Of idolatry a discourse, in which is endeavoured a declaration of, its distinction from superstition, its notion, cause, commencement, and progress, its practice charged on Gentiles, Jews, Mahometans, Gnosticks, Manichees Arians, Socinians, Romanists : as also, of the means which God hath vouchsafed towards the cure of it by the Shechinah of His Son / by Tho. Tenison ...

CHAP. I. Of the notions of Superstition and Idolatry, as they are usually confounded; and as they ought, of right, to be distinguish'd. (Book 1)

I Know not how I can better begin this discourse concerning Religious Worship, than by imitating the Pro∣logue of Origen, or rather of Max∣imus, to his dispute against the He∣resie of Marcion. In the entrance of that Dialogue, he a 1.1 maketh a right opinion concerning God to be the Basis and Foundation of Universal Goodness. Men are imper∣fect, and oftentimes the more they are known, the less they are honoured; insomuch, that distance and reservedness is made use of, especially among the Ea∣stern Princes, as the necessary instrument of Venera∣tion. But God is a Being absolutely perfect; and the better he is understood, he is worshipped with the more rational Religion, and with the profounder Re∣verence. God is that One, Supreme, Infinite, Spirit; who by Almighty Power, Wisdom and Goodness, made and governeth the World. And if men entertained such a notion of him, instead of those rude and false draughts, which are pictur'd in their vain Imaginations, they would pay him an homage more agreeable to his Divine, and to their own reasonable, though humane nature. They would then serve him with that pure Religion, or sincere Christi∣anity,

which is not adulterated either with Idolatry or Superstition. Of these, the notions being so common∣ly entangled, that Hesychius expoundeth the name, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [a superstitious person] by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [an Idolater]; and the translators of the Psalms * render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the vain or empty (that is, the ex∣ceeding) * 1.2 vanities of Idols, by superstitious vanities: I will in the first place offer to the Reader a di∣stinct consideration of them.

Superstition, if we have regard only to the bare de∣rivations of its names in the Greek or Latin Tongues, is no other than a single branch of Idolatry. It is the worship of the Divi, coelestes semper habiti, (as the Law of the twelve Tables speaketh) that is, of the Sempiternal Daemons; and also of those, Quos in coe∣lum merita vocârunt (as the same Law distinguisheth); of such Hero's and superexisting Souls as were, through their eminent and exemplary virtue, translated from Earth to Heaven. Yet in the notion of Plutarch, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Superstition, consisteth not so much in the bare worship of such invisible Powers, as in that servility and horror of mind which possessed the wor∣shippers, and inclin'd them (like those who flatter Tyrants) to hate them, and yet to fawn on them, and to suppose them apt to be appeased b 1.3 by cere∣monious and insignificant crouchings. Use hath fur∣ther extended the signification of the word; inso∣much, that sometimes it comprehendeth, not only all manner of Idolatry, but also every false and offensive way, which disguiseth it self under the colour of Religion. Thus Socrates the Historian, c 1.4 when he mentioneth the signs which Julian gave of his prone∣ness to Superstition he meaneth by that word the whole Religion of the Gentiles.

But there is still behind its proper and especial

notion; and the Synod of Mechlin hath attempted to set down a true description of it. The Council of Trent having commanded the abolishing of all Super∣stition, the Fathers of this Synod go about to explain the meaning of that Precept; and they do it d 1.5 af∣ter the following manner.

This Synod (say they) teacheth, that all that use of things is superstitious, which is performed without [the warrant of] the Word of God, or the Doctrine of the Church, by certain customary rites and observances, of which no reasonable cause can be assigned: And when trust is put in Them, and an expectation is raised of an event following from such Rites, and not hoped for without them, from the intercession of the Saints. Also when, in the worship of Saints, they are done rather out of rashness and lightness, than out of Pi∣ety and Religion.

