notice Indeed if the abuse of things be only private then we may without making any noise or stir abolish them privately but if it be publick we must do it publickly that so the testimony given in against them being correspondent to the sin committed by them we may obviate the scandal and secure the truth Exod. 32.20 1 Kings 18.40 Acts 19.19 When Moses destroyed the golden calf he did it not in a corner without spectators but before Aaron and all Israel When Elijah flew Baals Prophets he did it not in secret but before King Ahab and all the people And when the Exorcists burnt their books they did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before all men Pious zeal is bold and resolute and will appear for the truth and endeavour the preservation of it and the removal of what is contrary to it before the greatest multitudes It 's no matter what men think or say either of us or our endeavours all the while we do nothing but our duty let 's see we keep to that and then we need not fear but he that set us on work will both own us and bear us out 6. We must do it throughly and fully not leaving so much as any remainder or memorial of them unless it be such as may serve to render them more vile and hateful So great is the proness of men to superstition that if after they have laid it aside there be but the least occasion offered them they are ready to resume it and fall to it as fresh as ever they did before and therefore God will have us wholly to remove all the monuments and instruments of it and what ever is apt to incite or provoke to it Deut. 12.2 Yoe shall saith he utterly destroy all the places wherein the Nations which ye shall possess served their Gods upon the Mountains and upon the Hills and under every green Tree Vid. Sixt. Amam de recta lect p. 84. In the Original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perdendo perdetis which as all know that have any acquaintance with the Hebrew dialect imports as much as ye shall mightily or exceedingly destroy them so as utterly to overthrow them and make an end of them Such must be our severity against Idols that we must take them with all the utensils belonging to them and beat them to dust We must make all the stones of their altars as chalk stones Isa 27.9 that are beaten in sunder As we beat chalk stones into dust that we may make thereof lime mortar plaister so we must deal with Idols and their appurtenances We must put them past all cure we must dash them in pieces nay beat them to dust Thus Jacob dealt with the Idols of his relations Gen. 35.4 he took them and hid them under the Oak which was by Shechem Where we have two things observable 1. It 's said he hid them but though there be no mention of his breaking them Quod tamen fecisse probabile est in loc yet as Rivet saith its probable he did it He well knew the proneness of his relations to abuse them and therefore it 's likely for the better preventing of it he brake them in pieces 2. It 's said he hid them under an Oak The idolatrous people of those times bore great respect to trees especially the Oak which either to cut down or dig up they held to be no less than sacriledge and prophaneness Jacob therefore that he might the better secure his relations from their wonted idolatry did not only take their Idols break them but bury them under an Oak where he thought if it should happen that they should come to the knowledge of them they would out of their superstitious reverence to that tree rather let them lye than offer any violence to it Thus Moses dealt with the golden calf he did not only break it but burn'd it with fire ground it to powder Exod. 32.20 Deut. 9.21 strawed it upon the water and made the children of Israel drink of it Whereby on the one hand he let them see the impotency baseness and ridiculousness of the God they had set up and worshipped that could not save himself from the Hammer Fire Water no not from passing into the draught and being turn'd into filthy excrements and on the other he utterly disabled it from being an instrument for the future of such wickedness as had been committed by it 1 Kings 15.13 Thus Asa dealt with his Mothers Idol he destroyed it burnt it turn'd it to ashes Thus Josiah dealt with all the Idolatrous stuff he met with 2 Kings 23.4 6 11 12. he brake down beat into dust consum'd and burn'd all before him He fetched out of the Temple the vessels that were made for Baal and for the Grove and for all the host of Heaven and burnt them without Jerusalem in the fields of Kidron and carried the ashes of them to Bethel He brought the grove out of the Temple unto the brook Kidron burnt it there stamped it small to powder casting the powder thereof upon the graves of the children of Israel He seized on the charet of the Sun and burnt it with fire He also took the altars which Ahaz Manasses and other Kings had made brake them down and beat them to dust casting the dust thereof into the Brook Kidron Thus likewise dealt Hezekiah 2 Chron. 29.16.30.14 he caused the Priests to take the altars which were in Jerusalem and the uncleaness they found in the Temple and carry them into the Brook Kidron And as he dealt thus with other things so particularly with the Images and brazen Serpent mentioned in the Text he brake them all to pieces so that he turn'd them into dust for though our translation hold it not forth yet the hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in that conjugation wherein they are import as much He utterly disabled them from being serviceable to such bad ends for the future as before they had been Hereby you see the zealous severity that these eminent worthies exercised towards those instruments and occasions of Idolatry Memoriam vult penitus delere Calvin in Isa 27.9 Memoria Idololatriae totaliter delenda Lyra in Deut. 12.3 which they found amongst them they pulled them down brake them all to pieces and made them for ever after uncapable of the ill use to which they had been put The very memory of Idolatry as not only Protestants but some of the very Papists teach us is wholly to be blotted out and what course so likely to do it as that which these worthies took when reasons will not take men off it the utter ceasing of the visible memorials thereof which they have amongst them will do it Sect. 9. Fifthly YOu have heard in what manner we must every of us in our several places endeavour the removal of abused things I shall in the next place shew when
