1. HE spake afore ( in his Preface ) of my little partiality in examining his Tracts : pag. 1. n. 1. but himself is more scrupulous in examining my very Title Pages ; and the Scriptures themselves , by me prefixed , are called to Account , for standing there ; especially that of Col. 2.4 , 8. as intended for an Antidote against that Philosophy , &c. which Paul forewarns men there to take heed of . To which I shall onely say , that I see no reason , why it might not be as lawful for me to set this Scripture before my Tract of Superstition , as for him to set the very same Scripture after his Tract of Superstition ; for so it is , [ Take heed that no man deceive you with vain words , ] no doubt intended for a Antidote against Philosophy , &c. And what unkindness to , Num. 2. and jealousie of Phylosophy , I shewed therein , was the very same , which himself shewed in his ; yea , [ the same which Saint Paul then had amongst his Colosians . ] Not , I suppose , the Gnosticks Divinity ( who were not then hatched ) but that Phylosophy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of False Apostles , risen newly out of the Sects of Phylosophers , whom the Divel stirred up to corrupt Religion , with partly Phylosophycal notions , and partly Judaical genealogies , and Fables ; as almost all Interpreters , besides himself , do understand those texts by him cited : n. 3 pag. 2. And how conveniently this text was accommodated to any , to all my discourses , will be discerned by my answer to his 4 questions . 1. The text had no relation to Gnostick principles ; and therefore none of theirs , are charged upon any of his Tracts : But enticing words , and subtle perswasions , with Phylosophycal notions and reasons ( wherewith ( many say ) the Doctor is as well furnished , as any man ) may there be found . 2. Thereupon it is not charged upon him , [ as Heretical , or Heathenish , or as Gnosticisme , to maintain the celebration of Christs Nativity , to have nothing criminous in it . ] But this is charged upon him , [ To make that day more holy , and a part of worship ] ( as some , with the Doctor have done , and is not yet denied in all this discourse of his ) is justly censurable as criminous , either under the Head of Superstition , or Will-worship , or both . 3. No blameless Institutions of the Church ( no not of Rome it self ) are charged by any ( that I know ) for Despoiling of Christians , or Sacriledges , keeping them within Scripture bounds : But when they are made parts of worship , imposed as necessary , held as efficacious , as Gods own Ordidinances , or more strictly exacted than Divine precepts , &c. Then they will prove to be Despoilings of Christians , and sacrilegious ; being but Tradition of men , in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Apostle speaks . 4. Rational , probable , demonstrative discourse , is not in the least averred to be deceit and beguiling , ( which the Doctor uncharitably would have his Reader believe of me , not without a secret scorn ) But then onely ( as the Apostle intended it ) when Reason takes upon her to dispute against Religion , in Doctrine or worship , upon Phylosophycal notions , and carnal principles . And thus his four questions are answered ; n. 4. and now I hope , I am ( with his leave ) [ qualified to justifie the charitableness of my Title Page , and the propriety of my select Scripture ] and I think no Reader found to question either of them .

