Of Superstition, Treatise
OF SVPERSTITION.
foreign.
OXONIENSIS ACADEMIA
SAPIENTIA FELICITATIS
OXFORD, Printed by HENRY HALL Printer to the UNIVERSITIE. 1645.
OF SVPERSTITION.
SUPERSTITION being a crime ſo ordinarily charged on thoſe whoſe Conſciences§ 1. aſſure them that they are faire enough from the guilt of it, it will be an Act of double charity, firſt to the honeſt calumniated Proteſtant, Secondly to the contumelious unjuſt defamer of his beſt actions, to conſider a while of this matter, and firſt to enquire what is the naturall importance of the word in Latine and Greeke, eſpecially as we finde it in the New-Teſtament.
Superſtition in Latine is moſt clearely according to the uſe and Origination of the word,§ 2. Superſtitum Cultus, The worſhip of ſome departed from this World, ſuppoſed yet to have life in another, This is obſerved and acknowledged amongſt many others by Lactantius, and made probable even by the different conceipt of Cicero, who deduceth the word from the practice of thoſe that uſed to pray whole daies together, ut ſibi liberi ſuperſtites eſſent, that their children might outlive themſelves; by that acknowledging the truth of the Etymologie from the word [Superſtites] but diſguiſing it into a ridiculous phanſy, out of feare, ſaith St. Auſtin, to condemn the practice of the Romans, among whom he lived. Theſe Superſtites, § 3.whom the Heathens thus worſhipped, were by them called Heroës, men of worth and excellency foreign, aſſumed into the ſtate of Gods, but among Chriſtians the Soules of the Saints departed, quae ſuperſunt corporibus; which when their bodies are buried in peace, are imagined to live for evermore. And the worſhipping of theſe (as among the Papiſts 'tis moſt ordinary) is moſt properly called Superſtition. And in that ſence I conceive it is, that in ſome authentique writings of our Church, the Idolatrie and Superſtition of the Papiſts is cenſured; by Idolatrie meaning the worſhippe of Images among them, and by Superſtition the worſhippe and prayers to Saints departed. A cenſure authorizable by that part of S. Auſtin's words, De Doct. Chriſti. l. 2. Superſtitioſum eſt quicquid inſtitutum eſt ad colendum, ſicut Deum, Creaturam, partemve ullam creaturae. Superſtition is the worſhipping a Creature as God, or any part of a Creature. By the latter of which I know not what he ſhould meane ſo probably, as thoſe ſuppoſedly deified parts of Creatures, the ſoules of dead-men.
The Greeke word parallel to this is foreign,§ 4. which literally is,De ver. Relig. as S. Auſtin defines the Latine Superſtition, Daemonum Cultus, the worſhip of Daemones.
The full importance of which muſt be taken,§ 5. 1 from the various uſe of the word foreign. 2 of the other word [foreign] ingredient in the compoſition.
foreign Signifies ſometimes in a wider ſence a God, § 6.as generally among the Poets, Juno and Apollo and Minerva, and all beſide the ſupreme Jupiter, are numbred among Homer's foreign. This Maximus Tyrius demonſtrates at large, and adds foreign ▪ that there are a great flock of thoſe foreign. Somtimes 2. in a ſtricter ſence the Angels, as 'tis uſed among the Philoſophers, eſpecially the Pythagoreans & Platonicks; for ſo the deſcription of them in Hierocles, & Maximus Tyrius, & Plotinus, & Proclus will evidence, particularly that every man's proper tutelary Angel the foreign or foreign or foreign, as Plotinus calls him. The cohabitant or domeſtick Daemon or Angel that is allotted us.
A thing ſo frequent among thoſe Philoſophers,§ 7. that the word foreign, Philoſophy, Col. 2. 8. ſeemes to me to be directly all one with foreign; worſhipping of Angels v. 18. And ſo thoſe two exhortations in thoſe two verſes to be coincident, foreign in one (which we render receiving of reward) being aequipollent to foreign, ſpoyling in the other, only in diverſe notions. The firſt referring to prizes in the Olympick games, the other to ſpoyles in warre. the reaſons of which conjecture it will not be ſeaſonable here to inſert.
And thirdly againe the departed worthies, § 8.which (beſides the frequency of that acception among the Philoſophers) may ſeeme to bee meant Apoc. 9. 20. where the foreign, which are ſaid to be worſhip't, are joyn'd with Idols of Gold, &c. and communicate with them in their effects and liveleſneſſe, that they neither ſee, nor heare, nor walke.
To theſe ſences might be added that other moſt vulgar for evill ſpirits, agreeable to which, is that definition of foreign,§ 9. in the Etymologicum magnum, that 'tis foreign, a care & feare of evill ſpirits. And a fifth leſſe frequent, yet to be found among the Philoſophers, for wiſe men here in this life, which Hierocles deſcribes at large under the Title of foreign earthly ſpirits, or Daemons.
Now the word foreign refers indifferently to the three firſt of theſe,§ 10. and ſignifies the worſhipping either of the many Poëticall Gods, or Angels, or Dead-men, or indeed any thing but the one ſupreme God. Thus is it ſaid of the Gentiles, 1 Cor. 10. 20. That what they Sacrifice, they Sacrifice foreign, and not to God. i. e. not to the one true God. And in the booke of Baruch 4. 7. Offering foreign, and not to God. where (as alſo in many other places of holy writ) 'tis not proper to render it [Devils or Infernall Spirits] but (with Mr. Mead) Damons, meaning thereby eyther Angels or Dead men, or any thing elſe beſide the true God. Which ſeemes to be expreſs't Rom. 25. by worſhipping the Creature foreign, beſides (not as we render more then) the Creator.
Thus when S. Paul tells the Athenians Acts 17. 22. foreign,§ 11. I conſider and behold you in all things (or in all that I ſee of you) as men that are more ſuperſtitions then any other. Hee meanes they worſhip't more Gods or Daemons then the Romans, or any other ſort of Heathen people; or were more devout, more pious in the Heathen worſhips then any others; for ſo it followes foreign, v. 23. Yee worſhip: and ſo indeede 'tis generally atteſted by the Greek writersaPauſan. in Atticis p. 15. foreign, foreign p. 22 Philoſtratus if Apollonius l. 4. c. 6. foreign. & Strabo. foreign. &c. Max. Tyr. foreign. Pauſanias, Philoſtratus, Strabo, Max. Tyr. &c. That the Athenians were more religious then other people, at leaſt were more hoſpitable to new and ſtrange Deities, then the Romans, who (ſaith Dionyſius Halicarnaſſeus) were ſo averſe from all forreigne Deities (unleſſe ſome few that their anceſtors had from the Grecians) that they might bee more truely ſaid foreign to bee haters of ſuch kinde of hoſpitalitie or admiſſion of forreign Gods, then lovers of it.
