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
IMPRIMATUR Hic Liber cui Titulus A Discourse of Superstition c. May 11. 1678. Guill Sill R. P. D. Henr. Episc Lond. à sacris Domesticis A DISCOURSE OF Superstition With respect to the PRESENT TIMES WHEREIN The Church of ENGLAND is Vindicated from the Imputation and the Charge retorted not only on the Papists but also on men of other Perswasions By William Shelton Rector of St James Colchester LONDON Printed by J. M. for Jonathan Robinson at the Golden Lyon in St Paul's Church-Yard MDCLXXVIII To the RIGHT REVEREND FATHER in GOD AND RIGHT HONOURABLE HENRY LORD BISHOP OF LONDON One of His Majesties most Honourable Privy-Council c. May it please your Lordship THere is none to whom I owe account of my self and Studies more than to your Lordship as my Diocesan None to whom I more readily submit this Essay which endeavours to do Right to the Church of England whose Honour and Security is so great a part of your Lordships care as to challenge the acknowledgment of all Pens The Moderation of our Church which ought to be esteem'd her Glory in receding no farther from the Church of Rome than she has receded from Primitive Christianity is objected as a Crime by the eager men of the separation Our First Reformers were Wise men and Thanks be to God so are their Successors too Their Wisdom in the first compiling and late Review of our Liturgy has directed them to keep the mean between the Two Extreams of too much stiffness in refusing and too much easiness in admitting variations So by the good Providence of God have we been deliver'd from the superstitions of the Romish Church and so have we been preserved from a superstitious avoiding superstition As the Kingdom of England is famous for being the Balance of Europe so is the Church of England for being by a regular Reformation well fix'd in a due distance between the superstitious additions of the Church of Rome where Supremacy Infallibility and the Inquisition compel men to swallow Camels and the superstitious Abstinences of those who strain at Gnats and either will not Understand the notion of a thing Indifferent or will not rightly infer from it To evince this is the Design of the following Tract which in all humility I offer to your Lordships Patronage being thereto embolden'd by the Experience I have had of your Lordships Candor and Favour which by how much the less I have merited I ought the more to acknowledge God Almighty preserve your Lordship to a long Presidency in this Church and bless the joint labours and cares of the Right Reverend my Lords the Bishops to such an happy Repair of our Breaches that neither the Wild-Boar nor the Foxes may spoil our Vineyard to be such a defence upon the Glory of this Church that neither the Romanist nor Separatist may stain or darken it So prayeth Your Lordships in all Humility and Obedience W. SHELTON THE CONTENTS SECTION I. THE Occasion of this Discourse The Church of England charg'd with Superstition In the times of Queen Elizabeth King James The reproach restrain'd by a Canon to no purpose The Jealousy encreas'd in the beginning of Charles I. and in the time of the Covenant The design of this Discourse Pag. 1 SECT II. The use of the word first inquir'd into Then the nature of the thing How Greek Authours use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Smith's select Discourse Plutarch Max. Tyrius Antoninus Dr Hammond's Tract of Superstition consider'd What Latin Authors mean by Superstitio Tully opposes it to Religion Lactantius not agreeing with him in the reason of the word p. 11 SECT III. Other Etymologies Superstitio quasi super statutum Lucretius huffs at all Religion as super stans Nigidius Figulus account of the word Seneca Tacitus Suetonius Pliny take it in a bad sense so Festus and St. Paul St Austin differs not who comprehends many particulars under this General according to whom many superstitious observations obtain still in the World Three Definitions of superstition out of Aquinas Zanchy Ames to the same purpose Religion True Worship Superstition false worship p. 18 SECT IV. The Nature of the thing consider'd in several Propositions First Superstition is first in the Opinion then in the practice To which agree Morton Hooker Falkener The same practice superstitious or not as the Opinion is by which it is guided This the Foundation of what follows p. 28 SECT V. Second Propos The Doctrines upon which the Conformity of the Church of England is established are not superstitious Opinions Those Doctrines are as follows First All Circumstances relating to the worship of God are not particularly determin'd in H. Scripture T. C. gainsays but it is manifestly true Our Adversaries acknowledge and build upon it p. 34 SECT VI. Secondly Some things notwithstanding Scripture determinations do still remain Indifferent in their nature This denied by Bradshaw and Brook Bradshaw chang'd his mind but his followers propagate his first Opinion A gross