towards the East Voetius his reason against it Of Holy-dayes The reason rendred by Bucer Rivet Capellus Wendeline Hospinian against them Sect. 14. p. 187. Considerations tending to excite good men to endeavour the abolishing of the forementioned abused things Good men zealous against the occasions of Idolatry Godly sorrow is attended with indignation and revenge Why Rabanus thought Solomon no true penitent The opinion of learned men touching his state Not to endeavour the extirpation of such things is to go against clear light and to give offence The Holy Ghost calls the Idols of Ephraim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The late Bishop Hall contradictory to himself If we do not endeavour the abolishing of such things but make use of them we shall occasion good men to separate from us and God to cast us off The godly Jews might not come near the idolatrous Israelites The divorce of the ten Tribes Uncertain what is become of them READER THou art desired to take notice that whereas the Author in pursuance of the Method propounded to himself intended the having of new Sections in p. 74 78 158. the making of them through inadvertency was neglected As for literal mistakes thy indulgence is requested These more considerable ones thou may'st thus amend Marg. P. 29. l. 17. for ch 20. r. p. 20. p. 35. for 2 Cor. r. 1 Cor. Book P. 13. l. 31. for as r. is p. 21. l. 7. for 2. r. 1. p. 38. l. 3. for 2 r. 3. p. 58. l. 16. for Sun r. Son 2 Kings 18.4 He removed the high Places and brake the Images and cut down the Groves and brake in pieces the brazen Serpent that Moses had made For unto those dayes the Children of Israel did burn Incense to it and he called it Nehushtan Sect. 1. THough God be the undoubted Lord and King of the World having imperial and supreme Dominion over all Nations and Territories whatsoever yet inregard he is a Spirit and of a nature too high and holy to be conversant in an ordinary and familiar way with such stupid impure creatures as the sons of men are he is pleased reserving a due Prerogative and constant Providence to himself to commit the outward Government of it to persons fitly qualified and lawfully called thereunto For the better management whereof he hath framed many just and wholesome Laws set down in his Word which he hath delivered into their hands strictly charging and commanding them to order all their administrations and proceedings in a way answerable to the same Though he set them on high and give them preheminence and authority over their brethren yet he lets them know they have their Commission from him are his servants and must be accountable to him and upon this ground wills them to keep close to the rule he hath given them to walk by and to lay out themselves with all integrity and diligence for him And it is the property of all such amongst those whom he thus deputes and entrusts to do it Considering what obligations of obedience and faithfulness they lye under they employ themselves their parts authority interests and all for him endeavouring by all means to please him and be serviceable to him And in order hereunto they take care that his appointments be observed that offensive things be removed that what is out of order be redressed and that Religion be set up in its greatest purity and vigour throughout their Dominions An illustrious example hereof we have in this place in King Hezekiah who no sooner comes to the Throne but he falls upon the work of Reformation with all zeal and diligence He does not only purge his Royal Palace most lamentably defiled with his Fathers impurities but he also cleanses the Nation which was in like manner over-spread therewith abolishes strange worship destroys the Instruments and Monuments of Idolatry and roots out whatever he finds contrary to the Law Having by this brief Prologue lead you to the words I shall before I come to the point I intend to insist on say somewhat by way of Explication 1. He removed the high Places The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in Scripture to denote two sorts of high places civil and religious By the former we are to understand such places as being higher than ordinary Deut. 33.29 Isa 58.14 Hab. 3.19 and above the common level had strong and stately buildings erected on them both for defence and delight By the latter we are to understand certain Mountains and Hills that the Israelites used to perform solemn Devotions and Services upon That you may the better conceive of this you are to note that the ancient Patriachs when neither Temple Tabernacle nor Synagogue was built did by direction from God himself betake themselves to such places as these to celebrate their Sacrifices Prayers Thanksgivings Meditations and such like religious duties upon Some places they must needs have for these uses and they rather made choice of these than other both because they were nearer to Heaven to which every good man labours to get as nigh as he can and were also freer from those molestations and distractions that places which are lower and of common resort are lyable to An instance of this we have in Abram Gen. 12.8 who in obedience to Gods command having left Vr of the Chaldees the place of his Nativity and being come to the Plain of Moreh in the Land of Canaan he removes from thence into a Mountain on the East of Bethel and builds there an Altar to the Lord and calls upon his Name The like we find done by him and others in other places Gen. 22.2 9.31.54 This course God was pleased to allow his people for a season till he had made choice of one peculiar place where he would cause his Name to dwell And this is alledged as something towards excusing the peoples sacrificing in the high places in the beginning of Solomons reign 1 Kings 3.2 that till then there was no house built to the Name of the Lord. But though it excus'd in part yet not in whole and that for this cause that as soon as the Tabernacle was built God expresly forbad it What man soever saith he there be of the house of Israel Lev. 17.3 4. that killeth an Oxe or Lamb or Goat in the camp or that killeth it out of the camp and bringeth it not to the door of the Tabernacle of the Congregation Blood shall be imputed to him Here he instructs the people concerning sacrifice which he limits two wayes 1. In respect of the Person that was to kill and offer it who was to be a Priest only He speaks not here of killing beasts for common food for that others might do as their necessities required But for sacrifice and that he will have none to do but the Priests And this was a very prudent limitation not only for the preserving of order but likewise for the preventing of Idolatry for
if every man amongst that people who were so prone to that sin might have had liberty at pleasure to have killed beasts and offered them they would have turn'd almost every place into a Temple every stone into an Altar and every beast into a Sacrifice For the prevention whereof God makes this Ordinance that whosoever or whensoever any of the house of Israel was minded to offer a Sacrifice to him he should bring it to the Priest and by him tender it to him 2. In respect of the place where it was to be kill'd and offer'd and that was before the door of the Tabernacle He would have the people not only take care that they usurp'd not the Priests Office but likewise that they brought their Sacrifices to the Tabernacle which was the place he appointed them to have recourse to Ps 110.4 Heb. 9.11 Deut. 12.13 and ordain'd to be a special type of his Son who is both our Priest and Tabernacle Answerable to this is that we find in another place take heed saith he to thy self that thou offer not thy burnt offerings in every place that thou sâ—est but in the place which the Lord shall choose in one of thy Tribes It 's true he did after this allow them in some special cases to kill offer in other places 1 Sam. 11.15 2 Sam. 24.18 1 Kings 18.23 and they adventur'd upon it Samuel did it in Gilgal David on the threshing floor of Araunah the Jebusite Elijah upon Carmel and that without any reproof or blame nay with eminent approbation and acceptance But this I say was only in some special extraordinary cases wherein they were both directed and moved by the Spirit of God himself who