So Acts 25. 19. Feſtus or Saint Luke in his ſtory ſaith, That the Jewes had certaine foreign, Quaeſtions, or Accuſations againſt Paul foreign, concerning his owne Religion, or Superſtition, or worſhip, peculiar to him from them, and (as it followes to explaine what they meant by the word) foreign, Of one Jeſus that was dead, puting him under the vulgar notion of a foreign or dead Heros, and ſo meaning the worſhip of him by foreign.
Beſide this method of examining the ſence of this word, another I mentioned by obſerving the force of the word foreign, the former part in its compoſition, which though it ſignifies ſimply to feare, (and therefore the word is rendred by Heſychius foreign, fearing God, or Religion in generall; by others foreign, The feare of God & Daemons) yet perhaps may be ſet ſomtimes to import a cowardly trembling feare; and ſo may have an influence on the word in ſome Authors. Thus the Etymologiſt, foreign, the ſuperſtitious man is religious and cowardly,Strom. p. 377. Feares the Gods, § 12.and is afraid of them; and Clemens foreign,§ 13. Superſtition is a paſſion, being a feare of the Daemons; and Theophraſtus foreign 'tis a cowardly feare of the Daemon. Thus Maximus Tyrius having compared a pious man to a freind, Char. cap. foreign:a ſuperſtitious to a flatterer, [foreign] he explaines the meaning in the words following, the pious man comes to God foreign without feare, the ſuperſtitiſtitious foreign with much feare, foreign, &c. dreading the Gods as ſo many Tyrants. according to which notion of the Greeke word, Saint Auſtin is affirmed to ſay, Deum a religioſo vereri, a ſuperſtitioſo timeri. The Religious man reveres God. the ſuperſtitious is afraid of him; and conſequently to that, Religio Deum colit, ſuperſtitio violat. Religion is the worſhiping of God, Superſtition the wronging and violation of him. So againe Plutarch. foreign. The Atheiſt thinks there are no Gods,In Alex▪ but the ſuperſtitious wiſhes there were none, but in ſpight of his Teeth beleeves that there are. An argument whereof is, that he is unwilling to dye. Where the beleeving of any puniſhment after this life is the maine peice of Superſtition.
I conceive my ſelfe able to give the reader ſome light in this matter,§. 14. by what I have gathered out of ſome ſcattered foreign of Epicurus's Philoſophy,Cic. l. 2. Academ. Quaeſt. and it is this: Epicurus, we know,Sic ille deum opere magno liberat, & me timore; Quis enim poteſt, cum exiſtimet a Deo ſe curari non & numendivinum horrere? &c. Cic. Ib. Intelligitur a beatâe immortalique naturâ & iram & gratiam ſegregari qut quibus remotis nullos a ſuperis impendere metus. Cic. l. 1. de nat. de. was willing to rid God of the trouble of a providence or care of humane affaires, reſolved that all things were done naturalibus ponderibus, & motibus, by naturall weights and motions, and conſequently that men were to revere and adore God for his greatneſſe, and excellency, and be atitude, and immortality, and tranſcendent beauty; but not to feare, or dread, or be affraid of him. Of thoſe therefore that differed from him in judgement, as they which thought there was no God at all, were the downe-right foreign, and for that by him cenſured; ſo thoſe that beleived a providence, and conſequent to that, rewards and puniſhments, he rejected alſo, as the other extreme, under the title of foreign, or Superſtitious, or fearers of a deity. This appeares by ſeverall paſſages in Cicero and other of the ancients out of him, and by what we finde in the lives of the Epicureans in Laërtius. In Cicero l. 2. de nat. de. ut Superſtitione liberatem, &c. to be freed from Superſtition, is explicated by metum omnem Deorum pulſum eſſe, to have all feare of the Gods baniſhed from us. L. de fin:And againe having deſcribed the wiſeman to be ſuch as can ſine metu vivere, live without feare, he repeates it againe in theſe other words, Omnium rerum naturâ cognitâ levamur Superſtitione, liberamur mortis metu, the knowledge of the nature of all things (and among them of God himſelfe) frees men and releaſes them from Superſtition and the feare of death. This in the ſame booke he calls metum religionis, Impoſuiſtis in cervicibus noſtris ſempiternum Deminum quem dies & noctes timeremus, Quis enim non Timeas omnis providentem, curioſum & plenum negotij Deum? Hinc foreign, Hinc foreign qui tanta imbueremur ſuperſtitione, ſi vos audire vellemus at, &c. His terro ibus ab Epicuro ſaluti non metuimus eos, quos intelligimus nec ſibi fingere ullam moleſtiam, nec alteri quaerere &c. Cic. l. 1. de Nat. De:feare of Religion, or ſuch a feare as the beleiving Gods providence was apt to beget in men, (eſpecially in thoſe which did what they ought not) viz. terrors and expectations of evill from God, which they which tooke it to be an errour in divinity (as Epicurus did,) muſt needes count a very uneaſie, unpleaſant errour, and ſo as much diſlike Superſtition, i. e. a religion that brings ſo much affliction to their lives, as any man now adayes doth under the moſt odious notion of it.
Agreeable to this is that of Ariſtippus and the Cyrenaici in Laërtius, which upon the ſame principles reſolve that it is the part of a wiſeman neither to be moved with envy, nor to be ſuperſtitious, and afterwards explained the [foreign] being without Superſtition by foreign, putting off all feare of death, and as a foundation or conſequent of that feareleſſeneſſe, a reſolution that nothing is by nature juſt or unjuſt, but only foreign, by poſitive law or cuſtome, and from thence never doing any (foreign) unbecoming thing, never admiting any unfaſhionable peice of Piety on contemplation of any Mulct or danger.