mistake A Thing Indifferent not a mean between Good and evil but between Commanded and forbidden p. 40 SECT VII Brooks notion Optimum est eligendum not always true In divers cases no Best Many dishes at a feast Many Inns in a Town Many Shops in a City He that stays till he know which is Best will in many cases never determine because he hath nothing to determine him but his own choice The Ceremonies of our Religion not altogether so Indifferent but in specie neither Commanded nor forbidden p. 45 SECT VIII Thirdly The Church may make Determinations in things Indifferent Scrupled by Brooke whose Discourse of Episcopacy is again examin'd The weakness and Unworthiness of it detected Denied also by others Modest Discourse c. and Bagshaw but upon insufficient grounds p. 55 SECT IX This acknowledged by the Presbyterians in their Directory Confession of Faith Other Authors that have written since Acknowledged also by the Independents in their Confession of Faith 1658. p. 66 SECT X. Fourthly Where the Governours of the Church have power to determine they ought to be obey'd Zanchy and Calvin on our side When Zanchy would not have these things impos'd yet he would have them yielded to if impos'd rather than any man should quit his Ministry p. 71 SECT XI Calvin of the same mind Much for a stated Liturgy and Ceremonies which though he would have few yet those he finds fault with do not now obtain in our Church What he did not like he would have born with As the Surplice in Bishop Hoopers case and Unleaven'd Bread at Geneva p. 80 SECT XII Besides these M. Durell cites about 40. Foreigners all of the same Judgment As were also our Countreymen T. C. Humfrey Rainolds Knewstubs others And of late Mr Baxter These Testimonies concluded with St. Ambrose and St. Austin's determination p. 87 SECT XIII Fifthly It is lawful for the Church to appoint significant Ceremonies This denied by N. C ts How they differ from
inabilities a reason that our modern N. C ts in this time of Gospel light think an undervaluing of them Secondly That the several Churches of the same Dominion may appear to consent together Thirdly For a security against Innovators and in that also I wish they were not concern'd Upon this last reason Calvin adds that there should be summa quaedam doctrinae ab omnibus recepta quam inter praedicandum sequantur omnes ad quam etiam observandam omnes Episcopi Parochi jurejurando adstringantur ut nemo ad munus Ecclesiasticum admittatur nisi spondeat sibi illum sensum inviolatum futurum Extet praeterea communis Catechismi formula c. Which I thus accommodate to our Usage he could not think it unlawful to subscribe to the thirty nine Articles 2. Because some Ceremonies must accompany Divine Service it appears by the former words that he would have them stated too I conceal not his Opinion that he would have but few Ceremonies for fear of Superstition Nihil consultius video Epist 303. Dat. 1560. quam parcissimis Ceremoniis uti in Ecclesiâ satis enim Experientiâ constat quà m proclivis sit lapsus in superstitionem Now if any shall hence infer that Calvin if he were alive would judge us to abound in superfluous Ceremonies I oppose his former Letter to the Protector where he speaks de abolendis radicitus evellendis abusibus corruptelis of rooting out abuses but he instances but in three things Praying for the dead Chrism and extream Unction All which having now no place in our Church and it being undeniable that we are reformed to some greater degrees than in Edward the Sixths time we have fair reason to say that the present state of things is such as Calvin would not disallow at most if he would have advised to have omitted some of our Ceremonies yet in the same place where he desires Ceremonies should be few he adds Aliud vero est cum nobis jus non est admittendi aut repudiandi quod videbitur Si non licet obtinere quod cupimus feramus istos defectus non approbemus Where we are to obey and not to rule let us bear with those defects which we need not approve 3. But Calvin is the man who called some of our Rites Fooleries Because our N. C ts shall have liberty to make the most of that word I so translate it though others think it may be rendred Unfitnesses Let them take the advantage of it provided they will acknowledge that at the same time he calls them tolerable The words are in a Letter to some English Divines at Frankford in Queen Maries time In Anglicanâ Ep. 200. Dat. 1555. Liturgiâ qualem describitis multas video fuisse tolerabiles Ineptias Calvin being at a distance takes things as they were represented to him therefore he speaks of the English Liturgy according to the description they gave of it and there is some reason to suspect that they who gave him that account misrepresented the case I am not alone in the Imagination M. Durell is before me who View of Government c. p. 117. undertakes it at large But Calvin says moreover video fuisse so it had been he thought in Edward the Sixths time and who knows not what