But this description is in many respects defective. For many of the Usages which it decrieth, do not relate to Religion, and they deserve rather the names of follies, impertinences, and ludi∣crous inchantments: unless a man would distinguish concerning the kinds of Superstition, and call some, the Superstitions of common life, and others, the Super∣stitions of worship. The rites of the former kind be∣come the more Superstitious, if their event be expect∣ed from some presumed Saint; for then an imperti∣nent custom becomes an impiety, or the usage of a Magical charm, by which invisible powers are depend∣ed on, for the production of visible effects. If (for instance sake) a man shall fall into that conceit which hath possesled many, even Origen a 1.6 himself, that certain names signifie by nature, and not by institu∣tion; and that an event will follow from a certain ce∣remonious pronunciation, or other use of them, he meriteth the Title of a Trifling and Credulous Philo∣sopher.

But if he maketh such use of words [sup∣pose of Adonai or Sabaoth, which Origen believeth to lose their vertue, if turn'd into any other language:] and hopeth thence for the event from God, through the intercession of some Spirit; he deserveth the re∣proof due to a superstitious man, who, by supposing a Divine attendance on his Trifles, doth highly disho∣nour God and his Saints.

Neither doth the Synod of Mechlin absolve such Rites from the guilt of Superstition, by adding to the intercession of Saints the prescription of the Church; for that cannot alter the nature of things, though it may render some Rites, indifferent in their nature, expedient, not to say, necessary, in point of obedi∣ence, for the preservation of Peace and Order. If Ri•…•…es of worship are exceeding numerous under Chri∣stianity; if they are light and indecent; if being in themselves indifferent, or decent in their use, they are imposed, or observed as necessary duties; the stamp of Authority does not much alter the property of them. Wherefore others b 1.7 have, in more accu∣rate manner, defined Superstition;

A worship rela∣ting to God, proceeding from a certain inclination. of mind, which is commonly called a good intenti∣on; and springing always from mans brain; separately from the Authority of the Holy Scriptures.

But nei∣ther in this definition are we to rest: For if the reason of mans brain answers the Piety of his intention; the worship which he offereth, though not commanded in Scripture, if not forbidden by it, may be grateful to God. I should therefore chuse, in this manner, to describe Superstition.

It is a corruption of publick or private worship, either in the substance, or in the Rites of it; whereby men (actuated by servile motives) perform, or omit, in their own per∣sons;

or urge upon, or forbid to others, any thing as in its nature Religious or Sinful, which God hath neither required, nor disallowed, either by the Prin∣ciples of right Reason, or by his revealed Will. It is the paying of our Religious Tribute, to God or an Idol, in Coin of our own mintage. The positive part of it is the addition of our own numberless, ab∣surd, or decent, inventions, to the prescriptions of God, in the quality of Laws and Rites, equal, or superior to those by him enacted.

First, An observance of a very great number of such Rites and Ceremonies in the worship of God, as admit of excuse or praise in their single consideration, is a part of this Superstition: For it prejudiceth the substance of our duty, by distracting our attention, and is unagreeable to the Christianity which we pro∣fess; because it is not, as was the Mosaic, a Typical Religion. The Greek Church, as well as a great part of the Latin, aboundeth a 1.8 with Ceremonies; and the Rituals are of so great a bulk, that they look like Volumes too big for the very Temple, much more for the Church. Neither (probably) should such a num∣ber of Rites have ever been imposed on the Jews, if their ritual temper, their conversation with a people of like ritual disposition, and the use of Types in shadowing out the Messiah, had not mov'd the Wis∣dom of God to prescribe them.

The late pretender to the Latin Text, and English Translation of the Order, and Canon of the Mass, b 1.9 conscious, one would think, of the absurdness of the Romish ceremoniousness; at least of the appear∣ance of it, as such, to the reformed in England; has in less than Thirty Crosses omitted more than Twenty. He hath never mentioned the Incensing of the Altar, the Book, the Priest: He hath left out, sometimes in his

Latin, and oftner in his English, a great number of Rites enjoyned the Priest, and dayly performed by him. I will give a few instances in both kinds.