Whereupon it is, that Lucretius an Epicurean Philoſopher ſpeaking of the eternity of Torments threarned in another world, confeſſeth that, if that were true, there would be no way of reſiſting the religions and threats of the Divines. Nam ſi nullum finem eſſe putarent Aerumnarum homines, nullâ ratione valerent Religionibus atque minis obſiſtere vatum. §. 15.Makeing that beleife of the infinite Torments in another life, §. 16.and the menaces of the Preiſts attending it, to be the Religion or Superſtition, that was to be confuted and baniſht out of the world. And I wiſh 'twere now uncharitable to ſuſpect, (what the actions of many makes too viſible) that the abhorring of Superſtition (which men we boaſt of, and by which they ſo diſcriminate themſelves from other men) hath at leaſt brought them to this piece of Epicurean faith, To diſcarde all feare of another life as a relicke of ſuperſtition, & to reſolve with him in Plutarch, foreign. Vnbeleife and contempt of all that is Divine is a ſhrewd fault indeed but on the other ſide Superſtition is a ſhrewd fault too, the ſhrewder of the twaine, and meant by ſuperſtition what you had even now from the ſame Author. The feare of death, or any ill thing after it. But this by the way.
This generally is the notion of foreign,§ 17. Superſtition. (and the ſame of Religion too) among the Antient heathen writers when either Epicureans or Atheiſts ſpeake of any Religion, or thoſe who are neither ſpeake of ſome kinde of Religion which they do not like. For in both theſe caſes whatſoever they ſee men of other perſwaſions doe, which they like not, or thinke them not bound to, they call it ſtraight their Superſtition or Religion.
Thus in Plutarch's Tract foreign,§ 18. it goes indefinitely for Religion, but particularly for ſome fearefull apprehenſions of the Gods, which he makes to be contrary to Atheiſme, and to offend as ill in the other extreame; a being awed with ſome frightfull Doctrines to do ſome things which he thought not men obliged to, an Aſtoniſhment of ſoule, looking on the Gods as ſo many foreign, furies or ſprights, conceiving them to be cruell, bloudy minded, and other ſuch things, which rather then he would beleive, he profeſſeth he would wiſh there had beene never a man in the world, foreign, and that Plutarch himſelfe had no being. All which are but odious expreſſions faſtened on thoſe practiſes of Religion which he did not approve of, and the very ſame that Epicurus before him had laid upon Religion or beleife of Providence.
Among theſe he mentions keeping of Sabbaths, § 19.and caſting on the face, or Proſtrations, particularly that ſo ſtrict obſervation of the Sabbath among the Jewes, that when they were Invaded by the Enemy they would not riſe from their ſeates foreign, tyed and bound by their Religion or Superſtition as with a Net, that they could not move. And then adds the killing and ſacrificing of children which by the deſcription one would thinke referred to the cuſtome in the valley of Hinnom, or Tophet mentioned in the ſcripture.
§ 20.And ſo have we paſſed through the ſecond part of our deſigned courſe or method to finde out the meaning of the word.
§ 21.From whence it appeares that the word in Greeke and Latine both in the claſſicall Authors and the ſcripture uſe is ſet to ſignifie one or more of theſe ſeveralls.
§ 22.In generall Religion or worſhip of God without any cenſure or marke ſet upon it of true or falſe; agreeable to which is that of the old Greeke and Latine Lexicon found at the end of ſome of Cyrills workes foreign, Superſtitio, Religio, rendring it, indifferently by thoſe two words. And what Stephanus obſerves of Cicero that he renders foreign Religio, and that in Athenaeus foreign is religione teneri, (and thereupon Budaeus, hath ſo rendred it) and an ancient gloſſary, foreign. To which purpoſe a conſiderable place there is in Polybius a grave and an excellent heathen writer who ſpeaking of the Romans l. 16. p. 497. and giving his opinion of their government that it excelled other commonwealths extremely foreign in the opinion and apprehenſion they had of the Gods, expreſſes what it was, he ſo commends in them, foreign, I meane ſaith he, their Superſtition, which foreign, was raiſed ſo tragically, or to ſo high a pitch, foreign &c. was ſo farre taken in both to their private and publique affaires foreign that it was no leſſe then an exceſſe. Where although (that I diſguiſe not any part of his words) it be by him affirmed, that this was foreign, made matter of reproach to the Romans among other men, as indeed every thing in Religion is ſpoken ill of by thoſe who are of other perſwaſions and practiſes) yet 1 that which thoſe others are ſaid to reproach in the Romans is their foreign or exceſſe, or that which others counted to be ſo, and not foreign it ſelfe, and ſecondly Polybius himſelfe doth not only commend and extoll extremely (foreign) both the foreign and the exceſſe of it, but attributes much of the good government of that nation to it, and that it doth foreign, keepe their affaires in good order and compaſſe. If any doubt be made of this importance of this place, I ſhall then, inſtead of farther aſſerting it, adde one other to it which ſeemes to beyond all exception to demonſtrate the word to be uſed in a good ſence, it is in Diodorus Siculus bibl. l. 5. p. 305. Where ſpeaking of the ancient ſoules he taketh notice of one ſpeciall thing in them in their behaviour toward the temples of the Gods, Their lies (ſaith he in their Temples) a great deale of gold conſecrated to the Gods, which yet no one of the natives toucheth foreign through their ſuperſtition or Reverence they beare their Gods, foreign although theſe country me hare extremely covetous. Which words muſt needes ſet a good notion on foreign to any that do not count ſacriledge a good quality, and abſteining from that a vice or ſcrupuloſity. The onelyonly thing I can foreſee poſſible to be objected to it is, that the not touching of the gold may be ſuch a ſcrupuloſity, but that will be ſoone anſwered by puting the reader in minde that foreign to touch ſignifies to take away, and that it doth ſo in this place appeares by the addition of the mention of their covetouſneſſe which ſurely would not put them upon the deſire of touching only, but alſo of taking it away.
Secondly the worſhip of the deified dead men and Angels which the Heathens tooke to be true Gods,§ 23. but the Chriſtiſtians do not, and therefore ſaith the Etymologiſt, foreign. The word among the Heathens is taken for a good thing, but among Chriſtians for impiety.
Thirdly, any part of Divine worſhip, § 24.which in obedience to his God, or for feare of vengeance from him, any worſhiper doth performe to him. A thing which every ſect or ſort of people liking in themſelves, but diſliking in others of a diſtant worſhip, do either honour or defame with the Title (as of Superſtition, ſo) of Religion alſo.
Fourthly,§ 25. A trembling feare of Gods puniſhment due for every ſinne, which the Epicureans were willing to ſcoffe out of the world, leſt every man being a ſinner, every man ſhould be left to terrors and aſtoniſhments of Conſcience, and ſo looſe that foreign, that tranquillity and eaſe of life, which they propoſed to themſelves as the cheifeſt good.
