I Know not how I can better begin this discourse concerning Religious Worship , than by imitating the Prologue of Origen , or rather of Maximus , to his dispute against the Heresie of Marcion . In the entrance of that Dialogue , he a a Orig. cont. Marc. S. 1. p. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . maketh a right opinion concerning God to be the Basis and Foundation of Universal Goodness . Men are imperfect , and oftentimes the more they are known , the less they are honoured ; insomuch , that distance and reservedness is made use of , especially among the Eastern Princes , as the necessary instrument of Veneration . 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 Reverence . 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 Christianity , which is not adulterated either with Idolatry or Superstition . Of these , the notions being so commonly entangled , that Hesychius expoundeth the name , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ a superstitious person ] by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ an Idolater ] ; and the translators of the Psalms * render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the vain or empty ( that is , the exceeding ) Psal. 31. 7. vanities of Idols , by superstitious vanities : I will in the first place offer to the Reader a distinct consideration of them .

Superstition , if we have regard only to the bare derivations 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 coelum 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 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 worshippers , 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 b Plut. de superst . p. 167. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. by ceremonious and insignificant crouchings . Use hath further extended the signification of the word ; insomuch , 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 c Socr. Hist. Eccl. l. 3. c. 1. p. 168. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . when he mentioneth the signs which Julian gave of his proneness 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 Superstition , the Fathers of this Synod go about to explain the meaning of that Precept ; and they do it d d Concil. Mech . inter . Conc. Max. c. 3. de Imag. p. 801. after 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 Piety 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 ludicrous inchantments : unless a man would distinguish concerning the kinds of Superstition , and call some , the Superstitions of common life , and others , the Superstitions of worship . The rites of the former kind become the more Superstitious , if their event be expected from some presumed Saint ; for then an impertinent custom becomes an impiety , or the usage of a Magical charm , by which invisible powers are depended 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 a Origen . cont. Cels. l. 5. p. 261 , 262. himself , that certain names signifie by nature , and not by institution ; and that an event will follow from a certain ceremonious pronunciation , or other use of them , he meriteth the Title of a Trifling and Credulous Philosopher . But if he maketh such use of words [ suppose 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 reproof due to a superstitious man , who , by supposing a Divine attendance on his Trifles , doth highly dishonour 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 obedience , for the preservation of Peace and Order . If Ri●…es of worship are exceeding numerous under Christianity ; 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 b Reform . L●…g . Eccles. Tit. de Idol . &c. c. 6. de Superstit . P. 32. have , in more accurate manner , defined Superstition ; A worship relating to God , proceeding from a certain inclination . of mind , which is commonly called a good intention ; and springing always from mans brain ; separately from the Authority of the Holy Scriptures . But neither 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 persons ; 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 Principles 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 , absurd , 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 profess ; 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 a See their many ceremonies towards the very elements before consecr. in Stat. Hodiern . Eccles. Graec. p. 86. 87 , and in receiving , in Christoph. Angel . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 20. 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 number 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 Wisdom of God to prescribe them .

The late pretender to the Latin Text , and English Translation of the Order , and Canon of the Mass , b b J. D's Great Sacr. of the new Law exp . by the Figures of the old . Printed , A●… , 1676. conscious , one would think , of the absurdness of the Romish ceremoniousness ; at least of the appearance 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 a Miss. Rom. Par. 1660. p. 210. Sacerdos paratus cum ingreditur ad Altare , facta illi debita reverentia , signat se signo crucis a fronte ad pectus . & clara voce dicit , In nomine , &c. 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 . Sacerdos , 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 b Miss. Rom. In Ord. Miss. p. 213. 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 c J. D. Order of the Mass , p. 18 19 , &c. . In his pretended Version , he thus rendereth , d d J. D. Canon of the Mass. p. 36. 37. 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 sheweth 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 service 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 Spanish , and half in the French fashion . a a Lassels in Voy. to Italy . p. 190. They forbear not such levity in the very use of the Keys : For if a person dieth excommunicate , but with testimonies of a remorse , the Roman Ritual directeth the Priest to give him Absolution b b Ritual . Roman . p. 61. 62. Ed. Antv. 1617. 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 c Missale Roman . in Sabbato Sancto . p : 187 , 188. Ed. Paris , 1660. See Pontif. Rom. de officio Sab. Sanct. fol. 192 , &c. 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 Candles in Triangular distance , does enter the Church with much Ceremony , and lighteth one of the extinguished 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 d Miss. Ro●… p. 189. , that the whole Ceremony looketh more like to the play of Children , than to the worship of Christian men .