may when and as oft as he pleases dispence with his own Law and so was no rule for ordinary practice However the Israelites either misunderstanding the Law which yet being so express and clear one would think they should scarcely have done or else out of a superstitious imitation of their Ancestors did not only after the building of the Tabernacle but the Temple likewise upon every trivial occasion betake themselves to high places 1 Kings 11.7 Apud Ethnicos quoque Zenonis Philosophi Stoicorum c. Hospin de Orig. Temp. c. 1. p. 1. Mundus universus est templum Solis Alexand ab Alexandro l. 2. c. 22. fol. 92. offer Sacrifice and worship in them Solomon himself who was the very man that built the Temple and dedicated it to the peculiar use for which it was design'd was guilty hereof and so were many Kings both of Israel and Judah to the high provokeing of God and the drawing down of his just indignation and wrath upon them And if we consult the Antient Heathens we shall find that they took the same course they did not stand to build Temples as latter ages have done but betaking themselves to the open Mountains they there celebrated their devotions to their respective Deityes Nay they did not only not build Temples but thought it unlawful to do it the reason whereof was probably this That worshiping the Sun which they look'd upon as their chief God they thought no Temple would comprehend it nay they were so far from thinking they could build an Edifice suitable to it that they accounted the whole world little enough to be a Temple for it Hence that saying the universal world is the Temple of the Sun And though in after-times they fell to the use of Temples yet they still had them upon high places from whence their Gods and Goddesses took their Names as Jupiter Capitolinus Mercurius Cyllenius Venus Erycina and the like Whether the Heathens betook themselves to these high places in imitation of the Jews or the Jews in compliance with them I shall not here inquire certain it is that they both us'd them and as certain that Hezekiah out of the zeal he bore to God did so far as his Dominions extended remove them which yet we are not to understand as if he removed the Mouutains or Hills themselves but that he demolished such buildings and works as were made upon them for the carrying on of their Sacrifices Oblations and other Services there performed The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Buxt in voc Menoch de Rep. Heb. l. 2. c. 7. as divers shew do's not only signifie high or lofty places taken strictly but also the Temples Chappels Altars that were erected on them Hence we find that some versions of good authoritie render it by words of such particular signification The Syriack renders it altaria the Arabick aras In as much then as it is said that Hezekiah removed the high places the meaning is that he demolished the Temples Chappels Altars with such other works as were made on them whereby he rendered them for the future unfit for that ill use which was made of them 2. He brake the Images The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translation renders Image Pagnine Montanus Tremellius Junius turn Statuas Now Statues among the Israelites were as well as the high places of two sorts Civil and Religious The former were only pillars or heaps of stone erected for preserving the civil and necessary remembrance of persons or things Of this nature was that which Jacob set up over the Sepulchre of Rachel and likewise that which he set up in remembrance of the Covenant he entred into with Laban Gen. 35.20.31.45 And these were both lawful and commerdable The latter were artificial representations of God and Idols carved in wood or cut in stone or cast in some metal such as Brass Silver Gold and after set up in high places Temples and elsewhere for religious use Of this sort were the Images which the Souldiers of Jehu found in the house of Baal 2 Kings 10.26 for such was the superstition of the Israclites that though God had told them he was a Spirit 1 Kings 8.27 Deut. 4.15.19 infinite and incomprehensible and that he had not at such times as he most solemnly spake to them taken upon him any visible form and though he had charged them and that in express terms over and over again that they should not make any Image of him or any other thing and for this reason lest they should thereby be led to the worship of the Creature Exod. 32.1 yet they would not be satisfied but being a sensual people would have such Gods as they might see Instead of contenting themselves with that one God who had done such great things for them they must have many and not only so but they must have visible representations of them they must have their Statues and Images which they set up in their high places and worshipped Now these were utterly uniawful and therefore Hezekiah lighting on them takes them and breaks them in pieces 3. He cut down the Groves Our translation following the septuagint and vulgar Latin turn it in the piural form Groves but the
Caw drey and Palmer Sabb. Rediv part 1. p. 51. notwithstanding the common opinion some judicious men think he put it and not in the Ark but takes it and breaks it in pieces and calls it Nehushtan The Syriack and Arabick render the verb by our Translation turned called in the plural form as if not Moses but the Israelites had called it Nehushtan but the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as evidently in the singular and therefore Pagnine Montanus and the stream of good Interpreters render it by a word of that number See A Lapid in Num. 21 Estins in 2 Reg. 18 4. Rainolds de Idol Rom Eccl. l. 1. c. 6. Sect. 5. p. 244. Rivet vol. 3. Cath. Orth. p. 169. Now this Nebushtan is a diminutive from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying aenulum or a little piece of brass so that Hezekiah in giving it this Name did as much as if he had said to the Jews what a foolish people are yee do you think such a despicable thing as this hath any Divinity in it do yee think this is a God do yee think this is fit to have incense burnt to it Though God who can work glorious effects by the weakest and unlikeliest instruments was pleased for a time to accomplish wonderful cures by it yet you must not think it was able to do any such thing it self It was no more able of it self to do it than Moses staff was able of it self to fetch Water out of the Rock It was no more able of it self to afford relief to such as were stung than the very Pole was whereon it stood Alas you are quite mistaken in your apprehensions of it it is no such thing as you judge it is it is but a piece of ordinary Metal it is nothing but a little piece of brass And thus I have not only lead you to the words but with what brevity I could conveniently explained them to you They contain a summary account of Hezekiahs proceedings in purging his Kingdom and restoring true religion which had suffered so much in the days of his Father Now what he is here said to have done being both approved and commended by God and so having the force of a precept I shall raise from the words this point That it is the will and pleasure of God Doct. that such things as have been abused and polluted in superstitious and idolatrous services should be abolished and laid aside VVhen Hezekiah came to the Kingdom and cast his eyes upon the high places images groves brazen serpent with other things of that nature and saw that they were abused and polluted in being made instruments of sinful practices he presently falls upon them and destroys them He stands not making excuses and pleading that they were things in themselves innocent and lawful that though they were abused it was not the fault of the things themselves but of the persons the abused them that they had been devised â—â—d used in antient times and that by good and holy men or that if they were abused care must be taken to separate the abuse from the use I say he stands not reasoning thus as many who wanting his spirit do in the behalf of things of the like nay of a more despicable Nature but judging the abolishing of them the most proper and effectual way to secure the glory of God and prevent the evil likely to be committed by them he removes them cuts them down breaks them in pieces and thereby rids his Kingdom of them which will appear more remarkable if you consider 1. 