Abolishing of Things Abused to Superstition and Idolatry, Tract · Section 6
Sect. 6.
4. HE would have ſuch ſtructures, buildings, places as have been conſecrated to ſuperſtitious and idolatrous uſes, and thereby have received defilement, to be laid aſide. All the Temples, Chappels, Houſes, Groves, and other places, wherein Idolaters have celebrated their unlawfull ſolemnities, he would have demoliſhed and thrown down. As ſoon as ever he appointed his people to make him any place for the recording of his name, he declared his diſlike of ſuch places as Idolaters had devis'd and us'd. He was ſo far from being pleaſed with them, that he would not have one, though new built, and that for his own peculiar ſervice, ſo much as like thereunto. Vaſquez ſaith,De Adorat. l. 2. diſp. 4. c. 4. he choſe the form of an Ark rather than another thing, for a teſtimony of his preſence, becauſe it was ſuch as they had not abuſed. But his diſlike to ſuch kind of places, will appear more evidently from the many expreſs commands he hath given to his people concerning them. Amongſt other things which he gave in charge to the Iſraelites in the Wilderneſs, this was one, that when they were come into the Land of Cannan, they ſhould deſtroy all places wherein the inhabitants had committed their abominations, in the ſervice of their gods. Numb. 33.52. Deut. 7.5.Ye ſhall (ſaith he) pluck down all their high places, and cut down their groves. This he over and over again requir'd of them, but ſuch was their remiſsneſſe and lukewarmneſs, that they neglected to do it. They took care to avoid the rage of their enemies, and ſettle themſelves in the Land; but as for the extirpation of Idolatry, with the reliques and occaſions thereof, and the ſetting up and maintaining of his pure worſhip and ſervice, they minded it not: which he taking notice of, ſends an Angel to them to expoſtulate with them about it, and blame them for it.Judg. 2.2 Upon this, they lift up their voices and weep, as a people ſorry for their neglect, and reſolv'd to reform. But this proves only a flouriſh, and ends in a return to their former ſecurity: for, the Angel is no ſooner gone, but their zeal is over, and they as far from doing their duty, as every they were before. Nay ſo groſs was their behaviour in this buſineſs, that inſtead of aboliſhing of ſuch Idols as they had amongſt them, (with the high places, houſes, and other things belonging to them) they fell a worſhipping them;Judg. 2.11. they ſerved Baalim. Notwithſtanding all the wonders God had wrought for them, all that Moſes, Joſhua, and the Angel had ſaid to them, and all that they themſelves had pretended, yet inſtead of renouncing Idols and ſerving the Lord, they renounced the Lord and ſerved Idols: Which he being highly moved with, appears to Gideon by night, and bids him go and throw down the altar of Baal, that his Father had, and cut down the grove that was by it;Judg. 6.25. build an altar, take the ſecond bullock, and offer a burnt-offering. He will firſt have him throw down the altar of Baal, and then ſet up one for him: first aboliſh idolatrous worſhip, and then ſet up that which was pure. And this was no other than what upon good grounds he might command him to do; yet had Gideon thought it meet to have expoſtulated, he might have urged many things againſt his obedience. He might have pleaded that he was but young, and ſo leſs fit for the undertaking of ſuch a work: that there was a Magiſtrate in the place, to whom it did more properly belong, who might manage the buſineſs with leſs difficulty, and more ſucceſs: that Joaſh his Father, whom he ought not to affront, was the man: that the altar he was to throw down, and the grove he was to deſtroy, ſtood in his ground: and that the oxe he was to ſacrifice was likewiſe his; but having ſuch warrant for his undertaking, he diſputes not, but obeys. He takes ten of his Servants, and goes in the night, and notwithſtanding the difficulty and dangerouſneſs of the attempt, does as he was appointed. Which heroical act being commanded by God, and uſher'd in by a ſpecial miracle the Angel wrought, in fetching fire out of the Rock to conſume his ſacrifice, one would have thought ſhould have awaken'd the people, and ſtirr'd them up to the performance of their long neglected duty; yet it prevail'd not, but they ſtill proceeded in their former courſe, ſuffering the work required of them to lye undone.
