Religion to which he opposes Atheism as the other extream Thus he begins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignorance of God from the beginning hath run in Two Channels one way to Atheism and the other way to Superstition And after he had in many like expressions opposed them to one another he concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some have run so far from Superstition till they have overshot themselves into Atheism having neglected Religion which is the mean between both Maximus Tyrius as plainly opposes Dissertat 4ta the Religious and Superstitious man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A Religious man is the Friend of God A superstitious man is a Flatterer of God Antoninus gives this Character of Lib. 6. §. 30. himself He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Religious without Superstition The Incomparable Dr Hammond does I know pursue the Etymology and Original Notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former part of his little Tract of Superstition where he gives several Interpretations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and afterwards gives these senses of the Compound word 1. It is taken in general for Religion or Worshipping God 2. For the worship of deify'd dead men and Angels which the Heathens took to be True Gods 3. For any part of Divine Worship which for fear of vengeance from God any Worshipper perform'd to him 4. For a trembling fear of Gods punishment due for every sin 5. For the use of Magical Spells From whence he concludes the Modern use of the word improper but whether proper or improper because it is use that gives the rule for our manner of speaking therefore that must be considered And that the word is used for somewhat undue in the worship of God he himself acknowledges in these words That which men see those of another perswasion do which they like not or think them not bound to they call it straight their Superstition And that thus Authors have made use of this word will more appear by considering the Latin word Superstitio Concerning whose Etymology all Criticks are not agreed Tully discourses at large both of the name and thing and he is the first among the Latin Authors now extant for so far as I can find that so translates the Greek Word for if Nigidius Figulus of whom by and by out of A. Gellius were before him yet I suppose he hath no entire Volume now extant I therefore take some particular notice of what Tully says in this Matter When he had given some natural Account of the Multitude of Gods that were so much talkt of in those Ages and of the Superstitions that took rise from the Fables of the Poets concerning them he proceeds to distinguish between Religion and Superstition in memorable words Cultus Deorum Cicero do Natura Deorum lib. 2. est Optimus idemque castissimus atque sanctissimus plenissimusque pietatis ut eos semper purâ integrâ incorruptâ mente voce veneremur Non enim philosophi solum verum etiam Majores nostri Superstitionem à Religione separaverunt Nam qui totos dies precabantur immolabant ut sui liberi sibi superstites essent Superstitiosi sunt appellati quod nomen patuit postealatius Qui autem omnia quae ad Deorum cultum pertinerent diligenter pertractarent tanquam relegerent sunt dicti Religiosi c. It a factum est in Superstitioso Religioso alterum vitii Nomen alterum laudis The best and purest and most holy worship that we can give to God is to serve him with à pure and uncorrupt heart and voice For it was not only peculiar to Philosophers but our Forefathers also made a difference between Religion and Superstition for they who prayed all day long and offer'd Sacrifice that their Children might survive them were called Superstitious A word which afterwards was extended to a larger signification But Religious men had their name from their diligence and care in reviewing what pertained to Divine Worship And hence it came to pass that in the setled use of these words Superstition was counted a Crime Religion a praise-worthy thing According to which distinction he had said before Superstitione facile est liberare Id. ibid. lib. 1. cum sustuleris omnem vim Deorum nisi forte Diagoram aut Theodorum qui omnino Deos esse negabant censes Superstitiosos esse potuisse Horum enim sententiae non modo Superstitionem tollunt in qua inest Timor inanis Deorum sed etiam Religionem quae Deorum cultu pio continetur It is an easy matter to secure men from Superstition if you will make them Atheists Unless you think such Atheists as Diagoras and Theodorus could be tainted with it whose Opinions did not only root out Superstition which contains in it a vain and needless fear of God but true Religion too which consists in a right worship of the Deity The reasons which this learned Heathen assigns of the names and differences between Superstition and Religion Lactantius likes not and Lactant. de verâ sapienti◠Cap. 28. therefore when he had derived Religion à Religando of Superstition he speaks thus Superstitiosi vocantur ii qui super stitum memoriam defunctorum colunt aut qui parentibus suis superstitibus colebant Imagines eorum domi tanquam Deos penates Nam qui novos sibi ritus assumebant ut in Deorum vicem mortuos honorarent quos ex hominibus in coelum receptos putabant hos Superstitiosos vocabant eos vero qui publicos Antiquos deos colerent Religiosos