2 Kings 16.3 VVhat kind of person his Father Ahaz was he was a superstitious idolatrous impious man who declining the religious steps of his Father Jotham forsook the Lord walked in the way of the Kings of Israel made his Son to pass through the fire sacrific'd and burn'd incense in the high places and on the hills and under every green tree So far was he from inheriting his Fathers vertues that he prostituted himself to all manner of wickedness in the practice whereof he grew in time to such a degree of wilfulness and obstinacy that punishment it self would not take him off it but made him worse so that the more he was punished the more he transgressed Hereof the Holy Ghost taking notice was so highly displeased with him that he hath stigmatiz'd him with a mark of perpetual infamy and hang'd him up as it â—â—â—e in chains that so all who read the Scriptures may tremble before Divine Justice and carefully avoid the sins he was guilty of 2 Chron. 28.22 This saith he is that King Ahaz Hereby you see what kind of a person Hezekiahs Father was he was a man of prodigious wickedness a meer vassal and slave to his lusts idols nay to the Devil himself And how hard a thing is it for a Son to be good that hath been brought up in the family of such a Father The pravity and corruption we derive from our Parents is so strong and prevalent that we readily close with such instructions and examples as are bad but vigorously decline those which are good ard therefore for a good Father to have a bad Son is not much to be thought at but for a bad Father to have a good Son is no less than a wonder What a wonder then have we here before us Vt hic omnes Reges Judae impietate superavit sic ille pietate excelluit in loc Joh. 3.8 For there was not any King of Judah that had a worse Father than Hezekiah had of Ahaz nor any Father that had a better Son than Ahaz had of Hezekiah As the one saith Pareus exceeded all the Kings of Judah in impiety so the other exceeded them in piety What therefore he did is not to be ascribed to Nature which in him must needs be suppos'd to lye under the greatest disadvantages but to the spirit of God who like the wind blows where he lists and works where and how he pleases 2. What order the Court and Kingdom were in when his Father died His Father reigned sixteen years during which time he prosecuted his sinful courses with great zeal and diligence omitting nothing whereby he might corrupt his people and alienate them from the ways of God And what influence this had upon them its easie to imagine Which way soever the great Cedars fall they tear the litttle shrubs with them Such as the King is such is the Kingdom If Rehoboam forsake the Law of the Lord all Israel do's so too 2 Chron 12.1 If Alexander carry his head on the one side his Souldiers do the like Ahaz therefore reigning sixteen years and being so wicked as he was we may well suppose the Court and Kingdom were in a sad condition when Hezekiah came to the Crown 3. What condition the ten Tribes that were so near to the Jews both in respect of alliance and habitation were then in Idolatry was not only permitted
will and therefore in complyance with our weakness he does not only lay precepts before us but likewise promises wherein he ingages that if we will do our duty and be faithful he will do great things for us Numb 33.52 53. See Trem. Jun. in loc And as he deals thus with us in other cases so particularly in this we have now before us Having commanded the Israclites that they should drive out all the Inhabitants of the land from before them destroy their Pictures overthrow their molten Images and pluck down their high places he adds by way of promise Yee shall dispossess the Inhabitants of the land and dwell therein And the Prophet Isaiah speaking to the Church in after times saith Isa 30.22 c. Yee shall defile the covering of thy graven Images of silver and the ornament of thy molten Images of gold thou shalt cast them away as a menstruous cloth thou shalt say unto it get thee hence Then he shall give the rain of thy seed that thou shalt sow the ground withall and bread of the increase of the earth and it shall be fat and plenteous in that day shall thy Cattel feed in large pastures c. Here we have an accumulation of promises the substance whereof is this that if we will hearken to what he hath required in his law and in observance thereof will cordially and vigorously appear against the monuments of Idolatry and throw them away from us with scorn and contempt as a true hearted zealous people ought to do then he will open the fountains of his goodness and let out streams thereof upon us Then he will bless us with plenty of provision both for man and beast give us victory over our enemies and fill our hearts with joy As far as the light of the Sun exceeds that of the Moon or as far as the light of the Sun would exceed it self were it seven times brighter so far will he cause our future joy to exceed our former And he does not only promise temporal benefits to it but pardon of sin justification with the benefits flowing therefrom Isa 27.9 By this saith he shall the iniquity of Jacob be purged and this is all the fruit to take away his sin when he maketh all the stones of the Altar as chalk stones that are beaten in sunder c. q. d. When my people shall heartily and unfeignedly repent and evidence as much by their vigorous ingaging and appearing against Idolatry with the monuments and incitements thereof then will I purge away their iniquity and take away their sin Thus does he out of the earnest desire he hath we should set upon the work allure and intice us to it 3. From the terrible threatnings he hath pronounced against us to terrifie and affright us to it Sometimes when a promise will not move a threatning will and therefore he uses both He told the Israelites and us in them that if they would not drive out the Cananites Numb 33.55 56. destroy their Pictures break their Images and pull down their high places they should be pricks in their eyes and thorns in their sides and should vex them in the land wherein they should dwell nay that he would do unto them what he thought to have done to their Enemies that is root them out destroy them and make an end of them He deals plainly with them he sets before them life and death telling them that if they would obey and do