2. Pag 3. n. 1 The like exceptions are taken to the Scritures , put in the Title Pages of the other Tracts , and the Latine sentences added thereunto : As first , that of Matth. 15.8 , 9. is questioned , as not commodiously affixt to the Tract of Will-worship ; because [ it speaks of their urging some inventions of their own , as under obligation by Divine precept , &c. ] Which whether they did or no , is under debate , ( the contrary rather appearing in the Text being called , the Commandments of men , and Traditions of the Elders ) and falls under consideration more fully hereafter . This we are sure of , they made those Inventions of men , Parts of the Worship of God ; for that is charged expresly upon them ; [ In vain do they worship me , &c. ] And in this respect , this text is commodiously affixt to the Tract of Will-worship . Secondly , Gal. 4.9 , 10. is quarelled for standing before the Discourse of Christmas : [ being restrained to Judaical Sabbaths and Feasts , &c. and no more applyable to the prejudice of the yearly Feast of the Nativity , then to the weekly of his Resurrection . ] The text is not restrained onely to Judaical days , but extends to any days made holy by men , and parts of worship , as those Judaical Feasts , for certain were . Neither can nor will the Doctor say , the observation of those Feasts , is absolutely unlawful & forbidden by that Text ; as matters of Order , or Times of worship , ( for then how can be justifie his Easter , &c. ) but onely as they are accounted parts of worship , now abolished . But wellfare his Good will to the Lords day ! From the beginning to the end of his Discourse he is very careful to levil and equal the weekly Sabbath , the Lords day , with his Festivals ; when he confesses a palpable difference , that the Lords day is of Apostolical ( and so , Divine ) institution ; when his Christmass , is but * * An Ecclesiastical constitution , pag. 294. n. 8. n. 3. Ecclesiastical . Thirdly , the Latine sentences cannot escape his Inquisition : yet he is forced to dismiss them , with a full concession of the main question between us : For thus he professes ; [ We design no other worship of God upon Christmas day , but such as we are sure he hath commanded at all times , that of prayer and thanksgiving , &c. and that the incarnation of Christ was a competent reason to found the custom of commemorating of it , after this manner . ] And why should we not now shake hands and agree ? If this were all , the controversie were ended . For we have granted often , that any day , may upon just occasions , be set apart , and imployed in prayers and thanksgivings , &c. Will this satisfie the Doctor , I doubt not . For first , this were to villifie and depress his Christmas Festival , to any common day , when prayers and thanksgivings are tendred . 2. This confutes himself , who makes and finds other worship of God upon that day ; making it an Oblation to Christ , an Holy day , a part of worship , as great a sin to labour upon it , as on the Lords day , &c. as was fully charged upon him in that Diatribe : which how he will avoid , or rather evade , we shall take notice hereafter . This is the sum of what he hath said to my Title Pages : onely he forgot to take notice of one particular ; See Willw . S. 1. the Reverend and learned Doctor . viz. my respective Titles given to himself , [ The Reverend and learned Doctor Hammond . Doctor Hammond , The Doctor all along , not one word or title unbeseeming him to receive , or me to give . ] But after once or twice giving me my Name , his common Title is , ( which some think hath a little scorn in it ) The Diatribist : but for my part , This Diatribist . often . I pass not , what he calls me ; I will not retaliate , by calling Him , as I might , The Accountant , &c. but shall with due respects , give him rather strong reason , then the least ill , or unbecoming language .

MY Preface , friendly and lovingly intended , to shew him the grounds of his mistakes , is not very friendly taken , but rejected , either as false or useless ; and for [ a brief return to it I am beseeched to reserve my discourse of causes , p. 4. n. 2. till the effects shall be so visible as to call for it . ] I am sorry that I have spent so much labor and love in vain . My good will however was to be accepted , and acknowledged . I took it for granted , as well as proved , ( and so others think ) that I had shewed him his Diseases and Mistakes , in the Tracts themselves . My method perhaps was not so proper to shew the causes in a Preface , which might better have come in a Postscript , when the Disease was discovered . Let him forgive me this wrong , and when he is convinced of his mistakes , then consider , whether I have not hit upon the causes thereof . That he [ should not discern one misadventure in those discourses , is to me very strange ; when I can shew his acknowledgments , of four at least ; 1. He had said , Superst. s . 12. [ That Festus had put Jesus under the vulgar notion of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or dead Heros , so meaning the worship of him , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which being charged by me , as a criticisme strained ; he answers , p. 63. n. 7. I shall not , because I need not make it a controversie with any : yet pretends to give a reason to incline him to that sense , Will-wor . sect . 