same reason could not hold as to those Judaizing Christians, who believed the World and all living Creatures were produced by the Power of God.
as appears by the Gnostics, the Marcionists, the manichees, and the En•ratitae. But the same reason could not hold as to those Judaizing Christians, who believed the World and all living Creatures were produced by the Power of God.
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and therein they differ'd from the Cerinthians, as well as in some other opinions; yet these Ebionites pretended to be Christians, and universally abstained from Flesh, as Epiphanius saith:
and therein they differed from the Cerinthians, as well as in Some other opinions; yet these Ebionites pretended to be Christians, and universally abstained from Flesh, as Epiphanius Says:
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but notwithstanding they thought there was so much of Humility and Complement to God Almighty in it, that he could not but be very much pleased with it.
but notwithstanding they Thought there was so much of Humility and Compliment to God Almighty in it, that he could not but be very much pleased with it.
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And when men lay a great weight of Religion upon doing or forbearing things, neither commanded nor forbidden by the Law of God, that is so far from being a pleasing Worship of God, that it deserves no other name but that of Superstition and Will-worship; as they do imply a shew of Wisdom, without the Truth and Power of it.
And when men lay a great weight of Religion upon doing or forbearing things, neither commanded nor forbidden by the Law of God, that is so Far from being a pleasing Worship of God, that it deserves no other name but that of Superstition and Will-worship; as they do imply a show of Wisdom, without the Truth and Power of it.
or between true Religion and Superstition? For since the Apostle implies that some things may have a shew of Wisdom in them, i. e. may seem pleasing to God, which are not so;
or between true Religion and Superstition? For since the Apostle Implies that Some things may have a show of Wisdom in them, i. e. may seem pleasing to God, which Are not so;
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it seems to be a matter of as great difficulty as concernment to us, to understand the just and true bounds between Religious and Superstitious Worship.
it seems to be a matter of as great difficulty as concernment to us, to understand the just and true bounds between Religious and Superstitious Worship.
and setling in them a true notion of Religion; that I shall from hence apply my self to the consideration of the true difference between the reasonable Worship of God, and Superstition.
and settling in them a true notion of Religion; that I shall from hence apply my self to the consideration of the true difference between the reasonable Worship of God, and Superstition.
I do not speak of that Worship which relates to a false object; which is more properly Idolatry; but when that Worship is ultimately referred to a true Object, as in the Worship of Angels as Mediators, then it is Superstition too;
I do not speak of that Worship which relates to a false Object; which is more properly Idolatry; but when that Worship is ultimately referred to a true Object, as in the Worship of Angels as Mediators, then it is Superstition too;
it being an undue way of giving Worship to the true God. I shall not trouble my self with an enquiry into the Etymology of the words in Greek or Latin, it being well observed by Aquinas, that in this matter we are not so much to observe the Etymology of Superstition,
it being an undue Way of giving Worship to the true God. I shall not trouble my self with an enquiry into the Etymology of the words in Greek or Latin, it being well observed by Aquinas, that in this matter we Are not so much to observe the Etymology of Superstition,
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Those who believed no God at all, or at least no Providence, accounted all Religion to be nothing but Superstition. And it is a weak and silly Apology a late Commentator on Lucretius makes for his saying, so much mischief hath been done by Religion;
Those who believed no God At all, or At least not Providence, accounted all Religion to be nothing but Superstition. And it is a weak and silly Apology a late Commentator on Lucretius makes for his saying, so much mischief hath been done by Religion;
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by Religion, saith he, he meant Superstition; for he accounted all Religion to be nothing else but Superstition. And those in our Age, who can find no other difference between them;
by Religion, Says he, he meant Superstition; for he accounted all Religion to be nothing Else but Superstition. And those in our Age, who can find no other difference between them;
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and make only Religion a Superstition in fashion; and Superstition a Religion out of fashion. Whereas if there be a God and Providence, there must be such a thing as true Religion: i. e.
and make only Religion a Superstition in fashion; and Superstition a Religion out of fashion. Whereas if there be a God and Providence, there must be such a thing as true Religion: i. e.