as he required they should live and be a flourishing and happy people but if otherwise that they should dye and perish and come to ruin 4. From the solemn and lasting commendations he hath bestow'd upon such as have done it Such is the contentment he takes in it Exo. 32.20 2 Kings 23.4 Serpens aeneus laudatissimo exemplo ab Ezechia sublatus suit Tiâ—en Syntag p. 256. Rev. 2.14 that when any of his Servants do perform it he records the fact and praises them for it Moses Hezekiah Josiah with other of the Hebrew VVorthies did eminently hereâ—n and he hath set it down in the sacred story where it is dayly read to their renown and â—raise so that whiles the names of Jerobâ—am Ahab Ahaz and such like idolatrous Printes stink in the nostrils of all good men their 's â—re as a fragrant ointment poured forth 5. From the sharp reprehensions he hath uttered to such as either through sloathfulness timerousness or the like have omitted to do it Amongst other things that Christ blames the Pastor of the Church of Pergamus for this is one that he tolerated such as were for the â—ating of things sacrificed to Idols Though he â—iv'd in a bad place even where Satan had his â—eat and in a bad time Gillesp Aarons rod. p. 280. Milton of Civil Power in Eccl. Causes p. 53. even wheâ— Antipas â—he Martyr was slain yet that excused not the neglect of his duty He should have exercis'd himself in the conscionable discharge of that and have left the issue to him who hath taken upon him the protection as well as the direction of his Church VVhether he failed in the neglect of discipline or admonition only I leave to others whose business it is to determine This is certain he did not appear against abused things and those who were for them as a faithful Minister ought to have done and for this he is blamed Let our dangers and discouragements be what they will we must do our duty knowing that he who sets us on work both can and will bear us out 6. From the great rewards he hath bestowed upon such as have done it Not looking upon his approbation or commendation as sufficient 2 Kings 10.30.13.1 9.14.16 29.15.12 13. he hath bestowed high and eminent rewards upon such as have been active herein witness Jehu though he were but a bad man yet because he obeyed him in this business he promised him the Throne of Israel to the 4th generation And what he promised he afterwards performed for upon his death reign'd Jehoahaz his Son then Joash his Grand-son after Jeroboam his great Grandson and after him Zechariah the fourth from him upon whose decease the Scepter departed from his family and passed into the hands of Shallum the son of Jabesh and so the promise made unto him being fulfilled the Holy Ghost cries out This was the word of the Lord which he spake unto â—ehu saying Thy Sons shall sit on the Throne of Israel to the fourth generation and so it came to pass whereby we see God is so far pleased with the destroying of Idolaters and Idolatry that he rewards it even in wicked men though not with eternal yet with temporal blessings and those of the highest sort 7. From the severe punishments he hath inflicted upon such as have neglected to do it Let men be never so dâ—ar to him yet if they either refuse or neglect to do it when they have power and opportunity he is
p. 68. Ps 78.60 1 Chron. 15.1.16.1 and forbids his servants to come at it And when the Prophet contrary to his command ate and drank in it he was so incensed against him that he caused a Lion to meet him and slay him Nay the Tabernacle it self though it was made by his special appointment consecrated to his special honour and had for a long time been imployed in his special service yet when it became defiled he cast it off forsook it and never made use of it more He would neither have the Ark brought back to it nor it fetch'd to the Ark but caused a new one to be made wherein it reâ—â—â—'d 〈◊〉 the building of the Temple These you 'l easily grant were emphatical intimations of his Mind and strong motives to stir up this people both to decline and abolish such abused places yet such was either their love to them or want of zeal against them that they still let them alone to the high provoking of him and insnaring of themselves who were so apt to be overcome by every temptation And thus notwithstanding the many good men that time after time they had amongst them it continued all along down to the dayes of Hezekiah who was the first that undertook their removal He being acquainted with the mind of God in this particular and indued with a Spirit of rare and princely zeal no sooner gets the Crown upon his head but he goes up to the high places and destroys them with all the instruments and incitements of Idolatry he found in them Amongst all the particulars mentioned in his reformation this is the first that he removed the high places Presently after him rises up the famous Josiah who though when he entred upon the Kingdome 2 Kings 23.7 c. he came short of him in years yet not in zeal Such was his indignation against all false and corrupt worship that he went through out all Judah and Israel and demolish'd the high places groves houses and what ever had been an occasion thereof I say Judah and Israel for though Israel at that time were a distinct Kingdom and govern'd by another power yet the Inhabitants thereof were then carried away and those who remain'd regarded not what became of the Idols that were amongst them which before they had so much doted on but gave way to this good Prince to come and do with them what he pleased and he having such liberty went to them and utterly destroy'd them The like is reported of Asa and Jehoshaphat though their zeal did not carry them so farr as to remove all such places as had been abused yet it put them upon removing all such as had been abused to Idolatry 2 Chron. 14.3.17.6 1 Kings 15.14.22.43 It s said both of the one and the other that he took away the high places Indeed in the Kings it s said they did not take away the high places but there the Holy Ghost speaks not ad idem he there speaks of other high places then he intends in the Chronicles There were two sorts of high places excelsa cultus idololatrici and excelsa cultus divini The former were consecrated to Idols and used in their worship the latter to God and used in his Now they should have taken away both these the former because they had been abused to Idolatry the people having worshipped a false god in them the latter because they both had been and still were likely to be abused to superstition the people worshipping the true God in them after a wrong manner inasmuch as they did it not in the place he had appointed and set apart for that end and purpose But they contented themselves with removing the former suffering the latter to remain which the Holy Ghost takes notice of and blames them for Thus you see what God commanded Julius Firmicus de Err. profan relig p. 68. Ed. Wouver Enseb vit Const l. 3. c. 52. Niceph. l. 8. c. 33. l. 12. c. 24 c. Socrat. l. 5. c. 15. c. Sozom. l. 2. c. 4. l. 5. c. 7. l. 7. c. 15. Ruffin l. 2. c. 23. Theodoret l. 5. c. 3. August Serm. 241. Cent. Magd. cent 4. c. 15. Zanch. vol. 2. col 406. Com. in Deut. 12. 