Of superstition
         Hammond, Henry, 1605-1660.
      
       
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             Of superstition
             Hammond, Henry, 1605-1660.
          
           [2], 25 p.
           
             Printed by Henry Hall ...,
             London :
             1645.
          
           
             Reissued as part of his "Of scandall ..." 1645 and reprinted in London in 1646 as part of "Severall tracts of 1. Conscience ..." Cf. Madan.
             Reproduction of original in Huntington Library.
          
        
      
    
     
       
         eng
      
       
         
           Superstition.
        
      
    
       A45429  R9307  (Wing H566).  civilwar no Of svperstition. Hammond, Henry 1645    11259 5 600 0 0 0 0 537 F  The  rate of 537 defects per 10,000 words puts this text in the F category of texts with  100 or more defects per 10,000 words. 
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           OF
           SVPERSTITION
           .
        
         
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
        
         
           
             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
           
           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
           ,
           
           
             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
             ,
          
           
           whom
           
           the
           Heathens
           thus
           worshipped
           ,
           were
           by
           them
           called
           
             Heroës
             ,
          
           men
           of
           worth
           and
           excellency
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             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
           't
           is
           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
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
           which
           literally
           is
           ,
           
           as
           S.
           
             Austin
          
           defines
           the
           Latine
           
             Superstition
             ,
             Daemonum
             Cultus
             ,
          
           the
           
             worship
             of
             Daemones
             .
          
        
         
           The
           full
           importance
           of
           which
           must
           be
           taken
           ,
           
           1
           from
           the
           various
           use
           of
           the
           word
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
           2
           of
           the
           other
           word
           [
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ]
           ingredient
           in
           the
           composition
           .
        
         
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           Signifies
           sometimes
           in
           a
           wider
           sence
           a
           
             God
             ,
          
           
           as
           generally
           among
           the
           Poets
           ,
           
             Juno
          
           and
           
             Apollo
          
           and
           
             Minerva
             ,
          
           and
           all
           beside
           the
           supreme
           
             Jupiter
             ,
          
           are
           numbred
           among
           
             Homer's
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
           This
           
             Maximus
             Tyrius
          
           demonstrates
           at
           large
           ,
           and
           adds
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ▪
           that
           there
           are
           a
           great
           flock
           of
           those
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
           Somtimes
           2.
           in
           a
           stricter
           sence
           the
           Angels
           ,
           as
           't
           is
           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
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           or
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           or
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           as
           
             Plotinus
          
           calls
           him
           .
           The
           cohabitant
           or
           domestick
           Daemon
           or
           Angel
           that
           is
           allotted
           us
           .
        
         
           A
           thing
           so
           frequent
           among
           those
           Philosophers
           ,
           
           that
           the
           
           word
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             Philosophy
             ,
             Col.
          
           2.
           8.
           seemes
           to
           me
           to
           be
           directly
           all
           one
           with
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ;
           
             worshipping
             of
             Angels
             v.
          
           18.
           
           And
           so
           those
           two
           exhortations
           in
           those
           two
           verses
           to
           be
           coincident
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           in
           one
           (
           which
           we
           render
           
             receiving
             of
             reward
             )
          
           being
           aequipollent
           to
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             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
             ,
          
           
           which
           (
           besides
           the
           frequency
           of
           that
           acception
           among
           the
           Philosophers
           )
           may
           seeme
           to
           bee
           meant
           
             Apoc.
          
           9.
           20.
           where
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           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
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
           in
           the
           
             Etymologicum
             magnum
             ,
          
           that
           't
           is
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           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
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           earthly
           spirits
           ,
           or
           Daemons
           .
        
         
           Now
           the
           word
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           refers
           indifferently
           to
           the
           three
           first
           of
           these
           ,
           
           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
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           and
           not
           to
           God
           .
           
             i.
             e.
          
           not
           to
           the
           one
           true
           God
           .
           And
           in
           the
           booke
           of
           
             Baruch
             4.
             7.
             
             Offering
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           and
           
             not
             to
             God
             .
          
           where
           (
           as
           also
           in
           many
           other
           places
           of
           holy
           writ
           )
           't
           is
           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
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             besides
          
           (
           not
           as
           we
           render
           
             more
             then
             )
             the
             Creator
             .
          
        
         
         
           Thus
           when
           S.
           
             Paul
          
           tells
           the
           
             Athenians
             Acts
          
           17.
           22.
           