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For, His Majesty and Power requires our Fear; not an amazing, confounding, unaccountable Fear, arising from a perplexity and disorder of our imaginations;
For, His Majesty and Power requires our fear; not an amazing, confounding, unaccountable fear, arising from a perplexity and disorder of our Imaginations;
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then it is impossible if this man pursues his own thoughts, but the first Consequence from hence will be, that if this God be the first cause of all things, his Power and Majesty is so great,
then it is impossible if this man pursues his own thoughts, but the First Consequence from hence will be, that if this God be the First cause of all things, his Power and Majesty is so great,
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For, as the mighty Power of God begets fear in us, so the infinite Goodness and Wisdom of God, not only keep up mens minds from sinking into slavish Fear, and horrible despair;
For, as the mighty Power of God begets Fear in us, so the infinite goodness and Wisdom of God, not only keep up men's minds from sinking into slavish fear, and horrible despair;
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But because it tends to the honour of our Maker, and the incouraging one another to Acts of Piety and Devotion, that this inward sense of our Minds be expressed by such external Actions as are agreeable thereto, from thence came the necessity of the publick Offices of Religion, wherein we offer up our Prayers and Praises to the Divine Majesty in acknowledgment of our Dependence upon him for what we have, or are, or hope for.
But Because it tends to the honour of our Maker, and the encouraging one Another to Acts of Piety and Devotion, that this inward sense of our Minds be expressed by such external Actions as Are agreeable thereto, from thence Come the necessity of the public Offices of Religion, wherein we offer up our Prayers and Praises to the Divine Majesty in acknowledgment of our Dependence upon him for what we have, or Are, or hope for.
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and give all the advantage to Atheistical Objections which a willing mind can do: And as Plutarch observes of Superstitious Men, they would be Atheists if they durst.
and give all the advantage to Atheistical Objections which a willing mind can do: And as Plutarch observes of Superstitious Men, they would be Atheists if they durst.
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so cruel and barbarous, so ridiculous and foppish, but Mankind have made use of it to atone the anger of their Gods. For, the first effect of Superstition, on Mens minds, was;
so cruel and barbarous, so ridiculous and foppish, but Mankind have made use of it to atone the anger of their God's For, the First Effect of Superstition, on Men's minds, was;
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therefore they pitched on some inferiour Beings to mediate, and to offer up their Devotions and Sacrifices to him, whom they thought it too great presumption to approach.
Therefore they pitched on Some inferior Beings to mediate, and to offer up their Devotions and Sacrifices to him, whom they Thought it too great presumption to approach.
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and upon extraordinary Occasions they were carried with wonderful Pomp and Solemnity through the Streets, all Orders of Men attending them with Supplications and Prayers and costly Sacrifices to avert their Wrath and Displeasure.
and upon extraordinary Occasions they were carried with wondered Pomp and Solemnity through the Streets, all Order of Men attending them with Supplications and Prayers and costly Sacrifices to avert their Wrath and Displeasure.
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by the flying of Birds, the feeding of Chickens, the falling of a staff, the holes of a sieve, &c. and innumerable ways of Divination, by which they flatter'd themselves that they understood the good Will and Pleasure of their Gods, which did not so much satisfy their curiosity,
by the flying of Birds, the feeding of Chickens, the falling of a staff, the holes of a sieve, etc. and innumerable ways of Divination, by which they flattered themselves that they understood the good Will and Pleasure of their God's, which did not so much satisfy their curiosity,
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as fill them with perpetual fears, and oppress them with the horrible Bondage of Superstition; which exalted almost every thing to the honour of a Deity,
as fill them with perpetual fears, and oppress them with the horrible Bondage of Superstition; which exalted almost every thing to the honour of a Deity,
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yet such is the weakness and folly of Men, that when God himself had given a Law to the Israelites to regulate their Worship, with as much condescension to their weakness,
yet such is the weakness and folly of Men, that when God himself had given a Law to the Israelites to regulate their Worship, with as much condescension to their weakness,
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yet the rod was no sooner off, but they were ready to return to their former Superstitious vanities, and were so obstinately bent upon them, that nothing could move them; not their former experience;
yet the rod was no sooner off, but they were ready to return to their former Superstitious vanities, and were so obstinately bent upon them, that nothing could move them; not their former experience;
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Their frequent Washings, their additional Fastings and Prayers, their Garments, their Postures, their very Looks had such an appearance of Sanctity above other Mens;
Their frequent Washings, their additional Fastings and Prayers, their Garments, their Postures, their very Looks had such an appearance of Sanctity above other Men's;
This was the state of Religion among the Jews when Christ appeared, who laid open the foppery and hypocrisie of these great pretenders to extraordinary Sanctity.