2. Colloq Momp part 2. p. 29. Com. in 2 Reg. 10.27 Pol. Christ l. 3. p. 229. Synt. l. 10. c. 68. vol. 2. col 711. and the most pious Kings in the time of the Old Testament practiced as to the present business They suffered not the Temples Chappels Houses Groves and other places that had been abused to remain but set upon them and demolish'd them And if we come in to the times of the New Testament we shall find that such Christian Emperors Kings Princes States as have been tender of the glory of God and the beauty of Religion have taken the same course No sooner did the civil powers after our Saviours time become Christian but the Pastors of the Church addressing themselves to them and acquainting them with the danger of the reviving of Idolatry so long as the Pagan Temples remain'd they gave order that they should be demolish'd And when God was pleased some years ago to begin a reformation of Religion amongst us the Magistrates of these and other Nations did the like they fell upon the Abbies Monasteries and other places that the Papists had polluted with their Idolatry and pull'd them down to the ground And herein they did no more than what was allowed by Calvin Beza Wolphius Danaeus Polanus and the ablest Teachers of the reformed Churches Zanchy who hath writ a learned Treatise on this subject is so peremptory in it that he cries out Quis hunc zelum Domini improbare queat Who can be against this zeal of the Lord Let such places alone and there is danger they will in time be imployed to bad uses as they have been heretofore Hereof History affords too many instances Euseb vit Const l. 3. c. 52. Theod. hist l. 5. c. 20. Socrat. hist l. 3. c. 1. Zanch. vol. 2. col 709. Pet. Mart in 2 Reg. 10.27 Constantine hated Idols forbad the worship of them and destroyed divers of their Temples yet left others standing and so upon Julians coming to the Empire and allowing the Heathens the liberty of their religion they entred into them and celebrated their idolatrous mysteries in them as in times past This Theodosins taking notice of did not only forbid the worship of Idols and destroy some of their Temples but levell'd all before him and thereby buried Idolatry with the instruments of it in oblivion Though pious Magistrates do by laws forbid Idolaters the worship of their false Gods yet so long as they see their Temples stand they will be in hopes of recovering of their liberty and when they have it will enter into them and abuse them as much as ever Lavater therefore thinks it meet that all such places should be destroyed Com. in 2
innocent rich splendid yet when once they have been serviceable to such wickedness he would have them cast away as things unfit to be retained by those who profess his Name and are addicted to his pure worship and service This appears by divers express precepts he gave to the Israelites to that purpose Exo. 34.13 Numb 33.52 Deut. 7.25 Ye shall saith he destroy their altars and break their images And ye shall destroy all their pictures and all their molten images And the graven images of their gods shall ye burn with fire thou shalt not desire the silver or gold that is on them nor take it unto thee He would have them not only to detest the gods of the Heathens themselves but also the altars images groves and whatever was serviceable to them and he would have them not only to detest them but abolish them as things execrable and unfit to be endured by them And as if this were not sufficient to evidence his indignation against such things he gives it in charge to them that when any City revolted from his worship and turn'd to Idolatry they should destroy it and all that was in it Deut. 13.15 16 17 Thou shalt saith he smite the inhabitants of that City with the edge of the sword destroying it utterly and all that is therein and the cattell thereof with the edge of the sword And thou shalt gather all the spoil of it into the midst of the street thereof and shalt burn with fire the City and all the spoil thereof every whit and it shall be an heap for ever it shall not be built again And there shall cleave nought of the accursed thing to thine hand c. Oh the heat and strength of divine jealousie They must smite the inhabitants destroy the cattell demolish the houses and consume the spoil without sparing or reserving any part thereof Hence we find that the good Magistrates of succeeding times when they met with such matters as Idolaters had abused in their worship they presently laid hold on them and abolished them as things defiled and unclean When Hezekiah came to the Throne he took care that all stumbling blocks and whatever was disgracefull and unbecoming true Religion should be removed and in order thereunto gave it in charge to the Levites 2 Chron. 29.5 16. that they should carry forth the filthiness out of the holy place and it 's said that they in obedience to his command brought out all the uncleanness which they found in the Temple By this filthiness and uncleanness Quae sunt impura aut ad prefanum cultum invecta c Trem. Jun. in loc we are to understand those impure and prophane things which being brought into the Temple had rendred it filthy and unclean and these the Levites brought forth and destroyed Thus they did in particular with the altars which were in Jerusalem for such on the one hand was the zeal of Ahaz to his filthy Idols that he built altars to them in every corner in Jerusalem and such on the other hand was the zeal of Hezekiah to God that he caused them to be thrown down and removed 2 Kings 23.4 6 11 12 14. And Josiah who came after him did the like he took all the vessels that were made for Baal and for the grove and all the host of heaven also the pourtraicture of the grove that was in the house of the Lord the horses the Kings of Israel had given to the Sun with the charrets belonging to them likewise the altars and images which his ancestors had made all these he took and destroyed And if we descend to the times of the New Testament we shall meet with the like zeal Act. 19.19 The Evangelist in the history of the Apostles shews that when the evil spirit had prevailed over the Jewish Exorcists many of them who had studied the black art came and brought their conjuring books wherewith they had committed so much superstition and wickedness and sacrificed them to justice in the fire And agreeable hereunto is what we find recorded of the Christians of after-times Euseb vit Const l. 3. c. 52. Niceph. l. 8. c. 33. Sozom. l. 1. c. 4. Voetius disp part 3. p. 306. The good Emperors did not only destroy the Temples of Idols but likewise the statues images and whatever they could light on that had been serviceable to them Constantines severity to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or imperial standard is well known when he saw his Souldiers adored it and made an Idol of it he abolish'd it and substituted the Cross in its place And the States of Vtretcht lighting in the year 1609. on the whole fardle of Mass accoutrements did notwithstanding the costliness thereof take it into the Market place and there publickly burn it Of instances of this nature there is such plenty in all Histories that I shall not trouble you with the mention of any more 6. He would have such rites and ceremonies as have been abused in superstitious and idolatrous services See Mr. Gillesp Disp of cerem pt 3 ch 2. p. 129. and thereby have been defiled to be laid aside Whether they are such as consist in vestures postures or actions when they have been imployed to corrupt