nominabant unde Virgilius Vana superstitio veterúmque ignara Deorum They were counted Superstitious who did honour to the memory of the dead or who while their Parents were alive worshipped their Images as if they were Houshold Gods for they who took up any new Rites in giving honour to dead men whom they thought to be taken up to Heaven among the Gods were so called whereas they were esteemed Religious who confined themselves to the worship of those who were anciently reputed for Deities Hence Virgil introduces Evander excusing himself to Aeneas that the Honour he did to Hercules did not deserve the name of Superstition There want not other Etymologies Sect. 3. of this word Isidore is quoted for this Superstitio quasi superstatuta M. Delrii Disqu is Magic lib. 1. Cap. 1. observatio An unstatutable unwarrantable observation Alii dicunt à senibus quia multis annis superstites per aetatem delirant then is introduced Lucretius qui superstitionem dicit superstantium rerum i. e. coelestium quae super nos stant for which these Verses are quoted where he huffs at all Religion Humana ante Oculos foedi cùm vita jaceret In terris oppressa gravi sub Relligione Quae caput è Coeli regionibus ostendebat Horribili super aspectu mortalibus instans So not only Delrio but Turnebus also Adversar lib. 10. Cap. 26. reads that
Verse which others read thus Horribili aspectu semper mortalibus instans according to Lucretius all Religion because it concerns it self in things above us with which that Atheist thought we had nothing to do deserves the name of Superstition Whatever the first Reason of this appellation might be thus much is certain that in ordinary use it signified somewhat undue in Divine Worship and of this Tully was aware when he made the acknowledgment of which Lactantius forgot to take notice Quod Nomen patuit postea latius Also Nigidius Figulus in his Comment upon the old Verse Religentem esse oportet Religiosum nefas takes Religiosus in an ill sense as all A. Gellii Noct. Attic lib 4. Cap. 9. one with Superstition Religiosus is appellabatur qui nimiâ superstitiosâ Religione sese alligaverat eaque res vitio assignabatur He who was superstitious in his Religion which was counted a Crime was called a Religious man Seneca expresses the Import of this Senec. Epist 123. word well according to the Greek Superstitio error insanus est amandos timet quos colit violat quid enim interest utrum Deos neges an infames Superstition is a wild kind of error it is afraid of him who ought to be loved and dishonours him whom it worships for what difference is there whether you deny God or blaspheme him In a former Epistle he discourses thus Audiat quemadmodum Id. Epist 95. se gerere in sacrificiis debeat quam procul resilire à molestis superstitionibus Nunquam satis profectum erit nisi qualem debet Deum mente conceperit He who desires to understand himself and his Religion let him retire as far as he can from troublesome superstitions No man will proceed well in Religion who hath not right Conceptions of God In a like sense do other Latin Authors use the word when they upbraid Christian Religion under that name as apprehending it a false Religion So Tacitus when he speaks of Nero's laying the blame of the burning of Rome upon the Christians calls Histor August lib. 15. their way Exitiabilis Superstitio A pestilent Superstition Suetonius also in the life of the same Nero calls the Vit Neron Cap. 16. Christians Genus hominum superstitionis novae maleficae A sort of men of a new and mischievous Superstition And Pliny to Trajan gives Christian Religion the same name though with somewhat a softer Epithet Superstitio prava immodica An Immoderate Superstition This is then the Account I gather out of Heathen Authors mostly hitherto the sense they had of a Deity perswaded them not only that he ought to be worshipped but also that every kind of service would not be acceptable to him The right worship of God that which they so apprehended they called Religion that which was undue and therefore unacceptable passed under the name of Superstition Even as Festus did apply the name to the Religion of the Jews as esteeming Acts 25. Acts 17. it not the best way of worship And St. Paul more truly did so reprove the Idolatry of Athens When the World was better instructed in the Notion of a Deity and in the manner of worship that was due to him we find the word still in use among Christian Authors Lactantius hath been offered already St. Austin comprehends Idolatry and many other particular Customs under this Term. Superstitiosum est De Doctrinâ Christianâ lib. 2. Cap. 20. quicquid institutum est ab hominibus ad facienda colenda Idola pertinens vel ad colendam sicut Deum creaturam partémve ullam Creaturae vel ad consultationes pacta quaedam significationum cum Daemonibus placita atque foederata qualia sunt molimina Magicarum artium c. Ex quo genere sunt Haruspicum Augurum libri etiam omnes ligaturae atque remedia quae medicorum disciplina condemnat sive in praecantationibus sive in quibusdam notis quas characteres vocant Idolatry and consulting with the Devil or any kind of Witchcraft The practices of Soothsayers that would pretend to foretel future Events by the flying of Birds or Entrails of Beasts Those Charms that are designed for the Cure of Diseases of which no natural or physical account can be given These and divers like