7. but how unsufficient it is , see my Animadversion upon that p. 63. n. 7.2 . He rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Col. 2.23 . by [ some real matter of Piety in them , or some what of Piety in them ] ( which sense he often in this Account , would gladly fix upon it . ) But fairly retracts it as false , ( that it is but a shew of wisdom , not a reality ) p. 111. 10. and oft elsewhere , see p. 117. n. 10. and my Notes upon that place . 3 He had said , Will-wor . s . 27. [ The main crime that defamed the Pharisees , was their proud despising of other men . ] But here p. 171. n. 4. he sayes , [ Hypocrisie was the Pharisees chief crime , and the fewel to their pride . ] 4. Another mistake charged on him was , his changing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This he acknowledges to be his presumption , & desires my pardon . p. 121. h. 20. I might add another of his glosses , of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be meant of Pauls superstition , not of the Jews ; p. 63. n. 6. Yet in part , though faintly , retracted , p. 65. n. 10. These are enough to conclude that he might , if he would have seen more then one misadventure in those discourses : But who so sick , as he that thinks , and sayes , he is well : such a patient will rather complain his Physician does him wrong then acknowledge his sickness . Just so the Doctor deals with me ; ostrado illi lutum , aspergit me luto . I labour to shew him his mistakes , & he charges me with four at least , and calls them no less then Injustices : which are these , First , n. 3. [ That I compare Superstition and Will-worship ( the subjects of his discourses ) with Heresie ; when as superstition , the worshipping of Daemons , is worse then heresie , &c. ] I shall onely remind him , that I was then speaking of Superstition in general , & in the worst sense ; & that 's confessed to be as bad , yea , worse then Heresie : yet surely , as some superstition is not so sad , as some heresie ; so some heresies are as bad as the worst of superstition ; As the Arian & Socinian error against the Deity of Jesus Christ , will not be denied , I think , to be as bad , as worshipping of a Daemon . Gods truth , is equally as dear to him , as his worship ; and the violation of them equally criminous . How , and why , Superstition , & Will-worship , are as abominable to God , as profaneness ( and I may adde , as heresie , ) Superst . Superst . Preface . I have elsewhere discovered , to which I refer the Reader . But I did not charge these crimes upon our Church , or upon her Rites & Festivals , as they were intended by Her , ( though the Doctor would infuse this opinion of me into his Reader . ) I said [ Some men account them rather their virtues , then their crimes , ] not our Church : I meant it of Papists first , and then of some of her Sons , who outran and dishonored their Mother , by corrupting her Doctrine , on the one side , and her Rites and Ceremonies on the other ; making them parts of worship , with a stricter observance , then of the Institutions of Christ , or his Apostles , &c. It is therefore a first Injustice in him , to tax me , [ for stiling uncommanded Rites or Festivals , with the name of Superstitions : or accusing them to be as bad as heresie . ] And to say , [ That Will-worship , in that one place where it is used , hath no manner of ill , but good character set upon it , ] is now nothing but a begging of the question , as well as contrary to the Judgement of most and best Interpreters as shall appear hereafter . Yea though joyned with humility in that place , where Humility ( in the sense there ) is by them held as abominable , as pride and heresie is .

Secondly , p. 5. n. 4. the next Injustice is found in my parenthesis , ( some men account these their virtues , rather then crimes ) [ which if applyed to him , or any Prostant living , is very unkind and unprovoked , &c. ] But this charge is easily removed ; I speak still indefinitely of Superstition & Will-worship , in the worst sense ; naming neither him , nor any Protestant living : yet sure of this , that besides Papists , some men , and Protestants do count that devotion their vertue , which other men ( taking it for superstition , &c. in the worst sense ) do account their crimes ; which how it can be made good , shall be considered hereafter . In the mean time , this is his second Injustice , to think I shall apply that to him , which I intended only to the guilty ; which now he discovers .

Thirdly , n. 5. my next Injustice is , [ That I have no where demonstrated Will-worship , to be as criminal as Heresie . ] To which I say , there is but a little difference between Superstition and Will-worship ; the latter , in the bad sense , ( acknowledged by the Doctor himself , pag. 96. n. 6. ) being but a species of the former : If Superstition be ( as it is ) demonstrated to be as criminal as heresie , Wil-worship will partake with it in that viciosity . I have no more to say to this section and number , n. 5. but to note a figure of one , ( 1. ) without a second ; which after he taxes me for .