IDolatry is either Metaphorical or Proper . By Metaphorical Idolatry , I mean that inordinate love of Riches , Honours , and bodily Pleasures , whereby the passions and appetites of men are made superior to the Will of God : Man , by so doing , making as it were a God of himself and his sensual temper . The Covetous man worshippeth Mammon ; he valueth his Gold , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the language of Philo a a Philo Jud. de Monarch . l. 1. p. 813. , as a Divine Image : As if the Image of God were cast , in eminent manner , in that thick Clay spoken of by the Prophet , with which the Issachars of the world do lade themselves . Such Idolatrous estimation of Money , gave to a Mine in Friebert , which contained in it exceeding rich Ore , that high and mighty name of Himmelfurst , or the Prince of Heaven . The Ambitious man , rather than he will want high place , or popular fame , he will in unjust Wars , and unreasonable Duels , offer himself a sacrifice to Honour ; an Idol on whose Altars more blood hath been profusely shed , than on those of Moloch or Bellona . To the Glutton , ( as Tertullian in his Book of Fasting saith of him , after his sharp manner , ) His Belly is his God , his Paunch is his Altar , his Cook is his Priest , his Sawces are his Graces , and his Belching is Prophesie . The unchast man owns nothing so Divine as his Harlot , and borroweth the phrases of his Courtship , from the Goddesses and the Shrines , the Temples and the Altars , of the Theologers of the Gentiles , that is , their Poets . Now this excessive value of the things of the World , is a very high and impious presumption : But because it setteth not up Mammon or the Appetite , as a god , or an object of Religious worship ; therefore I call it Metaphorical , and not Proper Idolatry ; in which latter subject only , I am at present engag'd .

This kind of Idolatry which I call Proper , is by many supposed a matter of nice and difficult speculation . They think the notion of it too abstruse for common heads ; yea , too hard for some Scholastick ones , which are not very accurate in dividing a Cummin-seed . And yet the Holy Writers do every-where reprove the people for this sin , supposing its nature to be commonly understood : and sure it is no other than that which is briefly describ'd by St. Cyprian and Hilary . Then ( saith St. Cyprian ) is Idolatry committed , when the Divine Honour is given to another . So Hilary the Roman Deacon ( sometimes mistaken for St. Ambrose , ) doth , in this , place the nature of Idolatry , That it usurpeth the Honour of God , and challengeth it in right of the creature . Not unlike to these descriptions is that which we find in the Book of the Reformation b b Reform . Leg. Eccles. Tit. de Idol . c. 2. p. 32. of Ecclesiastical Laws , begun by Henry the Eighth . Idolatry ( saith that Book ) is a Worship , in which not the Creator , but the creature , or some figment of man is adored . To this worship of the Creature , the Scripture doth frequently give the name of uncleanness . This it hath done , partly in compliance with the Jewish Idiom , which calleth any thing that is detestable , dirty or unclean ; the persons of that people being desecrated by corporal pollutions . It hath also done it , by reason of those very unchast Actions and Rites , by which many of the Idols of the Gentiles were served ; though in the worship of some few , and particularly in that of Vesta , the great observance was Chastity . But the Scripture hath , especially , given to Idolatry that name of uncleanness , because it was an alienation of the hearts and bodies of the Jews from the God of Israel , who had , as it were , chosen that Church as his Spouse on Earth . For the like Reason Witchcraft is a sort of Idolatry , because it breaketh Covenant with God , and entreth into solemn league and compact with Daemons .