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
           
             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
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             v.
             23.
             
             Yee
             worship
             :
          
           and
           so
           indeede
           't
           is
           generally
           attested
           by
           the
           Greek
           writers
           
             a
          
           
             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
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           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
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             Quaestions
             ,
          
           or
           Accusations
           against
           
             Paul
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             ,
             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
           )
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             Of
             one
             Jesus
             that
             was
             dead
             ,
          
           puting
           him
           under
           the
           vulgar
           notion
           of
           a
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           or
           
             dead
             Heros
             ,
          
           and
           so
           meaning
           the
           worship
           of
           him
           by
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
        
         
           Beside
           this
           method
           of
           examining
           the
           sence
           of
           this
           word
           ,
           another
           I
           mentioned
           by
           observing
           the
           force
           of
           the
           word
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           the
           former
           part
           in
           its
           composition
           ,
           which
           though
           it
           signifies
           simply
           
             to
             feare
             ,
          
           (
           and
           therefore
           the
           word
           is
           rendred
           by
           
             Hesychius
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             ,
             fearing
             God
             ,
          
           or
           
             Religion
          
           in
           generall
           ;
           by
           others
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             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
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           the
           superstitious
           man
           is
           religious
           and
           cowardly
           ,
           
           
             Feares
             the
             Gods
             ,
          
           
           
             and
             is
             afraid
             of
             them
             ;
          
           and
           
             Clemens
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
           
             Superstition
             is
             a
             passion
             ,
             being
             a
             feare
             
             of
             the
             Daemons
             ;
          
           and
           
             Theophrastus
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             't
             is
             a
             cowardly
             feare
             of
             the
             Daemon
             .
          
           Thus
           
             Maximus
             Tyrius
          
           having
           compared
           a
           
             pious
             man
          
           to
           a
           
             freind
             ,
          
           
           a
           superstitious
           to
           a
           flatterer
           ,
           [
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ]
           he
           explaines
           the
           meaning
           in
           the
           words
           following
           ,
           
             the
             pious
             man
             comes
             to
             God
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             without
             feare
             ,
          
           the
           superstitistitious
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           
             with
             much
             feare
             ,
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           &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
             .
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
             The
             Atheist
             thinks
             there
             are
             no
             Gods
             ,
             
             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
           ,
           
           by
           what
           I
           have
           gathered
           out
           of
           some
           scattered
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           of
           
             Epicurus's
          
           Philosophy
           ,
           
           and
           it
           is
           this
           :
           
             Epicurus
             ,
          
           we
           know
           ,
           
           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
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           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
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           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
             .
          
           
           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
             ,
          
           
           
             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
           [
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ]
           
             being
             without
             Superstition
          
           by
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             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
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             ,
             by
             positive
             law
             or
             custome
             ,
          
           and
           from
           thence
           
             never
             doing
             any
             (
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             )
             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
             .
          
           
           Makeing
           that
           
             beleife
             of
             the
             infinite
             Torments
             in
             another
             life
             ,
          
           
           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
           't
           were
           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
             ,
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
             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
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
           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
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
           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
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             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
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           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
             ,
          
           
           
             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
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             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
           .
        
         
           
           And
           so
           have
           we
           passed
           through
           the
           second
           part
           of
           our
           designed
           course
           or
           method
           to
           finde
           out
           the
           meaning
           of
           the
           word
           .
        
         
           
           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
           .
        
         
           
           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
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             Superstitio
             ,
             Religio
             ,
          
           rendring
           it
           ,
           indifferently
           by
           those
           two
           words
           .
           And
           what
           
             Stephanus
          
           observes
           of
           
             Cicero
          
           that
           he
           renders
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           
             Religio
             ,
          
           and
           that
           in
           
             Athenaeus
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           is
           
             religione
             teneri
             ,
          
           (
           and
           thereupon
           
             Budaeus
             ,
          
           hath
           so
           rendred
           it
           )
           and
           an
           ancient
           glossary
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
           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
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           in
           the
           opinion
           and
           apprehension
           they
           had
           of
           the
           Gods
           ,
           expresses
           what
           it
           was
           ,
           he
           so
           commends
           in
           them
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           I
           meane
           saith
           he
           ,
           their
           Superstition
           ,
           which
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           was
           raised
           so
           tragically
           ,
           or
           to
           so
           high
           a
           pitch
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           &c.
           was
           so
           farre
           taken
           in
           both
           to
           their
           private
           and
           publique
           affaires
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           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
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           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
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           or
           excesse
           ,
           
           or
           that
           which
           others
           counted
           to
           be
           so
           ,
           and
           not
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           it selfe
           ,
           and
           secondly
           