Fourthly , p. 6. n. 1. another mistake is , that I charge him to affirm , [ That a man cannot be too Religious in intension , or degree , or extension and number of Ceremonies , Of Superst . &c. ] First , for intension ; this he affirms , sect. 33. [ I shall without scruple deny , that there is any such thing as Nimiety or excess in Religion ; there is no possibility of being religious , in too high a degree : and this no man can deny , who knows that all his faults are omissions and defects , but never excesses of Piety or Religion ; ] this he addes to justifie what he had said before . But first , does he not expresly confess the charge ? He denies any such thing as Nimiety or excess in Religion , in regard of Intension , or degree : how then was I mistaken in charging him with it ? 2. His reason rendred is as strange ; [ Because all our faults are omissions and defects , not excesses of Piety . ] Does not the Doctor prevaricate here ? First , by varying the words , from ( in Religion ) to ( of Religion , ) There may be excess in Religion , ( which yet he denies ) though speaking properly , there is no excess of Religion ; so the great Schoolman explains himself ; [ Not that in true construction , a man can give God too much , but rather too little , in not giving him what he requires . ] Yet he says , [ Superstition is a vice contrary to Religion in the excess , ] that is , an excess in Religion . Then secondly , in saying , [ all our faults are omissions and defects , not excesses of Religion . ] For if he acknowledge any superstition in Religion at all , that must be an excess in Religion ; or else what differs superstition from no Religion , or profaneness , which is a defect ? And again , to make all our faults ( in Religion ) to be omissions , he denies any sins of commission in the first Table : The extremes are on our sides , superstition ; on the other , irreligion . p. 16. n. 28. and so the old distinction is lost : is there no difference , between Polytheisme , having many Gods , and Atheisme , in having none ? are both these defects and omissions in Religion ? and so of the other Commandments . In a word , is it not an ordinary English phrase , to express an excess in any thing we overdo , to say , Such a man is too just , too wise , too frugal , &c. and why not also too religious , when a man will tender more worship to God then he requires . This is but a Logomachie , and we shall meet with it again .

But as if he wanted work , n. 3. and had measured the former objection , he starts another , which I thought not on , from Eccles. 7.16 . and gives his answer , or rather his own gloss , [ Be not righteous over much , be not over much wicked : The answer is obvious , the former words are the worldlings objection , taking that for excess of duty which brings any damage ; and is answered in the other words ; The fears and , hence , impious practises of worldlings , are the readier path to ruine ] There are other senses given of these words , by others , and as obvious as this of the Doctors ; this for one ; [ Be not righteous over much , neither make thy self over wise ( wiser then God ) in making more Commandments , or duties , then God hath made : Be not over wicked neither be thou foolish ; to make fewer Commandments , or lesser number of duties then God hath made ; both ways thou dost but hasten thy own destruction . ] The Doctor came very near this exposition , when pag. 16. n. 26. he glossed that text of Deut. 4.2 . forbidding all Additions to the word ; thus [ the meaning is most evident , That they were to perform uniform obedience to God ; not to make any change in Gods Commands , either to pretend more liberties , or fewer obligations : or again , more obligations , and fewer liberties to be delivered them by God , &c. ] But let him abound in , & hug his own sense ; yet this advantage I make of it , that it need not here be strange , to say , Too Religious , or Religious overmuch ; when the Scripture uses the parallel phrase , of righteous over much , and over wise , &c.

For extension , p. 7. n. 5. or number of Ceremonies , the Doctor , is not so peremptory and express , to deny excess therein ; but gives his vote , [ That they be few and wholesom . ] And then addes , [ That not the Rites , but onely the multitude of them is superstitious : ] But doth he not again deny this , when he sayes ; [ If they be wholesom tending to edification , then there is little reason to accuse them of excess , &c. ] Multitude of Ceremonies , if wholesom , are no excess , nor superstitious : yet I said , even the multitude of Ceremonies , are prejudicial to the simplicity of Gospel worship ; and so Superstitious ; to which he sayes nothing here nor there . Rites or Circumstances , are absolutely necessary to Religion . p. 7. n. 5. Ceremonies only . n. 6. Circūstance of time , or place , or gesture . p. 99. n. 15. Ceremonies , and uncōmanded worship . p. 36. n 12. which seems to make Ceremonies , worship .