This was the state of Religion among the jews when christ appeared, who laid open the foppery and hypocrisy of these great pretenders to extraordinary Sanctity.
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He directed men to the love of God and their Neighbours, as the main substantial parts of true Religion. And next to his making a propitiation for the sins of Mankind by the Sacrifice of himself, his great end was to restore true Religion to the World, which had been so long buried under the heap of Superstitions. And there needed so great an Authority as his was, to assure Mankind, that nothing was so pleasing and acceptable to God,
He directed men to the love of God and their Neighbours, as the main substantial parts of true Religion. And next to his making a propitiation for the Sins of Mankind by the Sacrifice of himself, his great end was to restore true Religion to the World, which had been so long buried under the heap of Superstitions. And there needed so great an authority as his was, to assure Mankind, that nothing was so pleasing and acceptable to God,
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And it is one great Argument of the Providence of God watching over his Church, that he hath caused the Discourses of our Blessed Saviour to be preserved by the Writings of the Evangelists; without which in all likelihood, the Christian Religion had been long since lost in the World.
And it is one great Argument of the Providence of God watching over his Church, that he hath caused the Discourses of our Blessed Saviour to be preserved by the Writings of the Evangelists; without which in all likelihood, the Christian Religion had been long since lost in the World.
And yet with all this advantage, such was still the fondness of Mankind for their own Inventions, that even under the Apostles eyes, most of the Churches began to be tainted with these corruptions;
And yet with all this advantage, such was still the fondness of Mankind for their own Inventions, that even under the Apostles eyes, most of the Churches began to be tainted with these corruptions;
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and any new pretence to Revelations and Mysteries, especially being joined with greater Abstinence and severity of Life, took wonderfully among weak and injudicious Christians,
and any new pretence to Revelations and Mysteres, especially being joined with greater Abstinence and severity of Life, took wonderfully among weak and injudicious Christians,
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and made them apt to despise the Churches Devotions, as too cold and flat, and not having that Life and Spirit, that Strictness and Austerity which appeared among the new pretenders.
and made them apt to despise the Churches Devotions, as too cold and flat, and not having that Life and Spirit, that Strictness and Austerity which appeared among the new pretenders.
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What disturbance on this account did the Spirit of Montanus give to the Churches of Phrygia, Galatia, and Cappadocia? The meer pretence to Revelation had never done it, had it not been for the stricter Laws of Fasting and Mortification, and greater Severity of Discipline than was used in the Catholick Church.
What disturbance on this account did the Spirit of Montanus give to the Churches of Phrygia, Galatia, and Cappadocia? The mere pretence to Revelation had never done it, had it not been for the Stricter Laws of Fasting and Mortification, and greater Severity of Discipline than was used in the Catholic Church.
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yet recommending the Practice of Fasting, as there were just Occasions, especially before the great solemnity of Easter; wherein both the Sacraments were administred with more than ordinary Devotion, and the Penitents reconciled to the Communion of the Church.
yet recommending the Practice of Fasting, as there were just Occasions, especially before the great solemnity of Easter; wherein both the Sacraments were administered with more than ordinary Devotion, and the Penitents reconciled to the Communion of the Church.
