using of them,
and teaching men to abstain from them for conscience' sake. Dr Ames(435)
hath given a sufficient answer, namely, that abstaining from sin is one
act of common obedience, belonging as well to things forbidden in the
second table, as to those forbidden in the first; and that we do not
abstain from those ceremonies but as from other unlawful corruptions, even
out of the compass of worship. We abstain from the ceremonies even as from
lying, cursing, stealing, &c. Shall we be holden superstitious for
abstaining from things unlawful? The superstition therefore is not on our
side, but on theirs:--

_Sect._ 2. For, 1st, Superstition is the opposite vice to religion, in the
excess, as our divines describe it; for it exhibits more in the worship of
God than he requires in his worship. Porro saith,(436) _Zanchius in cultum
ipsum excessu ut, peccatur; si quid illi quem Christus instituit, jam
addas, aut ab aliis additum sequar is; ut si sacramentis a Christo
institutis, alia addas sacramenta; si sacrificiis, alia sacrificia; si
ceremoniis cujusvis sacramenti, alios addas ritus, qui merito omnes
superstitionis nomine appellantur._ We see he accounteth superstition to
be in the addition of ceremonies not instituted by Christ, as well as in
the addition of more substantial matters. _Superstitio_ (as some derive
the word) is that which is done _supra statutum_; and thus are the
controverted ceremonies superstitious, as being used in God's worship upon
no other ground than the appointment of men.

_Sect._ 3. 2d. Superstition is that which exhibits divine worship, _vel
cui non debet, vel eo non modo quo debet_, say the schoolmen.(437) Now our
ceremonies, though they exhibit worship to God, yet this is done
inordinately, and they make the worship to be otherwise performed than it
should be; for example, though God be worshipped by the administration of
the sacraments in private places, yet not so as he should be worshipped.
The Professors of Leyden(438) condemn private baptism as inordinate,
because _baptismus publici ministerii, non privatae exhortationis est
appendix_. It is marked in the fourth century,(439) both out of councils
and fathers, that it was not then permitted to communicate in private
places; but this custom was thought inordinate and unbeseeming. If it be
said, that the communion was given to the sick privately in the ancient
church, I answer: Sometimes this was permitted, but for such special
reasons as d