To which I need only adde a fifth not yet tourcht upon,§ 26. The uſe of magicall Spells, Ligatures, Characters, &c. (of auſpicious and ominous dayes the not obſerving of which Heſiod makes to be impiety,foreign. foreign (that whole booke being a direction to that purpoſe) foreign ) & all the obſervations and bookes of the Augures and Aruſpices, a Catalogue of all which Clemens Alexan: (Strom. 3. p. 312.) tells us, was to be ſeene in a Comedy of Maenanders called foreign, in which he ſcoffes at thoſe that make every Accident almoſt foreign a preſage, or ſigne of ſomething, divining by the flight of birds (foreign, in Homer,) by the feeding of chickens, as in that famous ſtory of Valens which coſt ſo many men their lives for having names which began with thoſe letters which the chicken peckt at on the table: to which you may adde the foreign by ſtriking a ſtafle againſt the ground; to which tis thought the Prophet referred, Hoſ. 4. 12. and foreign, and a many more collected by learned men out of their bookes, and the reſt of the foreign auſpicious ſignes, ſuch as foreign, lightning on the right ſide in Homer Id. foreign. The like with more eaſe you ſhall finde in Saint Auſtin de Doctr. Chriſtiana l. 2. under the Title of Significationes ſuperſtitioſae, ſuperſtitious ſignifications, which ſaith he Epiſt. 73. ad ſerviendum Daemonibus adhibentur, are uſed to ſerve the Devils, and thence it ſeemes are called Superſtitious, and they that uſe them foreign in Suidas, ſuperſtitious obſervers of ſignes.
All which being thus premiſed,§ 27. three things there are in our moderne cuſtomary uſe of this word among men, that will appeare very inconſequent and improper at leaſt. Firſt that Superſtition ſimply and abſtractly taken ſhould be reſolved in all Authors to ſignifie ſomewhat which is evill; That ſinne particularly of Falſe-worſhip. Whereas firſt thoſe that uſe the word to expreſſe their owne worſhip either of God or Angels, or Saints, conceive that to be a creditable word, or elſe would not call it by that name, and the Etymologiſts even now affirmed that among the heathen foreign 'Tis taken for a good thing, and for religion in generall. And ſecondly When Saint Pauls Religion, or Chriſtianity it ſelfe is called by that name by Feſtus an heathen Acts 25. 19. it appeares not that he did uſe that word as an accuſation, or in an ill ſence, but only in generall to ſignifie Pauls Religion, or ſomewhat in that different from the Religion of the Jewes, and no whit leſſe favoured by him then the Jewes Religion. For he that reades the ſtory, ſhall ſee that he rather favoured Saint Paul's part againſt the Jewes, or at moſt doubted whoſe ſide to judge on, ſo farre is he from prejudgeing Saint Paul's cauſe, or his Religion in compariſon of theirs, or expreſſing that by this word. Thirdly Saint Paul himſelfe Act. 17. 23. ſaith, they do foreign worſhip the true God, though ignorantly, taking him for a foreign, as the reſt of their many Gods were) whom he had called foreign. Fourthly he calls them foreign, more religious then other men, not in relation to any vitious rite or performance, where in they exceeded others, but in relation to their worſhiping the unknowne God, which others worſhipt not, which ſaith he was the true God of heaven whom he preached,§ 28. though the truth is they knew him not.
A ſecond inconſequence is, that the uſe of Ceremonies or Rites in the worſhip of the true God, if they be not diſtinctly preſcribed either by the example or precept of Chriſt, ſhould 1 be called ſuperſtition, then without farther matter of accuſation be condemned only for deſerving that Title. Whereas firſt there is no example in the Scripture, nor ancient Authour nor ground in the nature of either Greeke or Latine word to affix that Title to that matter (Superſtition to unpreſcribed Rites) or if there were, yet ſecondly no Authority to defame that Title, being ſo applyed; or to conclude every thing evill that were called by it, unleſſe it might appeare to be in it ſelfe evill, abſtracted from the Odium of that Title.
The Third Inconſequent thing is,§ 29. that men on pretence & in the name of Piety ſhould abſtaine from ſome obſervances (in themſelves and their owne nature acknowledged to be indifferent) as ſuperſtitious, either becauſe they are commanded by lawfull authority, or at moſt, becauſe they are or have been uſed by Papiſts; And yet themſelves not expect to be accompted ſuperſtitious in hating and deteſting and not daring to practice any one of them (and that ſometimes for no other crime but becauſe they are by lawfull authority commanded to practice them) but as ſtrictly obligeing themſelves to do the contrary ſometimes that which Anabaptiſts, and other Perſons (1 not in authority, ſecondly as much or as well condemned by our Church both for doctrine and manner of worſhip as the Papiſts) are wont to doe; Whereas in things indifferent, firſt it is certainely as criminons, and Superſtitious to place piety in the Negative, as the affirmative, in not kneeling, as in kneeling; in abſteining ſcrupulouſly from Ceremonies, as in uſing them as ſcrupulouſly, And ſecondly 'tis as dangerous a kinde of dogmatizing to teach the neceſſity of abſtinence from lawfull unprohibited Ceremonies, as from lawfull unprohibited meates, Col. 2. And thirdly it is not imaginable that the intervening of a command on one ſide and not on the other, ſhould leave the Superſtition only on that ſide, where the command lies, for then the Superſtition muſt conſiſt in obeying lawfull magiſtrates, or elſe the magiſtrates themſelves be the only Superſtitious Perſons in commanding. Either of which acts (either of giving or obeying commands in things indifferent) if it were acknowledged a fault, might ſure be Adultery, or Witchcraft, as well as Superſtition.
If to all which hath beene ſaid in this matter,§ 30. it be ſtill objected, that ſuperſtition may and doth in ſome authenticke writers either ſacred or profane ſignifie a nimiety or exceſſe in Religion, I ſhall breifely make this returne.
1.§ 31. That the word Superſtitious may indeed denote ſuch exceſſe from the force of the termination [oſus] and ſo alſo (ſaith Agellius out of Nigidius Figulus) the word Religioſus denotes; but then, firſt, by that Grammaticall obſervation I might conclude, that Superſtitio denotes this no more then Religio doth; Nay ſecondly, that 'tis Agellius his animadverſion upon Nigidius Figulus, that all ſuch exceſſes are not culpable, nor conſequently all words of that termination to be taken in ill ſences.