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If we look at this day into the state of the Christian World; how great a part of it is relapsed into almost Heathen Superstitions, in the Worship of Images, and Saints, and Angels as Mediators? and no great difference in the outward Solemnities and Processions, save that their Sacrifices are turned into a Consecrated Wafer, which is carried in Procession, as the Heathen Gods were wont to be.
If we look At this day into the state of the Christian World; how great a part of it is relapsed into almost Heathen Superstitions, in the Worship of Images, and Saints, and Angels as Mediators? and no great difference in the outward Solemnities and Procession, save that their Sacrifices Are turned into a Consecrated Wafer, which is carried in Procession, as the Heathen God's were wont to be.
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But where there is not only Sanctity and Merit, placed in such observations, but Supererogation too, they flatly contradict St Paul; for if that be true, these things have far more than the shew of Wisdom; for what wiser thing can any man do,
But where there is not only Sanctity and Merit, placed in such observations, but Supererogation too, they flatly contradict Saint Paul; for if that be true, these things have Far more than the show of Wisdom; for what Wiser thing can any man do,
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In the Eastern Churches, the best part, I fear, of their remaining Christianity, lies in the strict observing the Fasts and Feasts of the Church. They mightily despise the Fasting practised in the Roman Church, as not deserving the name of Fasting, because they end it at noon,
In the Eastern Churches, the best part, I Fear, of their remaining Christianity, lies in the strict observing the Fasts and Feasts of the Church. They mightily despise the Fasting practised in the Roman Church, as not deserving the name of Fasting, Because they end it At noon,
In the Church of England, which approacheth nearest of any in the World to the Primitive Church, the Duty of Fasting is recommended upon its true Grounds, not as though there were any peculiar Sanctity or Merit in it, which are Superstitious Conceits,
In the Church of England, which Approaches nearest of any in the World to the Primitive Church, the Duty of Fasting is recommended upon its true Grounds, not as though there were any peculiar Sanctity or Merit in it, which Are Superstitious Conceits,
it gives no Countenance to hypocritical pretences to Fasting; but it sets before us the example and practice of the Primitive Church, and according to the temper and Moderation then used, leaves persons to judge of their own strength, occasions, times, manner and degrees of Fasting; excepting the Fast on good Friday or the true ANtepaschal Fast (which some kept longer than others) which Tertullian saith, was universally observed by the Christian Church, as a necessary Fast,
it gives no Countenance to hypocritical pretences to Fasting; but it sets before us the Exampl and practice of the Primitive Church, and according to the temper and Moderation then used, leaves Persons to judge of their own strength, occasions, times, manner and Degrees of Fasting; excepting the Fast on good Friday or the true ANtepaschal Fast (which Some kept longer than Others) which Tertullian Says, was universally observed by the Christian Church, as a necessary Fast,
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but as to other times a greater liberty was allowed, Laxus ac liber modus abstinendi Ponitur cunctis; neque nos severus Terror impellit; sua quemque cogit velle Potestas.
but as to other times a greater liberty was allowed, Laxus ac liber modus abstinendi Ponitur cunctis; neque nos severus Terror impellit; sua quemque cogit velle Potestas.
But wherein is it that we are liable to this charge? Do we make the Orders of the Church any parts of our Religion? Or think that God is any otherwise displeased with others violation of them,
But wherein is it that we Are liable to this charge? Do we make the Order of the Church any parts of our Religion? Or think that God is any otherwise displeased with Others violation of them,
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The true Case among us is this, The Church appoints such Orders to be observed in it, which have no express command in Scripture; some utterly refuse them as unlawful, though no where forbidden in Scripture;
The true Case among us is this, The Church appoints such Order to be observed in it, which have no express command in Scripture; Some utterly refuse them as unlawful, though no where forbidden in Scripture;
the Question is, Whether of these two sorts, those who practise according to these Orders, or those who utterly refuse, are liable to the charge of Will-worship and Superstition?
the Question is, Whither of these two sorts, those who practise according to these Order, or those who utterly refuse, Are liable to the charge of Will-worship and Superstition?