and bad uses and thereby have contracted a stain upon them he would have them thrown by as being thenceforth disgraceful and scandalous and by virtue thereof unfit to be used either in his worship or by his people The learned Grotius renders this as one reason of the abolishing of the Mosaical Ceremonies that they had been so much abused by the Jews who overlooking the design of God in that paedagogical administration under which they were made other use of them than they were appointed Postquam in illis praecipua pars pietatis collocari caeperat c. Ann. in Johan 4.23 After saith he a principal part of religion began to be placed in them they were to be pluckt up as tares hindring the Corn. The error of the Jews consisted not so much in the Neglect as in the overvaluing of them they laid greater stress on them than God would have had them preferring the observation of them before the discharge of those substantial indispensable duties he required of them which he taking notice of did for that and other reasons think meet to abolish and remove them And if he abolished his own ceremonies which had a divine stamp on them and had been so eminently useful when they had been abused we may then fairly infer he would have humane ceremonies that have no such stamp upon them neither have been so useful when they have been abused to be abolished And this was one if not the only ground of our Saviours appearing against washing of hands before meat It was in it self both an innocent and convenient rite but the Iews superstitiously abus'd it making it more necessary and keeping a greater stirr about it than was fit
services and whatever else they meet with that tends to infect or insnare 2. He charges the punishing suppressing and purging of Idolatry and false Worship in a peculiar manner upon him Deut. 17 5. The judicial Law required of the Jews that if there were any amongst them guilty of Idolatry they should bring him to the gates of the City and there upon his being convicted by the evidence of two or three witnesses stone him to death The reason wherefore they were to bring him to the gates of the City was because the places of publick judicature where offenders were tryed and received their sentence were there And if the Magistrate were thus to take cognisance of sit in judgement on and remove idolatrous persons we may reasonably inferre he was to do the like with idolatrous things 3. He imputes the rising up and practice of Idolatry to the want of a Magistrate When he hath given us an account how Micah had an house of Gods an Ephod and Teraphim how his mother had a graven and molten Image Judg. 17.6 he immediately adds that in those dayes there was no King in Israel Where we aâ—â— not to take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated King strictly for a particular kind of Magistrate passing under that name for in that sense the Israelites never as yet either at one time or other had any King but largely for a supreme Magistrate in general without respect to this or that particular kind And so the meaning is that it was a time of Anarchy and confusion wherein the people having no better guide than their own corrupt and licentious natures broke forth into sad extravagancies such as superstition idolatry prophaness whereas if there had been a good Magistrate he would have kept them in awe and restrain'd them He would either have prevented Micahs Idolatry or else presently have gone and suppress'd it 4. He takes it well from Magistrates when they imploy their power Exod. 32.20 Josh 22.20 1 Kings 15.12 2 Chron. 17.6 2 Chron. 33.15 2 Kings 23.4 1 Kings 15.4.22.43 2 Kings 15.4 and interest in rooting out Idolatry with all the instruments memorials and occasions thereof Moses Joshua Asa Jehosaphat Hezekiah Manasses Josiah did all eminently lay out themselves herein and he accepted of their zeal and commended them for it 5. He is so far from being displeas'd with them for ingaging in such matters that he is offended with them that they proceed no further and blames them for it He reproves Asa Jehosaphat Azariah that when they threw down the Idols which they found in the land they did not with them destroy the high places but suffered them to remain and the people to burn incense in them Here two exceptions are made 1. It 's said that what is alledged from these instances concerns the Kings of Judah who were types of Christ and therefore though they had and exercised such a power it does not follow especially now the Messias being come that others may do it Answ 1. Divers of the forecited places did not only concern the Kings of Judah as it was a divided State but also the Kings of Israel and all Kings and Princes whatsoever Not only the Kings of Judah but the Kings of Israel and other foreign Princes Ezr. 5.13.6.1 Neh. 2.8 such as Cyrus Darius Artaxerxes did as much in the matter of Religion as the thing in the present discourse amounts to and yet the Holy Ghost is so far from blaming them that he records it to their praise and commends them for it 2. How does it appear that the Kings of Judah were types of Christ It does not follow that because they were his predecessors or bore some resemblance of him that therefore they were types of him 3. Admit that in some respects they were types of him yet that in it self without divine commission could not impower them to do any more than those who were no types at all of him It is not the being types but the having a command that invests men with power to undertake and perform services But 2. It 's further said that the condition of Kings in the Old Testament was different from what it is now They had Prophets to advise with and receive directions from which in these dayes they have not Answ 1. Their ingaging so far in Religious matters was not from hence that they had Prophets to consult with 2 Kings 23.24 2 Chron. 16.40.30.16.31.3 21 but from this that the Law required them to do it the directions whereof they preferred before any particular suggestions whatsoever Though they had Prophets by them nay though some of them were Prophets themselves yet unless it were in some special extraordinary cases they kept to the Law and followed the directions thereof 2. What is here objected against the power of Magistrates in the time of the Old Testament may also be objected against the power of Priests concerning whom it may as well be said that they had Prophets to advise with and that therefore what they did in reforming the Church is of no force to us Which consequence I know will be thought unsound and weak and yet if we admit the former I see not how we can withstand it Will it be said that the Priests had a standing Law to authorize and warrant their proceedings I answer so had the Magistrate as well as they Or will it be said that that Law was granted to the Magistrate with respect to the Prophets with whom he was to advise What hinders but I may say the like of the Priests These Exceptions being thus removed out of the way I shall go on with my Discourse 6. The Church of God hath all along acknowledged and taught that this work belongs to Magistrates and thereupon hath still as there hath been occasion and encouragement Quomodo igitur Reges serviunt Deo in timore c. t. 2. Ep. 50. ad Bonif. called upon them to perform it Augustine in that known place of his is very clear and full Speaking out of the second Psalm of the duty of Kings he thus expresses himself How therefore do Kings serve the Lord in fear and trembling No otherwise but by prohibiting and punishing those things which are done against his command He serves him after one manner as he is a man and after another as he is a King As he is a man he serves him by living religiously as he is a King by establishing such kind of Laws with convenient rigour as do command things just and forbid things unjust even as Hezekiah serv'd him by destroying the groves and the temples of the Idols and the high places which were built against his commandment t. 10. de Serm. Dom. in Mont. Hom. 6. Item placuit ab Imperatoribus gloriosissimis peti c. Conc. Carth. 5. can 15 See Corp. Conf. ed. Genev. 1654. part 2. p. 38 90 198. pt 1.60 146 107 124. as Josiah serv'd him