Observations he taxes with Superstition And some of those or others like them which St. Austin there mentions obtain still in the World viz. If Rats do any mischief to be afraid of that as an ill Omen of some death or disaster in the Family And many other as unaccountable If it rain or snow such a day or be fair such a day as Candlemas and Swithin and others then the future part of the year will be so or so These Observations have upon this account been esteemed Superstitious because they are taken to be an indication of the pleasure of God as to future Events whereas we have no assurance that they are a sufficient indication And it may deserve enquiry whether the Custom of praying God to bless persons when they sneeze were not originally superstitious I determine not in this case because sneezing hath been sometimes reckoned a Disease and then praying for such an one is of the same import with praying for any one in danger but I make the doubt because sneezing hath been sometimes reckoned an Omen of good or bad luck and St. Austin mentions this in the same place where he speaks of Millia inanissimarum Id. ibid. observationum when a man does redire ad lectum si dum se calceat sternutaverit If a man chance to sneeze while he is putting on his shooes he must to bed again These and a Thousand such observances as these are deemed to have a relation to God when it cannot be proved and are therefore judg'd superstitious so far as there is any Religion placed in them I proceed no further in examining the use of the word than to give Three Definitions of it from Three men of several Ages and several ways and Opinions but such as do all amount to one and the same purpose Aquinas gives it thus Superstitio Secunda secundae qu. 92. Art 1 2. est vitium Religioni oppositum secundum excessum quo quis divinum exhibet cultum vel cui non debet vel non eo modo quo debet And in the next Article concludes Multae sunt superstitionis species ut Indebitus veri Dei cultus Idololatria Divinationes varia observationum genera Zanchy to the same purpose Manifestum Tom. 4. lib. 1. Cap. 17. est superstitionem esse Religioni oppositam per excessum He adds Unde etiam fit ut omnis falsus cultus superstitio appelletur Ames also says thus Superstitio est Medul Theolog. lib. 2. Cap. 13. quâ Deo cultus indebitus exhibetur and again Superstitio dicitur excessus Religionis The sum of all which is as Atheism is a defect
Sacraments The Presbyterians require sitting at the Lords Supper because significant Their pretence of the Example of Christ not sufficient Because p. 93 SECT XIV First That Example does no more oblige in this than in other Circumstances of Time and place unless in the significancy of it which then is as much superstitious as our kneeling For secondly They have not Example for the same manner of sitting Thirdly Not certain whether they have Example for any manner of sitting at all p. 100 SECT XV. They use another significant Ceremony in the Covenant and consent they require of people whereby they should own their Minister Worcestershire Agreement gives account of it Distinction between Discipline and Worship will not help them p. 108 SECT XVI Upon these Grounds the Church of England not superstitious unless the number of Ceremonies be too great Which hath been complain'd of without Cause and some of them acknowledge in our favour A Digression about the number of Ceremonies Or unless our Rites be requir'd as somewhat more than Indifferent In which the Prefaces to our Liturgy vindicate us p. 112 SECT XVII Two Objections 1. Ceremonies impos'd as Indifferent are not so So they were once believ'd But now some N. C ts think not so of them Answer Where no Law no Transgression Not forbid in the second Command nor elsewhere The Surplice and Kneeling and the Cross particularly consider'd p. 123 SECT XVIII 2 Obj. Though in Nature Indifferent yet some Accidents may render it sinful to impose or practise them They are thought by Bagshaw to be laid as snares for tender Consciences If so it would be Tyranny rather than superstition But it blasphemes Dignities so to think The Accidents consider'd Because they are offensive because they come from Papists The law of not giving offence does not disoblige the subject from obedience in things in themselves lawful Nor does it disable the Magistrate from making laws in things Indifferent The abuse of Popery signified nothing to T. C. in his own case The second General Proposition concluded p. 132 SECT XIX Third Proposition The Opinions that are superstitious are rejected by the Church of England Divers Objections against Popery besides superstition but that now to be consider'd They are superstitious First in making their Ceremonies necessary parts of Gods worship Pius IV. Creed impos'd upon all Bishops makes all the Doctrines of Trent necessary to salvation They equal Traditions to the written word and so introduce false Doctrines They teach for Doctrines the Commands of men and so are superstitious p. 144 SECT XX. Secondly They ascribe an efficacious sanctity to their Ceremonies They worship the Cross with Latra and affirm that it scares away the Devil drives away diseases and sanctifies the things on which it is made This is superstition to expect effects as by divine Institution which we have no warrant to expect Estius endeavours to salve the matter but not to satisfaction