In the very beginning of the Order of the Mass, this is the authentick Rubrick. a 1.10 The Priest being accoustred, when he goeth to the Altar, after having done due reverence to it, he signeth himself with the sign of the Cross, from the forehead to the breast; and with a loud voice, saith, In the name of the Father. Instead of this, J. D. thus beginneth his Order. Sa∣cerdos, ad Gradum Altaris, dicit, in nomine, &c. The Priest at the foot of the Altar, saith, In the name of the Father. In the Repetition of the Creed, the Priest is required, b 1.11 when he saith, Deum, God, to bow his Head to the Cross; when he saith Jesus Christ, to do the like: So that they are together ador'd. When he saith, And was incarnate, to kneel till those words, And was made man. When he hath ended, to cross himself from the forehead to the breast. All this J. D. hath omitted, both in his Latin and English Pages c 1.12. In his pretended Version, he thus rendereth, d 1.13 Genuflexus, adorat, surgit, ostendit Populo; Here the Priest elevates the sacred Host: whereas this is the genuine Translation, Here the Priest, with bended knee, adoreth the Host: Then he riseth up, and shew∣eth it to the People.

Again, There is a superstitious levity and want of decence in many Rites, which render them unfit for the solemnity of Divine Worship. The watchings of women on the Eve of the Nativity, together with the consequent nursings and rockings, used sometimes by those of the Roman Communion, are in some degree superstitious. They are apt to raise in the mind a mean and common Idea of our Lord's birth, and they give manifest occasions to profane men, to make

ridiculous a very solemn part of our Christian Faith. In the worship and procession of some Images, the Rites are so apish, that they are fit only for the ser∣vice of such an Idol, as that in India, spoken of by Vincent le Blanc, which had its Statue made of the Tooth of a Monkey. The very Rituals, and Missals, and Ceremonials of Rome prescribe, too often, very idle and unbecoming Rites, and make a kind of Farce to be the part of the Priest, or rather his humour, who in Carneval-time, went dressed half in the Span∣ish, and half in the French fashion. a 1.14 They for∣bear not such levity in the very use of the Keys: For if a person dieth excommunicate, but with testimo∣nies of a remorse, the Roman Ritual directeth the Priest to give him Absolution b 1.15 by whipping the Body, if it remaineth unburied; or the Grave, if the Corps be in it, and it self be part of the consecrated Ground. A like mimical indecence is enjoyn'd by the Roman Missal c 1.16 on a very solemn time, the Eve of Easter. By order of that Missal, all the Lights of the Church are extinguish'd, that they may again be lighted by new consecrated Fire. Procession is made, and the Deacon, who carries on a Pole three Can∣dles in Triangular distance, does enter the Church with much Ceremony, and lighteth one of the extin∣guished Candles, and cryeth out, The light of Christ. He proceeding to the middle of the Church, lighteth a second Candle, crying out again, The Light of Christ. At last, approaching the Altar, he lighteth a third, and cryeth with a louder voice, The Light of Christ. Nor is there yet an end; for further postures, and lightings of Candles, especially of a great one in the Pulpit called Cereus, and of Lamps, are in such sort required d 1.17, that the whole Ceremony looketh more like to the play of Children, than to the wor∣ship of Christian men.

Of the like levity most of their forms of Conse∣cration may be justly accused. Such is that of the Benediction of a Bell, a 1.18 which is ceremoniously washed with Salt-water, and Crossed by the Bishop, and by his Ministers carefully wiped.

Such is that of the Dedication and Consecration of a Church, in which the Bishop filleth the Two Diago∣nal Lines of the Area, with the Latin and Greek Al∣phabets, writing first from the Corner on the left∣hand at his entrance, the Row of the Greek Letters, with the end of his Pastoral-Staff; and then the La∣tin ones from the corner on his right-hand. b 1.19

Lastly, Such is that of the Benediction of Chrism, c 1.20 or a mixture of Balm and Oyl. There the Bi∣shop breatheth three times Cross-wise, over the Chris∣mal Phial. Then Twelve Priests, after having bow∣ed in order to the Sacrament on the Altar, and the Bishop, proceed to the Table where the Phial is pla∣ced. There they successively imitate the Bishop, breathing three times cross-wise over the mouth of the Vessel: which being done, together with their o∣beisance, a second time to the Sacrament, and the Bishop, they retire for a season. Now it is not readi∣ly imagined, by what vertue such forms as these affect the Italians, who are a grave and steddy people. Nei∣ther are the Rites solemn enough, which the Greeks sometimes observe; as appeareth at large in Goar and Habertus. And, methinks, those Greeks at Jerusalem e 1.21 might have better employ'd their Artists, than in making a narrow passage through two Pillars, in order to their creeping through, in imitation of the strait Gate, which leadeth to Life Eternal.