Notwithſtanding this their ſtupidity and ſlothfulneſs, God ſtill goes on, and a there is opportunity declares his diſpleaſure againſt polluted places, and the ſin therein committed. Though they were never ſo dear to him, and convenient for his ſervice, yet when they were polluted, he took up a controverſie againſt them. Shiloh was a place he much respected, was convenient for the reſidence of the Ark, and the coming of the people from the ſeveral Tribes thither to worſhip, and was honoured therewith for ſeveral hundreds of years; yet when it became polluted with the horrible prophaneneſs and wickedneſs that was there committed, he was ſo incenſed againſt it, that he remov'd the Ark from it,Jer. 7.12 1 Sam. 7.1. and would not endure it ſhould ever come there more. When he brought it back from the Philistines, he would not (though the Tabernacle remain'd there) ſuffer it to return thither, but placed it in Kirjath-jearim, in the houſe of Abinadab. So likewiſe, Bethel was once dear to him, yet when Jeroboam had defiled it with his Idolatry, he was ſo diſpleaſed with it, that he puts another name upon it, denoting the wickedneſs of it,Hoſ. 4.15. 1 Kings 13.9, 24. See Dr. Stillingf. Orig. Sacr. l. 2. c. 5. ſect. 2. 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 re…'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.Its ſaid both of the one and the other, that he took away the high places. Indeed in the Kings, its 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 Paral. 12.2. Apis, caeterorumque deorum aedes dirui jubet, &c. Juſtin. hiſt. l. 1.alledging the ſaying of the famous Ziſca, concerning Monaſteries. Non relinquendos eſſe nidos ciconiarum, ne eos repeterent. We muſt not ſuffer the neſts of theſe Storks to remain, leſt they return to them again. It is to be feared, that ſo long as ſuch places remain, the Idolatry committed in them, will ſcarcely be ſuppreſſed. This the light of Nature taught Cambyſes, who fearing the ſuperſtition of Egypt would not be rooted out, if the Temples wherein it was ſeated, were not taken away, gave order that the houſes of Apis and Ammon ſhould be pull'd down. On the contrary, when men ſee not only their Idols deſtroyed, but their Temples and Houſes pull'd down, they'll diſpair of the reviving of their religion, and ſo be more eaſily drawn to cloſe with true piety. Euſebius hath writ a Chapter on purpoſe to acquaint us herewith;Vit. Chriſt. l. 3. c. 53. wherein he tells us, that when the Heathens, upon Conſtantines demoliſhing the Temples of Venus and Aeſculapius, ſaw how little their Idols were able to do for themſelves, and what a deſperate condition their religion was in, they fell to ſcorn them, and embraced Chriſtianity.
But perhaps you'll ſay, if it be thus, what ſhall we think of our ſelves? either ſuch places as have been polluted with Idolatry, are not to be demoliſhed, or they are: if they are not, then the forementioned powers err'd in doing it: if they are, then we erre, in not doing it. The generality of our Churches and Chappels, are ſuch as have been defiled with Popiſh abominations; how then, if theſe principles be ſound, ſhall we juſtifie the retaining them? Anſ. We muſt diſtinguiſh, 1. betwixt ſuch buildings, as in reſpect of their ſituation, figure, dimenſions, and other circumſtances, are, notwithſtanding their former abuſe, fit for religious and honeſt uſes; and ſuch as are not. 2. Betwixt the uſing of ſuch buildings with their idolatrous ornaments, and adjuncts, and without them. 3. Betwixt ſuch buildings as ſtand amongſt thoſe as are ſcandaliz'd with them, and ſuch as do not. 4. Betwixt ſuch buildings as ſtand in places where Idolatry is like to be reſtored, and ſuch as do not. Now as for thoſe buildings that have been abus'd in idolatrous ſervices, and are in reſpect of their ſituation, figure, or the like, unfit for profitable uſes, and remain deck'd with their Idols attire, and ſtand amongſt ſuch people as are ſcandaliz'd with the uſe of them, and are in ſuch places where there is danger of the return of Idolatry; ſuch are utterly unlawfull, and ought as well as the high places, and groves, to be removed.
This I ſpeak of the former ſort of buildings; then, as for ſuch as in reſpect of their ſituation, figure, and the like, are fit for profitable uſes, are ſtripp'd of their Idols attire, ſtand not amongſt ſuch as are ſcandaliz'd therewith, neither are in ſuch places where there is danger of the return of Idolatry, thoſe we may lawfully retain.Numb. 16.39. As God allowed Eleazar, to take the Cenſers, wherewith Corah and his rebellious company offered incenſe, to make plates for the altar: Joſh. 6.24.and Joſhua, to take the gold and ſilver, and the veſſels of braſs and iron, which he found in Jericho, Judg. 6.27.and put them into the ſacred treaſury: and Gideon, to take the bullock that Joaſh his Father had deſign'd for ſacrifice unto Baal, and therewith make a burnt offering to the Lord: So he allows us in this caſe, to ſpare ſuch buildings, as thoſe I have now mentioned, and convert them to an holy and profitable uſe. Herein we have the concurrence of Tertullian, Auguſtin, De Coron. Milit. c. 8. Ep. 154. ad Publ.and other of the Ancients, who notwithſtanding their great zeal againſt Idolatry, and eminent endeavours to extirpate it, thought ſuch buildings as theſe might be retained, and imployed in the ſervice of God. Which our Edw. 6. and other Proteſtant Kings and States, with the Clergy belonging to them, taking into conſideration, thought it not meet utterly to aboliſh the ſeveral Churches and Chappels within their Dominions,See Zanc. vol. 2. col. 711. Hooker Eccl. Pol. l. 5. ſect. 17. p. 149 Hall againſt the Browniſts, ſect. 45. Gilleſp. against Cerem. part 3. c. 2. p. 136. Rutherf. of Scandal, q. 6. p. 62. though they knew they had been horribly abuſed by Popiſh Idolatry; but ſtripping them of their filthy Ornaments, they converted them to another and better uſe, wherein they have ſerved ever ſince, and I truſt will do ſtill. I know there have been ſome amongſt us, who have held the retaining and uſe of ſuch places altogether unlawfull, but the generality of Orthodox Writers are, and that upon good grounds, herein againſt them.