But then Secondly,§ 32. granting the word to be thus uſed by ſome Authors, I muſt firſt ſay, That ſome, and thoſe not of the meaneſt of the ancient Heathens (as appeares by what we produced out of Cicero) did it on that ground of Epicurean Divinity, Gods no providence, no puniſhments in another life, to which it was but conſonant to condemn all ſuperſtition (becauſe all feare of God) for a Nimiety in opinion firſt, and then in practice. 2ly. that for other later chriſtian writers the uſe of a word in this or that ſence in ſome Authors, is ſo ſlight and caſuall a thing, that it muſt not be thought ſufficient to faſten an ill character on any thing, to which thoſe Authors have applyed it, unleſſe that thing be firſt proved to be ill by ſome other Topick. Thirdly, that thoſe Authors which come home to the point in hand, are ſo few or ſo moderne & of ſo ſmall authority, that they would ſcarce be worth producing. Fourthly, that this ſuppoſed Nimiety, or exceſſe in matters of Religion may be reduced to theſe two ſorts, as conſiſting either in the degree, or in the number of Actions; either in the quality or quantity: in the intenſion or extenſion.
If it be ſuppoſed in the firſt kinde onelyonly,§ 33. then I ſhall without ſcruple deny, that there is any ſuch thing as Nimiety or exceſſe in Religion. There is no poſſibility of being Religious in too high a Degree, of praying too fervently, or too often. For though the Meſſalians or Euchitae were condemn'd in this matter, yet 'tis cleare, that that which was their crime, was not that exceſſive practice, but the laying that obligation upon themſelves and all others, to be allwayes a praying, upon authority of that Text [Pray continually] which being by the Apoſtle delivered in reference and in analogie to the continuall i. e. dayly Sacrifices, was by them miſinterpreted and applyed to uninterrupted, inceſſant powring out of Prayers. And againe though 'tis poſſible alſo, that in too frequent or intenſe a practice of holy Duties ſome incident fault there may be, as for example, if by ſo doing a man neglect the Duties of Charity or of his owne particular calling, yet then alſo 'tis cleare that this fault is the neglecting of thoſe Duties, and not the Exceſſe of Devotion (to which this neglect is but extrinſecall and accidentall, and ſo not fit to deprave the nature of that devotion it ſelfe) which you will diſcerne by this, that if that ſuppoſed exceſſe might be ſeparated from thoſe adherent Neglects or Omiſſions, it would then never be accounted criminous, no man that diſcharges all his other Duties will ever be ſaid to be too zealous, or to pray too often; and that he doth not diſcharge thoſe Duties, though a fault it is, and an argument of partiall hypocriticall obedience in him that is wilfully guilty of it, yet ſure not properly the ſinne of ſuperſtition. For 'tis Saint Auſtin's argument againſt Cicero (who thought that the praying day and night, ut filii eſſent Superſtites, was ſuperſtition) de Civi. l. 4. c. 30. Si Superſtites dicti, qui dies totas precabantur & immolabant, nunquid non & illi qui inſtituerunt deorū ſimulachra? If 'twere Superſtition to pray and ſacrifice whole daies together, then ſure they were ſuperſtitious alſo that ſet up thoſe Images of the Gods to which they ſo Prayed and Sacrificed, intimating his opinion that the frequency of Prayer could not be Superſtitious, unleſſe the worſhip and inſtitution it ſelfe were Superſtitious: that is the Gods or Images to whom they thus pray'd, falſe Gods.
§ 34.But if this exceſſe be ſuppoſed to be in the extenſion, i. e. the taking in too many things, to wit too many Rites and Ceremonies, &c. into the ſervice of God, I ſhall then ſay. Firſt, that by this it ſeemes to be granted, that the Rites and Ceremonies themſelves are not ſuperſtitious, but only the multitude of them. I make ſuch haſt to aſſume this as granted, becauſe I conceive it ſuch a reaſonable poſtulation, that I would perſwade my ſelfe no pretender to rationall diſcourſe would deny it me; it being demonſtratively as impoſſible to deveſt Religion of all Rites and Ceremonies wholly, as to performe the duty of Prayer in a humane body, and yet to doe it at no time, in no place, with no geſture.
§ 35.Or if our oppoſite Brethren will diſtinguiſh betwixt Circumſtances and ſignificant Ceremonies, and onelyonly diſclaime the latter; Then firſt they muſt fall out with their freinds who generally uſe elevation of the hand in taking of Oathes, and that is a ſignificant Ceremony. And ſome of them aſſert the neceſſity of ſitting at the Sacrament as ſignificative of their aſſurance of their Familiarity with Chriſt on Earth at his ſecond comming. And ſecondly, they muſt affirme it to be a fault too in a Ceremony, that it is ſignificative, which ſeemes very unreaſonable alſo.
For the ſignificancy of a Ceremonie may be of three ſorts.§ 36. Firſt, when it naturally ſignifies the thing which I am about, and properly floweth from it; as the lifting up the eyes to Heaven floweth from zeale in Prayer, and ſignifies or expreſſeth it; and no ſober man would ever thinke fit to quarrell with that for being ſignificative, or to preſcribe limits to the uſe of ſuch kind of Ceremonies. Secondly, When by the cuſtome of the place it becomes in like manner alſo ſignificative of the Action in hand. As, among us, kneeling ſignifies humility, &c. and to blame ſuch a ſignificancie againe, or ſuch a Ceremonie, becauſe it is ſignificative, were as irrationall, 'Twill not be fault in any thus to uſe it privately himſelfe, or being a Magiſtrate to preſcribe others (for decency and uniformity) the uſe of it. Thirdly, when it is ſet to ſignifie ſomething elſe, whether that which it ſignifies be matter of Chriſtian Doctrine; as in the Antient Church, the cuſtome of ſtanding in the Church betweene Eaſter and Whitſuntide, was deſign'd to ſignifie the Reſurrection of Chriſt; or whether it be matter of promiſe, as the Types in the old law were of Chriſt to come; or whether matter of fact & Story, &c. and then alſo to quarrell with the ſignificancy of them, and diſlike them more then if they were empty and unſignificant, is Firſt, very irrationall againe (for it will not bee more fault to have ſome profit in them, then to have none.)
Secondly, it will lay a cenſure upon the Types of the Law appointed by God himſelfe,§ 37. for they were ſuch; And though thoſe particulars are now out-dated by the comming of Chriſt whom they ſignified, yet ſince others that are now ſtill ſeaſonable by ſignifying and commemorating ſomewhat paſt, or prefiguring ſomwhat yet future, will by that Analogie and proportion which they hold with thoſe which were then lawfull, be evidenced to be lawfull too.