             Polybius
          
           himselfe
           doth
           not
           only
           commend
           and
           extoll
           extremely
           (
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           )
           both
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           and
           the
           excesse
           of
           it
           ,
           but
           attributes
           much
           of
           the
           good
           government
           of
           that
           nation
           to
           it
           ,
           and
           that
           it
           doth
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           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
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           through
           their
           superstition
           or
           Reverence
           they
           beare
           their
           Gods
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           although
           these
           country
           me
           hare
           extremely
           covetous
           .
           Which
           words
           must
           needes
           set
           a
           good
           notion
           on
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           to
           any
           that
           do
           not
           count
           sacriledge
           a
           good
           quality
           ,
           and
           absteining
           from
           that
           a
           vice
           or
           scrupulosity
           .
           The
           onely
           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
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           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
           ,
           
           but
           the
           Christistians
           do
           not
           ,
           and
           therefore
           saith
           the
           
             Etymologist
             ,
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
             The
             word
             among
             the
             Heathens
             is
             taken
             for
             a
             good
             thing
             ,
             but
             among
             Christians
             for
             impiety
             .
          
        
         
           Thirdly
           ,
           any
           part
           
             of
             Divine
             worship
             ,
          
           
           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
           ,
           
           
             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
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           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
           ,
           
           
             The
             use
             of
             magicall
             Spells
             ,
             Ligatures
             ,
             Characters
             ,
          
           &c.
           (
           of
           auspicious
           and
           ominous
           dayes
           the
           not
           observing
           of
           which
           
             Hesiod
          
           makes
           to
           be
           impiety
           ,
           
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           (
           that
           whole
           booke
           being
           a
           direction
           to
           that
           purpose
           )
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           )
           &
           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
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           in
           which
           he
           scoffes
           at
           those
           that
           make
           every
           Accident
           almost
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           a
           presage
           ,
           or
           
             signe
             of
             something
             ,
          
           divining
           by
           the
           flight
           of
           birds
           (
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           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
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           by
           striking
           a
           stafle
           against
           the
           ground
           ;
           to
           which
           t
           is
           thought
           the
           Prophet
           referred
           ,
           
             Hos.
          
           4.
           12.
           and
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           and
           a
           many
           more
           collected
           by
           learned
           men
           out
           of
           their
           bookes
           ,
           and
           the
           rest
           of
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           auspicious
           signes
           ,
           such
           as
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           lightning
           on
           the
           right
           side
           in
           
             Homer
             Id.
             
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
          
           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
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           
             in
             Suidas
             ,
             superstitious
             observers
             of
             signes
             .
          
        
         
           All
           which
           being
           thus
           premised
           ,
           
           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
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           
             'T
             is
             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
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           worship
           the
           true
           God
           ,
           though
           ignorantly
           ,
           taking
           him
           for
           a
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           as
           the
           rest
           of
           their
           many
           Gods
           were
           )
           whom
           he
           had
           called
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
           Fourthly
           he
           calls
           them
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             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
           ,
           
           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
           ,
           
           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
           't
           is
           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
           ,
           
           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.
           
           
           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
           't
           is
           
             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
           ,
           
           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
           onely
           ,
           
           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
           't
           is
           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
           't
           is
           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
           't
           is
           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
           't
           is
           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
             't
             were
             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
           .
        
         
           
           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
           .
        
         
           
           Or
           if
           our
           opposite
           Brethren
           will
           distinguish
           betwixt
           
             Circumstances
          
           and
           
             significant
             Ceremonies
             ,
          
           and
           onely
           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
           .
           
           
             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
           ,
           'T
           will
           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
           ,
           
           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
           ,
           
           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
           ,
           
           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
           't
           is
           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
           ,
           
           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
           ,
           
           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
           ,
           
           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
           ,
           
           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
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           the
           prime
           thing
           which
           this
           paper
           was
           designed
           to
           demonstrate
           .
        