perfective alterations have been since made Suppose at most he did not like some things yet this is certain that he did not think it worth while to contend about them for so he says in the same Letter In Id. ibid. rebus mediis ut sunt externi Ritus facilem me flexibilem praebeo In such Indifferent matters as outward Rites are I am an easy man and ready to be perswaded And I give but Two Instances more that I may have done with him When he writes to Bullinger about Bishop Hooper's Scruples and troubles he says De pileo veste Ep. 120. Dat. 1551. lineâ maluissem ut illa etiam non probem non usque adeo ipsum pugnare idque etiam nuper suadebam Though I do not much like the Square-Cap and Surplice yet I wish Hooper had not been so fierce against them and so I lately perswaded him Yea in an affair of their own Beza reports him to have been of the same temper Some there were at Geneva who had upon some pretences introduc'd the use of Unleaven'd Bread and of that only at the Communion At this others were so offended that they inclin'd rather to stay away than Communicate Calvin who Bez. Vit. Calvini An. 1538. was then withdrawn from Geneva hearing of it advised them ne ob istud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 litem moverent sic obtinuit panis Azymi usus de quo etià m postea restitutus Calvinus nunquam contendendum putavit minimè tamen dissimulans quid alioqui esset magis probaturus He would not have them quarrel about such an Indifferent matter So the use of Unleaven'd Bread was established which when Calvin return'd again he did not think fit to make any disturbance about though he did not dissemble that he rather wished it had been otherwise It appears then Calvin was not so inflexible in all matters of Conformity as many of our Modern N. C ts are To Calvin and Zanchy it is easy to Sect. 12. M. Durell View of Government c. p. 119. deinceps add like Testimonies out of other Authors magnified by the N. C ts M. Durell hath brought about forty mostly Divines as it were into Council delivering their Opinions about Ceremonies and Circumstances of worship All unanimously agreeing against our present Dissenters that these things viz. the Surplice and Cross c. are not such for which a separation is to be made and if all do not speak to every particular matter in Controversy between us yet all speak to some and some to all by all which it appears that the Church of England is not condemned by the Reformed Churches beyond the Seas nay she is justified nay she is admired For the particular purpose of the Argument now in hand I offer a few of our own Countrymen and I cannot begin better than with T. Cartwright who is quoted as professing Burges Preface to Answ Rejoin'd p. 3 4. to oppose our Ceremonies as inconvenient but not as unlawful and therefore perswaded Ministers rather to wear the Garments than cease their Ministry and taught men to receive the Sacrament kneeling if they could not have it otherwise because though the gesture be as he takes it incommodious yet he says it is not simply unlawful Mr Sprint also assures us that Dr Humfrey Dr Rainolds Cassand Anglic. p. 163. Dr Sparks Dr Chaloner Dr Ayray Mr Chaderton Mr Knewstubs though they stood out and testified their dislike against sundry of the Ceremonies established yet they did in case of deprivation yield to them and studiously perswaded others in this case to this practice Of latter days Mr Baxter hath
Azorius such as these Purgatory Azor. Institut Moral Part. 1. lib. 8. Cap. 4. Transubstantiation Invocation of Saints worshipping Images Communion in one kind enough for Laicks c. Whereas the question may be again ask'd how shall we know that these are Divine Traditions after some other Rules Bellarmine wholly rests it upon the Bellarm. De Verbo Dei non scripto Cap. 9. Testimony of the Romish Church Ex Testimonio hujus solius Ecclesiae sumi potest Certum Argumentum ad probandum Apostolicas Traditiones From the Testimony of the alone Church of Rome may a man have a certain Argument to prove Apostolical Traditions Which rule I suppose he intends for the assuring us of Divine Traditions too for so he had before join'd them Asserimus in scripturis Id. ibid. Cap. 3. non contineri Totam Doctrinam necessariam sive de fide sive de moribus proinde praeter verbum Dei scriptum requiri etiam verbum Dei non scriptum i. e. Divinas Apostolicas Traditiones We assert that the scripture does not contain all necessary Doctrine whether about Faith or manners there is therefore moreover requir'd Divine and Apostolical Tradition From these premises I argue to the superstition of the Church of Rome Because they practise in their Sacraments and elsewhere upon superstitiâ—us opinions The Devotion of the Jews Isai 29. is thus challeng'd Their fear toward me is taught by the precept of men The Messages which God Almighty sent them by his Prophets were not the Rule of their worship but the Traditions of men were instead of the word of God And this was their Indebitus cultus their superstition This Text the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In vain do they worship me Matth. 