Last of all, The Laws and Rites of Worship which man inventeth, how few and decent soever they ap∣pear, become Superstitious, as soon as they are made

equal with the express Laws of God. This Supersti∣tion our Saviour condemned in the Pharisees, who usurped the Legislative Power of God, and taught sometimes for necessary Doctrines the commandments of men. a 1.22 They made some of their Traditions equal to the most Moral Laws of Moses: Nay, they often were more fond of the Issue of their own Fancy, than of the Edicts of God. They were wont to say, b 1.23 That the words of the Scribes were more amiable than the words of the Law. Also, That the words of the Elders were more weighty than the words of the Pro∣phets. Many of them vilified the Written Word in comparison of the Cabala, or Oral Tradition of the Elders, which they call'd The Foundation. They held the breach of a Traditional Rite, to be as capital as the violation of a Moral Law; Rabbi Jose teaching, That the eating of bread with unwashed hands, was as great a wickedness as the humbling of an Harlot c 1.24. Hence our Saviour defended the breach of this Tradi∣tion by his Disciples, not as it was an innocent Cere∣mony, but as it was imposed as a necessary part of Religion: the neglect of which defil'd a man, d 1.25 and rendered him as guilty in Gods sight, as if he had broken a written Law. Nay, they judged of their Saintship rather by the obedience they paid to their own Inventions, than by their observation of Gods Commands. Thus, by the device of their Corban, they made a false estimate of Charity; believing them∣selves Righteous, whilst they violated the indispensable Law of Love to their Parents.

Some Usages there are not commanded by God, yet acceptable to him, if our high estimation of them, and our indiscreet zeal in their use or imposition, does not become the dead Fly in the Spikenard. I cannot discern such Superstition, as others think they have

done, a 1.26 in uncovering the Head when a light is brought in, and praying for the light of Heaven. I know not what Irreligion there is, in using the like Ceremony when our Neighbour sneezeth; and in wish∣ing his health, or blessing God for his deliverance from the offensive vapour. I mean this, of those persons by whom it doth not appear, but that the inward in∣tention doth accompany the outward sign. A pru∣dent Christian is not offended at him, who on a solemn occasion maketh the sign of the Cross on himself, as an external sign of his Christian Religion. Neither doth he censure those, who well understanding their own tempers, do use fasting before the Eucharist, as an help to devotion: or those who use abstinence on a Saturday with discretion; by way of preparation (as is alledged b 1.27 by some) for the Holy-day which succeeds it. And he is not well-grounded in the Faith and Charity of a Christian man, who brandeth all those with Superstition, that comply with the Church of England in her Rites, which are neither in their number many, nor indecent, or immoral in their na∣ture; neither are they required as Usages in them∣selves necessary to Salvation. They are enjoyned and used for the sake of order and comeliness, without which a Church is as it were undressed, and expo∣sed in ungrateful and unbecoming circumstances, to the devout, who with Reason conceive some difgust, as well at the nakedness, as at the paint of their Mother.