The not obſerving of which matter,§ 38. and of the ſole reaſon why the old Jewiſh Ceremonies, Circumciſion, &c. are interdicted us Chriſtians (not becauſe ſignificative Ceremonies are toto genere unlawfull, but becauſe the obſerving of thoſe particularly which foreſhewed Chriſt, and teaching the neceſſity of obſerving them, would bee interpretative the denying of Chriſt; or that the Meſſias was come) is conceive, that which hath given occaſion of the miſtakes of thinking ſignificative Ceremonies to be now unlawfull; which errour if upon this advertiſement it may now be reformed, and this ſo reaſonable a poſtulation for the lawfulneſſe of Ceremonies ſignificative be thus granted, the greater part of this preſent Controverſie will be at an end; for I ſhall not then bee Advocate for the multitude or aboundance of that laſt ſort of ſignificative Ceremonies, but rather give my full vote to the confirming of the old rule concerning them, that they bee paucae & ſalubres, few, & wholſome; and particularly few for theſe Reaſons.
Firſt,§ 39. becauſe there are really not many ſuch wholſome Ceremonies to be found; Secondly, becauſe thoſe that by Lawe are received into the Church, are but very moderate for number; which with me hath no ſmall Authority. Thirdly, becauſe 'tis not impoſſible that the number may encumber the Soule, by buſying it about many things, and ſo diverting it from the One great Neceſſary. Fourthly, becauſe the multitude of ſuch was counted a Burden to the Jewes. Fifthly, becauſe it ſeemes ſometimes to bee an ill ſymptome of ſome inward neglect, to ſpend overmuch Care and Time in the Outer-waſhings; as in the Phariſees it is noted to have beene; And as Ariſtotle obſerves of the inſectile Animalls, that the want of blood was the cauſe that they ran out into ſo many leggs.
But then Secondly,§ 40. I muſt add by way of caution, that in this matter men are ſometimes miſtaken (as Miſers are in judging of exceſſive expenſes, or ſluggards of exceſſive labour) thinke, they or others exceede, when they doe not.
To which purpoſe you may pleaſe firſt to take this direction,§ 41. that though the premiſed caution concerning Ceremonies in a Church be very good, that they be paucae & ſalubres, few and wholſome, yet if they be wholſome, not only negatively, but poſitively, not only harmleſſe but tending to edification (for ſo ſalubrity, or wholſomneſſe imports) then there will be little reaſon to accuſe them of exceſſe; for if they be ſalubrious, they will then more probably helpe the inner devotion, then encumber it.
Secondly, you muſt diſtinguiſh of ſuch Acts,§ 42. wherein that exceſſe is ſuppoſed to be, that they either are ordinable, fit, &c. proper to that end, the ſervice of God, to which they are annex't; and then againe being uſed in their kinde, they are ſalubrious, and no danger of exceſſe; or Secondly, they are inordinable, unfit, improper, of which nature there are great ſtore noted in the Church of Rome; and in this caſe though any one may be a nimiety, and that nimiety a fault, yet ſtill this not the fault of Superſtition, but rather of folly and vanity, or what ever other guilt, the uſing things in the worſhip of God, which doe no whit tend to that end (but are aliene from it) may amount to. And theſe vanities, or this fault, I deſire to alow no favour or patronage or countenance to, but have as full diſlikes to them as any charitable man hath, though as yet I am not ſatisfied, that they are to be called Superſtition.
And yet concerning a word I ſhall not conend neither,§ 43. but rather grant them lyable to that title alſo, on condition that I may but evince and be granted this one thing, that it is a circle of injuſtice, and a noxious fallacy, firſt to apply the title of Superſtition to ſuch trifles or faults as theſe, then to extend it farther to thoſe things which have no ſuch fault to bee charged on them, and then to condemne thoſe alſo, as faults and crimes, becauſe they are Superſtitious; juſt like the old heathen Tyrants dealing with the primitive Chriſtians, firſt to entertain themſelves with the bloody ſpectacles of bayting of wilde-beaſts, then to take off thoſe wilde-beaſts skins, and put them upon Chriſtians, then to bring forth thoſe Chriſtians to be baited and devoured in thoſe ſhapes, The injuſtice of which is the foreign, the prime thing which this paper was deſigned to demonſtrate.
§ 44.And it ſtill it be urg'd and preſſed that Superſtition is a Nimiety and Exceſſe in the uſe of good Authors, and demand be made wherein, or what is that Nimiety, that may properly be called Superſtition? I anſwere, that if we will needes take Superſtition in that nature, then the moſt proper matter of it will be.
Firſt,§ 45. The placing more virtue in ſome things then either naturally, or by the rule of Gods word, or in the aeſtimation of purer ages of the Church of Chriſt may be thought to belong to them; as the placing virtue or force in the ſigne of the Croſſe, and the womens parvula Evangelia in S. Jerom on Mat. Cap. 23. The Opus operatum of the Sacrament, and other Chriſtian performances. (parallel to the foreign or amulets among the Heathen, to the foreign the Phylacteries among the Jewes (having their audi Iſrael Deut. 5. faſtned to their wriſts and foreheads) to drive away Devills, and to the precatiunculae the little Prayers that the Turke carries about with him, as a defenſative againſt all dangers, The doing of which is eyther utterly groundleſſe, and then it is folly; or elſe it faſtens ſome promiſe on Chriſt which he hath not made in the Goſpell, or ſome doctrine on the antient Church, of which that is not guilty neither, and ſo is a Nimiety: or elſe,
Secondly,§ 46. (That to which the literall importance of foreign referr's) An exceſſe of feare, or foreign, being afraid of God, when we neede not, thinking our ſelves bound (or obligeing others) as from God, when God immediatly neither commands nor forbids, nor the lawfull power under which we live (which would be mediatly the command of God alſo) of this kind is the doing or abſteining religiouſly (i. e. upon pretence of divine praecept or prohibition) from thoſe things which the word and the lawe of Chriſt doth neither immediatly, nor by conſequence of commanding obedience to the higher powers, command nor interdict us. I ſay not, the ſimple doing and abſtayning (for that may be ſimply lawfull) nor the doing & abſtayning upon ground of command or prohibition from our lawfull ſuperiours, (for if there be any ſuch, we are bound by the word of God to ſuch obedience, and the not paying thereof is as truly, I will add, as immediatly a breach of Gods Lawe and ſinne againſt God, as any act of theft or adultery, or ſinne againſt the ſecond table: for though the commands of the Magiſtrate, are but mediatly the cōmands of God, yet the diſobeying of thoſe commands is an immediat diſobedience to God, in the fifth Commandement which commands to honour, i. e. to obey him, and then to be moſt exact and praeciſe in caution never to ſinne againſt that obedience, cannot be ſuperſtition, or fault, though perhaps by being in a man that makes little Conſcience of greater diſobedience, it be an ill Symptome of that Hypocriſy which conſiſts in ſtrayning at Gnats and ſwallowing Camels) but the doing or abſteyning religiouſly (which is in effect dogmatizing Col. 2. 20. laying burdens upon our ſelves, and others as from Chriſt) where Chriſt hath wholly left us free. As if a private man ſhould thinke himſelfe obliged by (or a Magiſtrate preſſe upon others by virtue of the Moſaicall praecept, the obligation of) the Iewiſh Lawe long ſince abrogated by Chriſt, or any other outdated or not-yet-given command; This might be called Superſtition, under this Notion of Nimiety, becauſe that man add's to the Commands of Chriſt (as the former to the Promiſes) annexed to the Chriſtian Religion, to the Goſpell Rule, thoſe things which belong not to it, and ſo is an exceeder in the feare and ſervice of God, doth things in obedience to God, which hee neither immediatly nor mediatly commands, and ſo walkes foreign Epheſ. 5. 15. Circumſpectly, but as a foole, fearing where no feare is, doing ſome things ſervilly (that is, fearing damnation if he ſhould not doe them) wherein Chriſt hath left him free, and no authority of the Church or lawfull Magiſtrate reſtrain'd that Liberty.