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and think God is pleased with their meer doing or abstaining from doing them, and this is true Superstition. For there are two things necessary to the Notion of it.
and think God is pleased with their mere doing or abstaining from doing them, and this is true Superstition. For there Are two things necessary to the Notion of it.
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and so devises several ways of his own, and useth any means suggested by others, though never so unreasonable in themselves, in hopes to please God by them.
and so devises several ways of his own, and uses any means suggested by Others, though never so unreasonable in themselves, in hope's to please God by them.
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Thence Plutarch mentions such Mens, NONLATINALPHABET, uncouth ways of Worship; and he observes, that at the same time, NONLATINALPHABET, they flatter and reproach God;
Thence Plutarch mentions such Men's,, uncouth ways of Worship; and he observes, that At the same time,, they flatter and reproach God;
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they think unworthily of him, as of one that is NONLATINALPHABET very easily provoked; and yet that he is NONLATINALPHABET, as easily changed; and that is the reason why a Superstitious fear puts men upon finding out any ways and methods to please him, though never so unreasonable;
they think unworthily of him, as of one that is very Easily provoked; and yet that he is, as Easily changed; and that is the reason why a Superstitious Fear puts men upon finding out any ways and methods to please him, though never so unreasonable;
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2. That they be mistaken in their judgment concerning what they believe to be pleasing to God, that is, that they judge that to be so, which really is not.
2. That they be mistaken in their judgement Concerning what they believe to be pleasing to God, that is, that they judge that to be so, which really is not.
As those of the Church of Rome do, to things done against the commands of the Church: and so not fasting upon Saturdays, and fasting upon Sundays are both Superstitious in their account;
As those of the Church of Rome do, to things done against the commands of the Church: and so not fasting upon Saturdays, and fasting upon Sundays Are both Superstitious in their account;
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Which however helps us with a good argument to prove that the Worship of Images, and Saints, and Angels are required by their Church; or else by their own confession they must be Superstitious. But their Divines do all agree with Aquinas, that men may be guilty of Superstition in the Worship of the true God; i. e.
Which however helps us with a good argument to prove that the Worship of Images, and Saints, and Angels Are required by their Church; or Else by their own Confessi they must be Superstitious. But their Divines do all agree with Aquinas, that men may be guilty of Superstition in the Worship of the true God; i. e.
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And Cajetan upon the place saith, that although they have a shew of Wisdom; yet not in any honour, saith he, i. e. they deserve no esteem, being only for the satisfying of the flesh: i. e.
And Cajetan upon the place Says, that although they have a show of Wisdom; yet not in any honour, Says he, i. e. they deserve no esteem, being only for the satisfying of the Flesh: i. e.
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But how shall we know, when such a forbearance is Superstitious? By these Rules: 1. If such a forbearance be thought to bring some special honour to God.
But how shall we know, when such a forbearance is Superstitious? By these Rules: 1. If such a forbearance be Thought to bring Some special honour to God.
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because in our Circumstances, it was signum distinctivum cultûs, a mark of distinction as to Religious Worship, and therefore it was an Act of special honour and service to God to forbear.
Because in our circumstances, it was signum distinctivum cultûs, a mark of distinction as to Religious Worship, and Therefore it was an Act of special honour and service to God to forbear.
So in the present Case, when men are required by lawful Authority, to do things which in themselves are lawful, to testifie their union and conjunction with us in Religion;
So in the present Case, when men Are required by lawful authority, to do things which in themselves Are lawful, to testify their Union and conjunction with us in Religion;
and despised others who were far nearer to the Kingdom of God than themselves, as mere Publicans and Sinners. And it is very natural to Mankind to set a great value upon themselves,
and despised Others who were Far nearer to the Kingdom of God than themselves, as mere Publicans and Sinners. And it is very natural to Mankind to Set a great valve upon themselves,
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as a part of Holiness; and if they do so, it is undoubtedly Superstition. For, on this ground we charge the Papists with Superstition in their Ceremonies, because they place holiness in them.