But before we go any further , it will be requisite , that we clearly understand , what the Doctor means by Ceremonies , for he is confused enough in this whole discourse ; sometimes he speaks of Ceremonies , sometimes Rites and Ceremonies ; otherwhere Circumstances and Ceremonies , and sometimes Circumstances alone , as if he promisouously used them all for the same thing : now Circumstances of worship , some time , some place , &c. are absolutely necessary to Religion ; so he of Superst. s . 34. So I said , Superst. s. 28. and therein we are agreed : But for Rites and Ceremonies , to be brought into the worship of God ( besides what are commanded ) there is no necessity ; and it 's controverted , he knowes whether any such may be instituted , and added in the worship of God : There is usually a difference put by Divines betwixt Rites and Ceremonies on the one side , and Circumstances in Religion on the other . I desire therefore to know , what the Doctor means by Rites or Ceremonies ; if the same with Circumstances , there is nothing more to be said , but that the Doctor is confused and ambiguous : if distinct , then let him tell us , 1. What he intends by Rites and Ceremonies , giving the definition of them ; 2. Whether there be any distinction of Ceremonies in Religion , of which some are lawful , others unlawful . For the first , a Ceremony hath generally by all Religions , been held to be an external part of Religion ; thus among heathens the School-man tells us , Aq. 12. q. 99. a. 3. Cicero : speaking of Religion , sayes , Cultum Ceremoniamque offert . Ib. as all one . In Exod. Tom. 1 p. 148. Ceremoniae vocatur , quasi munia , i. e. dona cereris : ad significandum cultum divinum apud Latinos . Amongst the Jews , Ceremonies were certainly parts of the worship of God . And amongst Papists , they are so esteemed . Hence that definition of Tostatus ; [ A Ceremony is a certain observation , or special manner of worshipping God determined by the sole command of the Law-giver ; ] And that of Salmeron the Jesuite is to the same purpose , Ritus colendi Deum : A Rite of worshipping God ; cited p. 147. n. 24. In this sense , a Ceremony or Rite , and a necessary Circumstance in Religion , are at a vast difference ; and should the Doctor take it in the ordinary sense , he will be confuted by himself , p. 11. n. 11. & p. 12. n. 13. unless he can help himself , by some distinction ; De effect . Sacr. l. 2. c. 29. Bellarmine and his fellows , will help him to one ; [ Ceremonies are either natural , or instituted ; natural , as to look up to heaven , to lift up our hands , and to bow our knees , when we pray unto God . ] These the Doctor acknowledges , when he speaks of significant Ceremonies : Superst. s . 36. [ When a Ceremony naturally signifies the thing I am about , and properly floweth from it . ] Of such there is no question between us . Instituted Ceremonies , are such , as are determined by the sole command of the Law-giver : as Tostatus said afore . Upon which account , Ceremonies will again be distinguished , by the Authors , the Law-givers ; that is , they are instituted , either by God , or the Church . Those of Gods Institution , are lawful and necessary ; as those appointed the Jews , and our Sacraments , which may be called Ceremonies , and fall under the definition given , as Rites , or Modes , of worshipping God , in the Gospel . And these are Substantial parts of worship ; as well as Moral worship is : For it must be remembred , that the worship of God is either Moral , ( which is the same with Natural worship , ) such as , to Love , Hope , Trust , Fear God , &c. or Ceremonial , ( which is the same , with instituted worship . Vbi supra . The School-man said wel , Ordinatur homo in Deum , &c. [ Man is ordered towards God , not onely by the inward acts of his soul , ( as those afore ) but also by some exterior works , by which he professes his service of God ; and those works are said to belong to the worship of God ; which worship is called a Ceremony , &c. ] Now of such Ceremonies , as are instituted by God , there is no controversie : The question then will come to this issue , whether the Church may institute any Ceremonies in Religion : which the Doctor so much declined to speak to , when it was by me twice propounded : once in my Preface , and again of Fest: but hither he must come , will he , nill he ; for of Ceremonies the judgement of the Romish party is this , [ That all Ceremonies are superstitious , which are not of divine Authority , either immediately , or mediately . ] Thus the Jesuite Salmeron ; Omnis ritus colendi Deum , qui à Deo non est , nec a Spiritu