         
           
           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
           ,
           
           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
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           or
           amulets
           among
           the
           Heathen
           ,
           to
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           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
           ,
           
           (
           That
           to
           which
           the
           literall
           importance
           of
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           referr's
           )
           
             An
             excesse
             of
             feare
             ,
          
           or
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             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
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           
             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
             ,
          
           
           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
           ,
           
           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
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           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
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           
             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
           ,
           
           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
           ,
           
           I
           shall
           first
           aske
           what
           is
           meant
           by
           
             holynesse
             ?
          
           any
           reall
           inherent
           virtue
           ?
           or
           only
           (
           according
           to
           the
           
             *
          
           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
           ,
           
           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
           ,
           
           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
           blame-worthy
           .
        
         
           
           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
           ,
           
           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
           ,
           
           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
           't
           is
           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
             ,
          
           
           yet
           in
           
             hypothesi
          
           't
           will
           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
           't
           is
           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
           ,
           
           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
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           
             enemy
             Man
             ,
          
           will
           also
           advance
           to
           another
           ,
           that
           of
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           
             calumniator
             ,
          
           and
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           
             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
           .
        
         
           
           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
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           
             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
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
           
             p
             3.
             l.
             35.
             r
          
           Rom.
           1.
           25.
           
             p.
             4.
             in
             marg.
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
           
             p.
             5.
             in
             marg.
          
           Char.
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
           
             p
             5.
             l.
          
           15.
           
             p.
             5.
             l.
          
           15.
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           
             p
             7.
             l.
             3
             .
             for
             ,
             men
             we
             ,
             r.
             many
             so
             .
             p.
          
           9
           l.
           3.
           
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
           
             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
           .
        
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A45429e-130
           
             §
             1.
             
          
           
             §
             2.
             
          
           
             §
             3.
             
          
           
             §
             4.
             
          
           
             De
             ver.
             Relig.
             
          
           
             §
             5.
             
          
           
             §
             6.
             
          
           
             §
             7.
             
          
           
             §
             8.
             
          
           
             §
             9.
             
          
           
             §
             10.
             
          
           
             §
             11.
             
          
           
             a
             Pausan.
             in
             Atticis
             p.
             15.
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             ,
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             p.
             22
             Philostratus
             if
             Apollonius
             l.
             4.
             c.
             6.
             
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
             &
             Strabo
             .
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
             &c.
             Max.
             Tyr.
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
          
           
             Strom.
             p.
             377.
             
          
           
             §
             12.
             
          
           
             §
             13.
             
          
           
             Char.
             cap.
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             :
          
           
             In
             Alex
             ▪
             
          
           
             §.
             14.
             
          
           
             Cic.
             l.
             2.
             Academ.
             Quaest
             .
          
           
             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
             .
          
           
             L.
             de
             fin
             :
          
           
             Imposuistis
             in
             cervicibus
             nostris
             sempiternum
             Deminum
             quem
             dies
             &
             noctes
             timeremus
             ,
             Quis
             enim
             non
             Timeas
             omnis
             providentem
             ,
             curiosum
             &
             plenum
             negotij
             Deum
             ?
             Hinc
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             ,
             Hinc
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             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
             :
          
           
             §.
             15.
             
          
           
             §.
             16.
             
          
           
             §
             17.
             
          
           
             §
             18.
             
          
           
             §
             19.
             
          
           
             §
             20.
             
          
           
             §
             21.
             
          
           
             §
             22.
             
          
           
             §
             23.
             
          
           
             §
             24.
             
          
           
             §
             25.
             
          
           
             §
             26.
             
          
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
          
           
             §
             27.
             
          
           
             §
             28.
             
          
           
             §
             29.
             
          
           
             §
             30.
             
          
           
             §
             31.
             
          
           
             §
             32.
             
          
           
             §
             33.
             
          
           
             §
             34.
             
          
           
             §
             35.
             
          
           
             §
             36.
             
          
           
             §
             37.
             
          
           
             §
             38.
             
          
           
             §
             39.
             
          
           
             §
             40.
             
          
           
             §
             41.
             
          
           
             §
             42.
             
          
           
             §
             43.
             
          
           
             §
             44.
             
          
           
             §
             45.
             
          
           
             §
             46.
             
          
           
             §
             47.
             
          
           
             §
             48.
             
          
           
             §
             49.
             
          
           
             §
             50.
             
          
           
             *
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
          
           
             §
             51.
             
          
           
             §
             52.
             
          
           
             §
             53.
             
          
           
             §
             54.
             
          
           
             §
             55.
             
          
           
             §
             56.
             
          
           
             §
             57.
             
          
           
             §
             58.