as a part of Holiness; and if they do so, it is undoubtedly Superstition. For, on this ground we charge the Papists with Superstition in their Ceremonies, Because they place holiness in them.
for those who account themselves more in God's esteem for the sake of such things, do attribute some real efficacy to such distinctive Characters of themselves,
for those who account themselves more in God's esteem for the sake of such things, do attribute Some real efficacy to such distinctive Characters of themselves,
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but if men resolve rather to forbear these, than to join in such Ceremonies and Prayers as do accompany the performance of them, it is a sign they prefer the following their own imaginations before the joining in Communion with the Church in the most unquestionable Duties of Religion:
but if men resolve rather to forbear these, than to join in such Ceremonies and Prayers as do accompany the performance of them, it is a Signen they prefer the following their own Imaginations before the joining in Communion with the Church in the most unquestionable Duties of Religion:
Was not this a great Superstition in them, rather to forbear communicating with the Church, than not to observe their own fancies in what they thought most pleasing to God,
Was not this a great Superstition in them, rather to forbear communicating with the Church, than not to observe their own fancies in what they Thought most pleasing to God,
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We are often blamed for laying too great weight on the Ceremonies of this Church. But certainly, never any Church laid less weight upon its own Orders, supposing that it believes them to be just and reasonable.
We Are often blamed for laying too great weight on the Ceremonies of this Church. But Certainly, never any Church laid less weight upon its own Order, supposing that it believes them to be just and reasonable.
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It expects obedience only for Order and Peace-sake; It hath taken great care by Prefaces and Canons and Rubricks, to prevent any misinterpretation of its intention and design.
It expects Obedience only for Order and Peace-sake; It hath taken great care by Prefaces and Canonas and Rubrics, to prevent any misinterpretation of its intention and Design.
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But on the other side, those who dissent from us, lay so great weight on their scruples, that they will rather hazard breaking a Church in pieces, ruining our Religion by our differences, losing all the benefit of Communion with a Church, whose Doctrine they approve in all the Duties of religious Worship;
But on the other side, those who dissent from us, lay so great weight on their scruples, that they will rather hazard breaking a Church in Pieces, ruining our Religion by our differences, losing all the benefit of Communion with a Church, whose Doctrine they approve in all the Duties of religious Worship;
So much I thought necessary on this Occasion to speak, in vindication of our Church from this common imputation of Superstition, by those who so little understand what it means.
So much I Thought necessary on this Occasion to speak, in vindication of our Church from this Common imputation of Superstition, by those who so little understand what it means.
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So I am afraid it is about Religion, which is the Wisdom here spoken of, that which makes a great shew of it to the World, is more apt to prevail among persons of weak and well disposed Minds than true Wisdom.
So I am afraid it is about Religion, which is the Wisdom Here spoken of, that which makes a great show of it to the World, is more apt to prevail among Persons of weak and well disposed Minds than true Wisdom.
And I do not at all question, but many of the corruptions of the Christian Church came in, from an apprehended necessity of complying with the heat of some over-zealous people;
And I do not At all question, but many of the corruptions of the Christian Church Come in, from an apprehended necessity of complying with the heat of Some overzealous people;
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others have a shew of Wisdom too in a wonderful, I had almost said, superstitious zeal, against what they call Will-worship and Superstition. But what is to be done in this Case? How shall we avoid being led aside by such a shew of Wisdom, on every side? I shall only lay down some Directions, and so conclude.
Others have a show of Wisdom too in a wondered, I had almost said, superstitious zeal, against what they call Will-worship and Superstition. But what is to be done in this Case? How shall we avoid being led aside by such a show of Wisdom, on every side? I shall only lay down Some Directions, and so conclude.