There are, then, certain Free-will-offerings both of Churches and single persons, which God Almighty [who as Learned men think, accepted voluntary Sa∣crifices of Thanksgiving in the infancy of the World; and who most certainly accepted of voluntary dedi∣cations of Feasts under the very Law of Moses,] will

not despise under Christianity; when they are present∣ed with piety, humility and prudence. But if any shall perform or enjoyn such Rites, under the notion of indispensable duties; if they shall value them as the weightier matters of Religion, and impose them, as such, with fierceness and intemperate zeal; or if by negative scrupulositie, they shall place Religion in the meer abhorrence of them; they so far cease to be tru∣ly devout, and become ridiculously and uncharitably superstitious. God hath not required such things at their hands in such manner, or such a mighty dread of them; neither is he pleased with such Will-worship. Softer words are not to be used towards them who so highly exalt their imagination, as to make it the measure of Gods Will, and inforce those observances, or omissions, as heavenly Laws which the great Go∣vernour of the Church hath left to the discretion of his Christian Subjects. Their Usurpation is insuffera∣ble, who make more duties and sins than God com∣mandeth or forbiddeth: And nothing but blind and slavish Superstition subjecteth the neck to their uneasie yoke. a 1.28

Let this little suffice here, concerning that corrup∣tion in the Laws, Rites and Motives of Worship; it being only spoken in the way to my direct Theme of Idolatry, by which the object of Worship is de∣praved.

Notes

• a 1.1

  Orig. cont. Marc. S. 1. p. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.2

  Psal. 31. 7.
• b 1.3

  Plut. de su∣perst. p. 167.—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• c 1.4

  Socr. Hist. Eccl. l. 3. c. 1. p. 168.—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.5

  Concil. Mech. inter. Conc. Max. c. 3. de Imag. p. 801.
• a 1.6

  Origen. cont. Cels. l. 5. p. 261, 262.
• b 1.7

  Reform. L•…•…g. Eccles. Tit. de Idol. &c. c. 6. de Superstit. P. 32.
• a 1.8

  See their many ceremo∣nies towards the very ele∣ments before consecr. in Stat. Hodiern. Eccles. Graec. p. 86. 87, and in receiving, in Christoph. An∣gel. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 20.
• b 1.9

  J. D's Great Sacr. of the new Law exp. by the Figures of the old. Printed, A•…•…, 1676.
• a 1.10

  Miss. Rom. Par. 1660. p. 210. Sacerdos paratus cum in∣greditur ad Al∣tare, facta illi debita reveren∣tia, signat se signo crucis a fronte ad pect∣us. & clara vo∣ce dicit, In no∣mine, &c.
• b 1.11

  Miss. Rom. In Ord. Miss. p. 213.
• c 1.12

  J. D. Order of the Mass, p. 18 19, &c.
• d 1.13

  J. D. Canon of the Mass. p. 36. 37.
• a 1.14

  Lassels in Voy. to Italy. p. 190.
• b 1.15

  Ritual. Ro∣man. p. 61. 62. Ed. Antv. 1617.
• c 1.16

  Missale Ro∣man. in Sabba∣to Sancto. p: 187, 188. Ed. Paris, 1660. See Pontif. Rom. de officio Sab. Sanct. fol. 192, &c.
• d 1.17

  Miss. Ro•…•… p. 189.
• a 1.18

  Pontif. Rom. part 2, fol. 68, &c.
• b 1.19

  Pont. Rom. part 2. fol. 113, &c.
• c 1.20

  Pontif. Rom. part 3. fol. 186.
• e 1.21

  Journey of 14 English to Jerus. p. 29.
• a 1.22

  Matt. 15. 3, 4, 5, 6, 9.
• b 1.23

  Hieros. Bera∣coth, fol. 3. ap. D. Lightf. in Matt. 15. 2. p. 185, 186.
• c 1.24

  See Drusius, on Matt. 15. 2.
• d 1.25

  Matt. 15. 20.
• a 1.26

  Culver, Light of Nat. c. 17. p. 176. Some superstitious ones, how de∣voutly do they complement with a Candle, &c?
• b 1.27

  Abridge∣ment of Christ. Doctr. in Ex∣pos. of the Comm. of the Church of Rome. p. 166.
• a 1.28

  Lutherus refe∣rente Hofner•…•… in Saxon. Evang. p. 110. nibil pestilentius in Ecclesiâ potest doceri, quam si ea quae necessa∣ria non sunt, necessaria fiant. Hâc enim Ty∣rannide—mendacium pro veritate, Idolum pro Deo—colitur.