fearful pattern of his just displeasure and wrath against sinful Nations It teacheth us how God thought good to plague and afflict them it doth not appoint in what form and manner we ought to punish the sin of idolatry in others unless they will say that because the Israelites were commanded to make no Covenant with the people of that Land therefore leagues and truces made between superstitious persons and such as serve God aright are unlawful altogether or because God commanded the Israelites to smite the Inhabitants of Canaan that therefore reformed Churches are bound to put all others to the edge of the Sword Answ 1. Should it be granted that much of the strength of this discourse were taken from those precepts God delivered to the Israelites touching the Cananites and that they are of a positive Nature and so concern not us yet there are other Texts enough cited both out of the Old Testament and the New to justifie what hath been said But 2. all that will not be yeilded to for though it cannot be denied that much of the strength of this discourse is taken from those precepts God delivered to the Israelites touching the Cananites yet withall it is to be noted that those precepts were not of a meer positive nature intended only to direct the Israelites in the extirpation of the Cananitish idolatry as is suggested but in the extirpation of the Idolatry of their own Nation or any other Nation or people over whom they should have dominion This appears several ways 1. The reasons on which those precepts are founded are universal and common and therefore the precepts themselves must be so for where the reason of a precept is common the precept it self is so except the authority whence it comes do some way or other limit it Now that the reasons on which these precepts be founded are common is evident God would have the Israelites destroy the monuments of the Cananitish idolatry because they were an abomination to him and that they might not be snares to them c. and what is there in these reasons but what is common to all monuments of idolatry whatsoever 2. What the pious Kings of Judah did in the extirpation not only of the Cananitish idolatry but all other idolatry whatsoever they did it in pursuance of these precepts Josiah did not only suppress the idolatry of Judah but of Israel also which the Holy Ghost represents as done according to the Law of Moses 3. 2 Kings 23.25 Those Christian Emperors Kings Princes and States that have duly purged their Dominions of Idolatry of what kind soever have look'd upon themselves as both authoriz'd and oblig'd by these precepts to do it See Zanc. vol. 2. col 387. Walaeus loc com p. 540. Alting Theol. Elenct p. 417. with such as have commented on the Books of Moses 4. Protestant Writers who discourse concerning the extirpation of Idolatry urge these precepts as serving not only to authorize and oblige but also direct us therein By these reasons to mention no more it appears that these precepts are not to be look'd upon as being of a meer positive nature concerning the Canaanites only but as common and extending to all Nations whatsoever Which yet I would not have so understood as if I thought that all those precepts which God gave to the Israelites touching the Canaanites were of such a latitude but that those which he gave to them for the extirpation of Idolatry are as to the substance of them so which is sufficient for my present purpose as serving to repell what is urged in this Objection Obj. 2 But what needs all this ado what reason is there that the sin of others should hinder us of our just liberty why should we abolish lawfull things because others have abused them It 's sufficient that retaining the use N. Fratri amico art 17. we separate them from the abuse Thus Saravia he thinks it not reasonable that the superstition and abuse of the Cross should take away the use Answ 1. Just after this manner the Papists proceed with us When we tell them of the abuse of many things in their Church and thereupon urge them to lay them aside they answer us after this manner So Cassander See Calv. Ep. ad Versip See Rushworth Dialog 1. p. 68. abusus non tollit bonum usum And what more ordinary than Maneat usus tollatur abusus and corrigendus abusus usus non est damnandus So that if those against whom I here dispute know how to answer the Papists they need not seek for an answer to themselves 2. It 's no good arguing which gives the lye to the Spirit of God and yet such is this we have here before us The Spirit of God tells us See Gen. 3.14 Lev. 20.15 that abused things are unfit to remain and that therefore we must lay them aside but this kind of arguing saith there is no danger in them that we need not lay them aside that it 's sufficient to separate the abuse than which what can be a plainer contradiction to the authority and wisdom of the Spirit I know not Non uti quam non abuti facilius de Coron Milit. Vt facilius est it a tutius quoque omnes imagines e templis submovere c. in Catec 3. We should choose to do that in all cases and in this in particular which is easiest and safest now the laying aside of abused things is both 1. It 's easiest it 's a far easier matter to lay such things aside than retaining them to preserve them from abuse So Tertullian It 's easier saith he not to use than not to abuse 2. As it 's easier so it 's safer In removing them there is no danger in retaining them much In both these we have the suffrage of the great Erasmus who speaking concerning Images saith as it is easier so it is safer to remove them all out of Temples than to obtain that the mean be not exceeded nor superstition mingled And were not men wilfully and affectedly blind one would think that living in an air so much thinner and purer than his was they might see as much 4. If this be good reasoning how as Daniel did not make use of it How as he refused the Kings meat How as he did not sanctifie it by the word and prayer and thereby restore it to its right use 5. If this kind of reasoning be good now as Hezekiah did not use it in behalf of the high places groves and especially the brazen serpent for the continuance whereof I am sure far more might have been said than there can for many things yet retain'd amongst us Nay 6. If this kind of reasoning be of any force how as we have not retained more of the Popish utensils that are in themselves lawfull but have thrown them away to the high provoking of an inrag'd enemy who perhaps would otherwise have been more propitious