They teach that the Sacraments confer Grace Ex opere Operato and that is superstitious Bellarmines distinction between opus operatum and operantis to their prejudice p. 154 SECT XXI Thirdly Their Doctrine of Merit is superstitious Bellarmine ascribes Merit and satisfaction to good Works His famous acknowledgment to the contrary We own a necessity of good works but exclude Merit Whatever else is any where done upon a Religious account farther than Religion ought to be concern'd is superstitious The Church of England not guilty in any of these Cases p. 163 SECT XXII The Fourth Proposition There are superstitious Omissions of which men may be guilty when they seem greatly to abhor superstition A Negative Superstition A superstitious fearfulness of which Lord Bacon and St. Austin complain Such was that of the Jews who would not defend themselves on the Sabbath day Of the Souldiers in Sfetigrade The N. C ts have reason to examine whether their Abstinence be not such To abstain from that which is lawful as believing it Unlawful this undue opinion of Religious Matters is superstitious The Conclusion p. 171 ERRATA PAge 95. line 9. for where insignificant read wherein significant p. 149. l. 13. for rest r. rests the lesser faults are left to the ingenuity of the Reader to correct or pardon THere is lately published the seventh Edition of a Body of Divinity c. By the most Reverend Father in God James Usher late Arch-Bishop of Armagh to which is added his Life containing many remarkable passages never before Extant Sold by Jonathan Robinson at the Golden-Lyon in St. Paul's Church-Yard A DISCOURSE OF Superstition With respect to the PRESENT TIMES c. THE prejudices and disaffections Sect. 1. which have alienated so many from the Communion of the Church of England owe themselves to no Original more than to an Opinion taken up that some Usages in our Church are Superstitious An Opinion strongly concluded but upon weak grounds and by a Process very illogical For when the Adversaries of our Order and Peace have amply represented how jealous God is of his Honour how severely he hath threatned the breaches of the second Commandment and how sorely he hath punished the Idolatry of the Jews in the application of these things to our Times Superstition and Idolatry are frequently join'd as equally forbidden in that Commandment and without more proof the Church of England is supposed guilty of Superstition and good people are exhorted to come out of her upon pain of partaking of those Plagues which Idolaters have reason to fear From the times of Queen Elizabeth down to our days Superstition hath been laid to our Charge Mr Hooker acknowledges and resents it Ecclesiastic Pol. Book 5. §. 4. So it is judged our Prayers our Sacraments our Fasts our times and places of publick meeting together for the Worship and Service of God our Marriages our Burials our Functions Elections and Ordinations Ecclesiastical almost whatsoever we do in the exercise of our Religion according to Laws for that purpose established all things are some way or other thought faulty all things stained with Superstition One of the Treatises that were sent abroad as it were to give new light to a new World 1660. under the name of Mr William Bradshaw is about things Indifferent where he thus speaks in the Marginal Notes Notes on the fifth Chapt. of things Indifferent The Doctors of Oxford ask what hurt can a wise Man see in a square Cap and a Surplice Indeed there is no outward hurt or evil in it but it must be considered whether there be not any inward hurt therein for if it can be proved that by them the Souls of many are poisoned with superstitious conceits then it is apparent that they have inward hurt in them This is but a supposition but it follows dogmatically The Ceremonies Ibid. Notes on Chap. 8. in Controversy have been and are the special means and occasion of the Schism of many Hundred Brownists of much Superstition in many
of Religion so is Superstition an extream on the other hand an Excessive Religiousness when men go beyond their bounds in Divine Worship so that all false worship goes under the name of Superstition A man may be righteous over-much and over-much wise so may he also be not too holy or too good yet too religious when he exceeds and practises in matters of Religion upon Opinions false and unworthy of God This hath been the use of the word in approved Authors of divers Ages It hath sometimes been determined to particular practices as Magick and Enchantments but upon a general reason because these are undue mixtures in Religion for so both in Heathen and Christian Authors this difference is commonly assigned between them Religio est Ubi prius veri Cultus superstitio falsi as Lactantius hath it When we worship God aright that is Religion when by any undue additions we corrupt Religion in all those things we are superstitious 2. The Enquiry into the Nature Sect. 4. of the thing still remains Whereby does it appear whether the worship we here or others elsewhere perform to God be regular and Religious or excessive undue and so superstitious The Resolution I give to this question I form into these Propositions 1. Superstition is first in the Opinion and thence influences upon the practice 2. The Doctrines upon which the Conformity of the Church of England is established are not superstitious Opinions 3. The Opinions