Sancto per Ecclesiam traditus , &c. [ Every Rite of worshipping God , that is not delivered from God , nor from the holy Ghost by the Church , but is invented by the will of man , is superstitious . ] Now if we take out but those words , ( by the Church ) which is the very question betwixt them and Protestant Divines , betwixt the Doctor and me ; whether the Church hath such authority to institute Ceremonies : unless the Doctor will agree with them , that the Institutions of the Church are from the Holy Ghost , and Divine ; ( which yet he hath not asserted , though he comes very near it , as we shall hear below ) the former part of those words , will conclude him guilty of Superstition , in the judgement of a Jesuite ; [ Every Rite of worshipping God , that is not delivered from God , but invented by the will of man , is superstitious . ] Let the Doctor himself then state the question : p. 99. n. 5. The controversie belongs onely , to the Circumstances of time , place gesture , of the Churches appointing or voluntary observing . thus he does it ; p. 85. n. 7. [ Whether every devised Rite or Ceremony , not commanded by God , be superstitious . ] The affirmative whereof , a Jesuite hath asserted for me ; and unless the Doctor equivocate in the words , Ceremony or Rite , and say , he understands it of a Circumstance onely , he cannot possibly escape the guilt of Superstition . And this , I foresee will be the onely Loop-hole whereout he will creep ; either making all Ceremonies but Circumstances of worship : or all Circumstances of worship , to be Ceremonies : partly because it 's true , that some in themselves considered , Circumstances , were by God made also Ceremonies , or part of their Ceremonial worship , as the Temple , and Festivals ; and partly because I finde him thus evading hereafter , p. 87. n. 13. [ The time or place , when instituted by God himself , is as truly a Circumstance of worship , as when instituted by man , &c. ] Of which more in it's place : at present I say , Time and Place in their own nature , are but meer Circumstances , it 's the Institution of God that makes them Ceremonies , or Ceremonial worship ; but I think the Doctor will not say so of the Institutions of the Church ; or if he do , he will be self-confuted : grant them , that some Ceremonies are also Circumstances of worship ; yet are not all Circumstances , also Ceremonies ; which they must be , if the Doctor take them both for the same thing ; and this discovers his Ambiguities , Equivocation , and confusion in the several terms , by him used , of Rites , Ceremonies , Circumstances , as Synonyma's in this discourse . A second miscarriage here is , that he takes for granted by his Adversaries , [ That the use of Ceremonies when they are Significative , may be allowed among Christians . ] For so he sayes ; p. 7. n. 5. [ If the Disputers will but yield this , that even when they are significative , the use of Ceremonies may be allowed among Christians , I shall then give my vote , that they be paucae & salubres , &c. ] Which he knows , or may know , they peremptorily deny ; except in such cases , as I expressed ; sect. 29. of Superstition : To which the Doctor sayes just nothing , having so fair an occasion offered him . And if he take the word Ceremony , for a Rite of worshipping God , that is in the ordinary language of Divines , for a part of worship ; as any one instituted by men , will prove a Nimiety , Excess and Superstition , ( and not the multitude onely , as he often asserts ) so in that notion , by a part of worship , himself hath renounced every Ceremony of mans devising and adding ; 3. n. 6. By granting they ought to be few , one would think he granted , there may be too many Ceremonies in a Church ( in Religion ) and then an excess in Religion , and so the observers too Religious : [ No , ( sayes be ) this is no way a yielding a possibility that a man may be too Religious ; but when too many Ceremonies are accompanied with inward neglects , there is not too much , but too little Religion , &c. ] And why not both ? too much Religion , in multitude of Ceremonies , ( contrary to the Simplicity of Gospel worship ) too little , in the neglect of inward duties ; certain it is , those many Ceremonies , are made Religious ; and are used in Religion , the worship of God ; therefore the observers are too Religious : and there may be , and is an excess in Religion ; as his insectile Animals , have too many legs , but too little blood ; and so no calumnie proved ; For , for want of a distinction , he hides himself in equivocal termes ; in one sense he cannot be too Religious , in another he may . 1.