And this is a culpable or criminous Exceſſe, § 47.not in doeing what God commands not (for that may be innocent enough) but in affirming (as a falſe Teacher) God to command when he doth not command, or to forbid when hee doth not forbid; and ſo inthralling himſelfe or others, whom God hath freed. Which way of dogmatizing, or impoſing as neceſſary ſuch things as the lawe of Chriſt hath not made neceſſary (no, nor ſo much as the higher powers authorized by Chriſt, nor the Primitive or univerſall Church of Chriſt, which will have authority amongſt all ſober men) and ſo proceeding to make ſuch things marks and characters to condemn others and illuſtrate themſelves by, is the ſpeciall kinde of Superſtition, which I have reaſon to beleeve any kinde of Proteſtants to be guilty of. Yea and
The only one,§ 48. unleſſe it be that ridiculous one of making groundleſſe obſervations of ominous things, inauſpicious events, unlucky daies, and ſuch like old-wives divinations, to which one part of Theophraſtus his character of Superſtition, and of Agellius his notion of it, and of S. Auſtins alſo referrs; which yet is rather beleeving firmly what we have no ground to beleeve, and ſo an exceſſe of credulity, then doing what we are not bound to do, & ſo an exceſſe of Religion; or if you wil, a civill Superſtition (being not in any order to the worſhip of God) in an affected retayning or embracing of ſome old Heathen traditions, taken up by the foreign, firſt fooliſh in them, and then of evill report for us to continue from them, being ſo much better inſtructed then they were; and if taken up upon their authority, and continued under that notion, then alſo poſſibly matter of ſcandall (as the eating of the foreign Things offered to Idols, was 1 Cor. 10. 29.) But then ſtill th is is rather an effect of naturall magick, or Heatheniſh perſwaſions, then an Exceſſe of the Chriſtian Religion; and not at all the thing which is now a daies preſt with that odious title of Superſtition, and therefore it may ſuffice to have named this without farther enlarging on it.
As for thoſe other things which are ſo ordinarily brended under this name,§ 49. by many that are now ill pleaſed with the legall ſtate of things in our Church, though I ſhall not deſcend to the particular conſideration of them, and vindication of each, yet this it will not be unſeaſonable to have advertiſed in this place, that that maine proofe and common way of evidencing the ſuperſtitiouſneſſe of ſome obſervances or performances among us▪ only becauſe either wee doe place (or others have placed) holyneſſe in them, is, (whatſoever may be ſaid of it in theſi) in hypotheſi or application to the particular caſes generally very falſe, or impertinent.
For, whenſoever in any ſuch particular I ſhall be thus accuſed,§ 50. I ſhall firſt aske what is meant by holyneſſe? any reall inherent virtue? or only (according to the*foreign Hebrew, and ſo Scripture notation of the word) ſeparation from common uſes? For the firſt of theſe, that reall inhaerent holyneſſe, no Proteſtant that I have heard of, affirmes it of any created thing, but only of perſons, as God, in the high degree, and Saints of his, in a lower and imperfect degree, by way of communication from him. Either therefore the charge muſt be falſe, or elſe by holyneſſe muſt be meant that ſecond kinde of it, ſeparation to holy, from common uſes; and thus times, & things, and actions, &c. may be truly called holy, and if we place no more of this holineſſe in them, then thus truly belongs to them, then ſure we offend not againe, nor are to be defamed (for Superſtitious in ſo doing.
In this caſe the only thing behinde for inquiry will be,§ 51. by whom and how farre this thing what ever it is, is thus ſeparated, and that I ſhall ſuppoſe will be found to be done either by Chriſt or the Apoſtles, or the univerſall Church in the pureſt ages, or the particular Church (and rulers thereof) wherein we live; or if by none of theſe, then (being left free and at our owne diſpoſing) by our owne voluntary act, or that confirmed with a reſolution, or vow perhaps in ſome caſes. Now if theſe or any of theſe be the authors of the ſeparating any thing, then to diſcerne whether we exceede in any of theſe, and whether we place more holyneſſe then is due to them; it will not be very difficult: For, if that; which is thus ſeparated by Chriſt, I ſhall count holy in that degree, and conceive my ſelfe obliged to it virtute praecepti divini, by virtue of divine praecept, I ſurely offend not. And ſo in the ſecond, If I count my ſelfe obliged by the Apoſtolick pracept, or in the third by the example or praecept of the primitive univerſall, or in the fourth, of the particular Church, (each of which ought to have their authority with us, though that in different degrees) all this while I offend not, becauſe the holineſſe which I place in them is ſtill proportioned to the ground of it, the authority of him that thus ſeparated them.
And ſo againe,§ 52. if my voluntary oblation I performe as a voluntary oblation, and only expect that God that hath promiſed to accept ſuch, will, if it be as it ought, accept this; and in caſe of reſolution and vow, add that reſpect in my performance, which is due to ſuch, all this while I am not blameworthy.