that are indeed superstitious such as are divers that obtain in the Papacy and elsewhere are rejected by the Church of England 4. There are superstitious Omissions of which men may be guilty and that then when they seem to have a great Zeal against Superstition 1. Superstition is first in the Opinion before it can have any influence upon the practice Practices are unlawful when they transgress the Commands by which they are obliged but superstitiously unlawful they cannot be unless they proceed from such Opinions Hence it comes to pass that the same practices are sometimes superstitious and sometimes not according as mens Opinions are by which they are perswaded to them So is the difference between the Ch. of England and of Rome in the use of the Cross in kneeling in the act of receiving c. as will afterwards appear I am not alone in thus stating the Notion of Superstition A superstitious act is that Bishop Durham Morton Sermon on 1 Cor. 11. 16. which is founded upon a superstitious Opinion It was not meerly the Pharisees often washing but their Opinion of some especial purgation thereby which Christ reprehended in them Nor was it the having an Altar for which St. Paul reproved the Athenians when he called them superstitious but the opinion of honouring a God thereby they knew not whom To a like purpose Mr Hooker Superstition is when things are abhorred Eccles Polity Book 5. §. 3. or observed with a zealous or fearful but erroneous relation to God And in words just before Superstition is always join'd with a wrong opinion touching things divine Conformably to both these says a late learned Author All Superstitious Falkener Libert Ecclesiast B. 1. Chap. 5. Sect. 2. §. 7. or other sinful honour of the Elements must be founded in embracing those false apprehensions and corrupt Doctrines which our Church rejects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refers to the inward sense and apprehension of our minds or if it must be distinguished between the thoughts of the mind and the passions of the Soul it is evident that fear arises from such opinions and apprehensions as administer to it Yea though superstition be as hath been said an excess of Religion and though this excess may discover it self in the practices of men yet the reason and that which occasions this excess is in the Opinion False Notions and apprehensions of God tempt men to try by undue ways to please him Men have a conceit that such services are more grateful to him than they are Or there is a superstitious observation of some Accidents as Prognosticks of Events because of an Opinion taken up that God Almighty does by such signs declare his pleasure or displeasure In all these Cases the First Seat of Superstition is in the Opinion and from thence it is derived into practice for did these false Opinions which thus mislead men cease by a better information of the understanding the practices and observances that depend on them would also cease or if they were continued they would be hypocritical or vain or any thing rather than superstitious For Example It is superstitious say we to worship an Image or to pray a Soul out of Purgatory c. because they are false and superstitious Opinions that induce men so to do If it may be supposed that men who opine right who do not in their judgment yield more to an Image than they ought and who do not in truth believe Purgatory may yet perform the same Ceremonies and make the same prayers I ask then for what reason are these things done If not for this reason because men are of opinion that the Image deserves it that the dead may be profited by their Devotions then is it a vain and ridiculous piece of Pageantry Or if some politick reason and secular Interest tempt men these ways what they do may be excused from Superstition because it is not intended for the honour of God and so is not performed as a part of his Worship but it is otherwise faulty because by pretences of Religion they advance their Interest and gain becomes their Godliness If in truth there be any Religious intendments in these performances then this is that which plainly renders them superstitious because they Originally proceed from superstitious Opinions This I have first said because upon this depends the Vindication I design of the Usages of the Church of England For if what is done in Divine Worship be not otherwise superstitious but as it proceeds from and is directed by superstitious Opinions then if it can be evinc'd that we are not guided by any such Opinions it will follow that our Rites and Ceremonies are void of superstition And this I trust to make appear in what next follows 2. The Doctrines upon which the Sect. 5. Conformity of the Church of England is established are not superstitious Opinions Of which matter I give this Account which I shall take to be sufficient till by an Enumeration of some other particulars of which I am not aware it be made appear that there are some other Doctrines that may be suspected of superstition which the Church of England in justification of her Conformity is obliged to maintain 1. All Circumstances relating to the Worship and service of God are not particularly determined in the word of God 2. Therefore notwithstanding the Determinations of the Holy Scripture some things do remain Indifferent in their own Natures 3. The Governours of the Church have power to