15. teaching the commands of men and Doctrins St. Matthew hath alter'd the site of one word and there we read in application to the Pharisees In vain do they worship me teaching for Doctrines the Commands of men The case to which this quotation is there applyed is their making the Fifth Commandment of none effect by their Tradition That which God had made necessary by his Command Honour thy Father and Mother with that they dispens'd That which God had not made necessary by any express Declaration of his pleasure that was made necessary by their Tradition And this was their superstition To which the case of the Church of Rome is but too parallel They make the second Command of none effect by their Tradition of worshipping Images In other things they make that necessary which the written word of God hath not made so Some of which Traditions if they be not directly contrary to the word of God yet because they are arrogantly equalled and commanded to be received Pari pietatis affectu reverentiâ the practices that flow from these Doctrines cannot be excus'd from superstition as we now use the word and as they as well as we define the thing for an excess in Religion whereby men worship God after such a manner as they ought not 2. The second Account of their Sect. 20. superstition is that they ascribe an Efficacious sanctity to their Ceremonies Here also Instances will make it plain both that they are thus chargeable and that the Church of England does reject these Opinions The Doctrine of Rome is that the Cross is to be worshipped with the highest kind of worship Crux Christi in Aquin. tertia Pars qu. 25. Artic. 4. quâ Christus Crucifixus est tum propter repraesentationem tum propter membrorum Christi contactum Latriâ adoranda est Crucis vero Effigies in aliâ quââ—is materiâ priori tantum ratione Latriâ adoranda est The Cross whereon Christ was Crucified is to be worshipped with Latriâ both because of its representation and because of its touching the Body of Christ But the sign of the Cross elsewhere is to be worshipped only for the former reason which last words were well put in for it would be a wonder indeed if the sign of the Cross made at Rome should deserve worship propter Contactum This we contend is superstitious because the Opinions they have of the Cross are such For they ascribe such Effects to the Cross which neither the word of God ascribes to it nor any mans reason without the help of feigned Miracles or Traditions before accounted for would expect from it Take it in Bellarmin's words 1º Tres sunt Effectus Crucis Bell. de Imagin Sanctorum lib. 2. Cap. 30. mirabiles Terret fugat Daemones 2º pellit morbos omnia mala 3º Sanctificat ea quibus imprimitur There are Three wonderful effects of the Cross First It frights and seares away the Devil Secondly It drives away Diseases and all Evils Thirdly It sanctifies those things upon which it is made The first of these effects he ascribes to it for Three Causes Ex apprehensione Daemonis Ibâ—â— ex Devotione hominis ex Instituto Dei From the apprehension of the Devil from the Devotion of man from the Institution of God So that they suppose the appointment of God hath empowr'd the Cross to scare the Devil The power of sanctifying that upon which the sign of the Cross is made he makes parallel with the power which he supposes in Reliques Sanctificantur Ibid. aliquo modo ii qui tangunt Reliquias which he hath the confidence to assert upon the Authority of the Fathers Our 30th Canon as hath been said rejects these superstitions and errors Which superstition we therefore lay to their charge because they ascribe an effect to a certain Cause without a sufficient warrant That the sign of the Cross hath not naturally in it self any power of sanctifying or curing Bellarmine can't but acknowledge Signum Crucis operatur mirabilia non ex Id. ibid. virtute suâ naturali quam habet ut figura quaedam sed ut signum divinitus Institutum The sign of the Cross works wonders not as a certain figure by any natural virtue but as a sign appointed of God Here is then superstition to esteem the sign of the Cross more holy than indeed it is to believe it to have such a relation to God which it can't be prov'd to have to ascribe to it a virtue which no syllable in the H. Scripture declares to us And who hath known the mind of God any farther than he hath been pleas'd to reveal it to us Estius makes a little attempt to deliver Estius in sentent Tom. 3. Distinc 37. Sec. 8. such like Ceremonies as this is from superstition Si debito decentique modo exspectetur effectus aliquis à Deo etiamsi naturali virtute haberi non potest nulla est superstitio If the effect be expected in a due and decent manner though the cause cannot by any natural virtue produce it it is no superstition So he says the Church does consecrate Salt and Holy-Water c. because