§ 53.But if I ſtraine either of theſe any degree above its ranke, elevate an Eccleſiaſticall or humane Conſtitution into a divine Praecept, &c. then I ſhall acknowledge this a fault, and that fault perhaps capable of the title of Superſtition: which yet muſt not be extended thus farre, that the giving of the like obedience to one as the other, is this fault, (for obedience being due to both Divine and Humane lawes (keeping their termes of ſubordination) I am alike bound by Chriſt to obey both, and I muſt not make any difference in that Obedience, but do both for Conſcience ſake) but that the confounding the grounds or foundations of my obedience, which ought to be diſtinguiſhed, is in it ſelfe an error, and that which may prove of ill importance, by making me equall them, when perhaps they come in competition with (and ſo thwart) one another; in which caſe the inferiour ought to give place to the ſuperiour.
If to this it be replyed,§ 54. that though I doe not elevate this above its pitch, do not thus attribute more holyneſſe to this or that then it deſerves, yet Papiſts or other Superſtitious perſons have done ſo, and therefore the thing is become Superſtitious, and conſequently muſt be forborne by me alſo. To this I anſwere Firſt, That the ill uſe of any will not, corrupt a thing in it ſelfe either commanded, or but laudable, or only innocent before; and conſequently though the Papiſts be ſuperſtitious, yet will not every thing from them be ſufficiently proved to be ſuperſtitious unleſſe it have ſome other crime beſide their uſing it, for otherwiſe, not only the Creede and Pater-noſter, but even the Scripture it ſelfe muſt be ſuperſtitious alſo.
This inconſequence being acknowledged,§ 55. I ad, Secondly, that there is nothing which can obliege me to abſtein frō that which they have uſed ſuperſtitiouſly, unleſſe either the danger that I be thought to doe ſo too, to be as Superſtitious as they, or the poſſibility that others following me in doing it, may follow them in doing it ſuperſtitiouſly, and either of theſe dangers being ſuppoſed, will not yet come home to prove it Superſtitious, (which is the only thing we have now to conſider) the moſt that they can doe, is to make it ſcandalous, and (beſide that this belongs to another matter and is abundantly handled in another Diſcourſe on that Subject) I ſhall add one thing more that this conſideration of the danger or poſſibility, is not ſo much a religious as a prudentiall one (for an act of prudence it is to weigh and ponder whether this be a probable danger or no) and ſo belongs to the higher powers to conſider of (not to every private man) who if they thinke fit by lawe to forbid it, I muſt not then venter on it; if (non obſtante this appearance of danger) to command it, though 'tis poſſible they may doe amiſſe in ſo doing, yet I (having nothing to doe in that act of theirs, unleſſe I am of Counſell adviſed with in it) may be innocent enough in ſo obeying, and if they have thought fit neither to command nor forbid, then am I left free in my owne particular, and may doe either, ſo I doe it with thoſe cautions, that in the tract of Scandall are ſet downe.
To which if it be replyed, that though this bee true in theſi, § 56.yet in hypotheſi 'twill not be pertinent in this kingdome. The lawes of this kingdome have taken away all Ceremonies uſed in the Roman Church, ſave thoſe that are named in thoſe Lawes, and ſo have left no man any ſuch liberty. I anſwere, They have taken away the obliegingneſſe, but not lawfulneſſe of them, unleſſe of thoſe which eyther our Church or ſome higher principle hath pronounced unlawfull; my meaning is, that whatſoever laudable performance was taken up by the Papiſts, and by them commanded, now though that command be taken away, and ſo we free from the obliegingneſſe or burthen of it, yet 'tis not therfore made unlawfull or prohibited to us (for that were to reſtraine our liberty alſo, and only to exchange one burthen for another) or if it were, I ſhould then thinke my ſelfe oblieged to abſteine alſo.
The Concluſion from all this diſcourſe will be,§ 57. that if ſome men, as they will abide no Rites, ſo they would avow no quarrels but what Scripture will give them particular directions or commands for, and conſequently if they would not judge or damn their brethren, when neither Chriſt and his writ, nor the authority of the primitive univerſall Church, nor the orders of the particular within which they live, nor the indecency of the thing it ſelfe (of which yet every private man muſt not bee alowed a competent judge) condemns them, it might be hoped that truth and peace and juſtice and charity that have taken their joynt flight from this earth together, might together returne to it againe, which till it be done it muſt be ſtill expected that they who have learn't one of the Divels attributes, that of Satan, Adverſary, or foreign enemy Man, will alſo advance to another, that of foreign calumniator, and foreign accuſer (as of the brethren. i. e. true beleevers ſoe) of every chriſtian or innocent action of theirs, and that if there bee no known playne ſinne to be charged on them with any probability, then ſome unknowne, obſcure, miſunderſtood name ſhall ſupply that place, and as once Aerodius obſerved that there was a Lawe made that no crime ſhould bee capitall but treaſon, but then every the leaſt misbehaviour, or even innocent harmleſſe action, in ſuch whom they had a minde to puniſh, was brought in under the title of Treaſon; and ſo every thing became capitall by that meanes, ſo now it being by ſome men reſolved (if the teſtimony of the reſt of their lives may be beleeved) that there is no capitall damning ſinne, worth heeding, or abſtaining from but Superſtition, every rite or geſture or motion in them whom they pleaſe to quarrell with, ſhall be accuſed and arraigned and ſentenced under that title.
§ 58.It were to be wiſh't that the paines that is taken in defaming all bodily worſhip, under the morma of Superſtition, were more profitably employed, either in finding out meanes to encreaſe our inward attention and fervor in performing that great duty of prayer (to which purpoſe (I am confident) faſting, and humility of bodily geſtures, thoſe two maine branches of the moderne Superſtition, will not bee found unprofitable) or elſe in the ſearch of that ſpirituall pride and uncharitableneſſe and contention, that filthineſſe of the Spirit, which is apt to ſteale into and defile the beſt mens hearts, and if it may pleaſe, of one reall, blaſting, damning, and yet (as if out-dated) little conſidered ſinne, you may take your option, eyther that of foreign Sacriledge. Ro. 2. 22. or that other of irreverence and prophaneneſſe.
Take heede that no man deceive you with vaine words.
FINIS.
ERRATA.
PAg 2. lin. 35. read foreign. p 3. l. 35. r Rom. 1. 25. p. 4. in marg. foreign. p. 5. in marg. Char. foreign. p 5. l. 15. p. 5. l. 15. foreign p 7. l. 3.for, men we, r. many ſo. p. 9 l. 3. foreign. l. 9. r. …ome beyond. l. 11. for, ſoules r. Gaules. l. 13. r. There lies (ſaith he) in their Temples …. l. 22. r. not touching. p. 12. l. 37. r Superſtitioſus. p 15. l. 36. r. ſince that others. p. 21. l. 4r. have placed) p. 22. l. 36. for them r. thence.
End of the text · Henry Hammond, Of Superstition (1645)