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God is neither taken with outward appearances, nor is he pleased with any thing we do, merely because it is displeasing to our selves, The righteous God loveth righteousness;
God is neither taken with outward appearances, nor is he pleased with any thing we do, merely Because it is displeasing to our selves, The righteous God loves righteousness;
One would think it were impossible for any one that considered the sayings of Christ or his Apostles, to place his Religion in being for or against any particular Modes or Ceremonies of Worship;
One would think it were impossible for any one that considered the sayings of christ or his Apostles, to place his Religion in being for or against any particular Modes or Ceremonies of Worship;
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but when men found a stronger inclination to one extreme than to another, they made use of remedies proper to reduce themselves from that extreme, by great severities towards themselves, by Watchings,
but when men found a Stronger inclination to one extreme than to Another, they made use of remedies proper to reduce themselves from that extreme, by great severities towards themselves, by Watchings,
and forbidding eating to them, and finding them to recover upon it, should presently conclude, that surely it is the best way to live upon Scammony and Aloes,
and forbidding eating to them, and finding them to recover upon it, should presently conclude, that surely it is the best Way to live upon Scammony and Aloes,
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but where the evidence is notorious, we have great reason to sleight and contemn the most sanctimonious appearance, i. e. if there be great uncharitableness and censoriousness towards all who do not comply with them;
but where the evidence is notorious, we have great reason to sleight and contemn the most sanctimonious appearance, i. e. if there be great uncharitableness and censoriousness towards all who do not comply with them;
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V. Job. Ludolph. Hist. AEthipic. l. 3. c. 6. n. 8•. Thom. à Jesu de Convers. omnium Gent. l. 7. c. 18. Cotovic. Itiner. Hierosolymit. & Syriac. p. 207. Franc. Quaresm. Elucid. Terrae Sanctae l. 1. c. 53, 54, 55, 56, 57, 58. Eustrat. Zialouski de Eccles. Orient. Graec. p. 39. Metroph. Critopul. c. 18. Haud scio, inquit Methodius Graecus (apud Mich. Nau. in Eccles. Graecae effigie Dial. 13) unde factum sit ut vos Latini a reliquis Christianorum Nationibus, sic in jejunando recesseritis, ut nulla vobis nè Maronitana quidem, quae tota vestra est, consentiat. Jejunatis sabbato, feriâ 4. Non abstinetis ab esu Carnium; pisces, & quibusdam in locis, lacticinia, quadragesimali tempore comeditis, solvitis meridie jejunium, &c.
V. Job. Ludolph. Hist. AEthipic. l. 3. c. 6. n. 8•. Tom à Jesu de Convers. omnium Gent. l. 7. c. 18. Cotovic. Itinerary. Jerusalem. & Syriac. p. 207. Franc. Quaresm. Elucid. Terrae Sanctae l. 1. c. 53, 54, 55, 56, 57, 58. Eustrat. Zialouski de Eccles. Orient. Greek p. 39. Metroph. Critopul. c. 18. Haud scio, inquit Methodius Graecus (apud Mich. Nau in Eccles. Graecae effigy Dial. 13) unde factum sit ut vos Latini a reliquis Christians Nationibus, sic in jejunando recesseritis, ut nulla vobis nè Maronitana quidem, Quae tota Vestra est, consentiat. Jejunatis Sabbath, feriâ 4. Non abstinetis ab esum Carnium; pisces, & Some in locis, lacticinia, quadragesimali tempore comeditis, solvitis meridie Fasting, etc.
Prudent. 1. Cath. hymn. post jejun. V. Tert. de jejun. c. 2. 13. Hier. ep. 54. ad Marcel. Aug. c. Faust. Manich. l. 30. c. 5. ad Casul. Ep. 86. Epiph. in Expos. fidei Cath. n. 23. Socr. l. 5. c. 22. Victor. Antioch. in Marc. 2. Cassian. Coll. 21. c. 30.
Prudent. 1. Catholic hymn. post jejune. V. Tert de jejun. c. 2. 13. Hier. Epistle. 54. and Marcel. Aug. c. Faust. Manich l. 30. c. 5. ad Casual. Epistle 86. Epiphany in Expos. fidei Catholic n. 23. Socr l. 5. c. 22. Victor. Antioch. in Marc. 2. Cassian. Coll. 21. c. 30.