This, I would have underſtood of ſuch buildings as are neceſſary, commodious and uſefull. As for pompous Cathedrals, and ſuch like places, that ſerve for little, but to mind us of the ſuperſtitious oftentation, and vanity of former times, and bolſter up uſurping Prelates, in their Pride and Lordlineſs, I have no more to ſay for them, but that it were well, if with the high places, they were pull'd down, and the materials thereof converted to a better uſe. That you may not think I have only the Brownists, and ſuch kind of perſons to bear me company herein, hear what the learned Beza hath.Et quod ad me attinet optarim, &c. Colloq. Mompelg. part 2. p. 29. See alſo Rutherf. of Scandal, q. 6. p. 77. I could wiſh (ſaith he) that thoſe great Temples which in many places do by their very form teſtifie Popiſh Idolatry, and are fram'd rather to walk and make a noiſe, than commodiouſly to receive auditors, or hear the preachers, had been demoliſhed from the beginning, and others more convenient for Sermons, and adminiſtration of the Sacraments, had been erected. I confeſs if we were to revive the Old Testament-adminiſtration, turn every Dioceſs into a land of Jewry, and have a Church in each of them after the ſimilitude of Solomons Temple, there were ſome reaſon for their continuance; but being it is otherwiſe, as every one knows that is not wilfully blind, it is but fit they ſhould be taken down, and the materials of them otherwiſe imploy'd. How well then thoſe deſerve, who inſtead of appearing againſt them, expend ſo much ſtudy, pains, time, treaſure in repairing and upholding of them, I leave to all ſober men to judge; I know no other reward they can look for, but that which the ſuperſtitious and hypocritical Jews met with;Iſa. 1.12. Who hath required this at your hands?
5. He would have ſuch utenſils, as have been devoted to ſuperstitious and idolatrous uſes, and thereby have been defiled, to be laid aſide. All ſuch Altars, Images, Books, Reliques, Veſſels, and other inſtruments, as have been imployed to the furthering of falſe, and corrupt worſhip, he would have extirpated and removed. Though in themſelves they are never ſo 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 foreign, 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 Ʋtretcht, 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.See Dr. Hamm. in Mat. 15.3. Mar. 7.4. The Sanhedrim appointed it to be obſerved as a ſtanding Ordinance, inſomuch that a man muſt not eat, till he had performed it. Nay ſome of their Rabbi's laid ſuch ſtreſs on it, that they counted him guilty of no leſs than a capital offence, and worthy of death who neglected it. R. Aquiba ſaith in plain terms, that he who takes meat with unwaſh'd hands is worthy of death; and being in priſon, and having water given him both to waſh with and drink, and by accident ſpilling one half of it, he waſh'd him in the remainder, thinking it fitter to do ſo, than drink it: nay to dye rather than to violate the tradition: of his Ancestors. And R Joſe ſaith, that to eat with unwaſh'd hands, is all one as to lye with a Whore: which yet their law puniſhed with death. Now our Saviour taking notice of the great and horrible abuſe of this rite, charges the Scribes and Phariſes with it, aſſerts the liberty of his Diſciples, and encourages them to ſtand out againſt it. Though a rite in it ſelf be never ſo lawful, yet groſs abuſe renders it unfit for further uſe. And thus divers Perſons and Churches in different ages,See Hommius diſp. Theolog. 45. Sect. 4. p. 246. have conceiv'd, and therefore have declared againſt, nay wholly aboliſhed various ceremonies meerly upon this account, becauſe they have been abuſed, and have look'd upon that as a ſufficient reaſon for their ſo doing. It ſeems to be a thing of an arbitrary and indifferent nature whether in the ordinance of Baptiſm,Quia nunc huc uſque ab hareticis infans in baptiſmo tertio mergebatur fiendum apud vos eſſe, non cenſeo, &c. l. 1. Ep. 41. we uſe a trin-immerſion, that is, a threefold dipping, or plunging: or a ſingle one; yet ſome antient Churches have refuſed to uſe the former, upon this account, that it was abuſed by Hereticks and Idolaters. The weſtern Biſhops, taking notice how the Arrians made uſe of it to ſignifie a trinity of natures in the godhead, thought thoſe Churches did no other than what was convenient, who declin'd it. Gregory the great, writing to Leander one of the Biſhops of Spain, whoſe manner was to dip but once, tells him that they at Rome did it three times, and upon what account: partly to repreſent our Saviours lying three dayes in the grave, partly to ſignifie the Trinity of perſons ſubſiſting in the divine Eſſence,Simplicem teneamus, baptiſmi merſionem, &c. can. 5. yet lets him know that in regard Hereticks uſed to do it, he thought they in Spain ought to forbear it, and to dip but once. And the fourth Council of Toledo treading in his ſteps, do in the like manner aſſert and commend the uſe of ſingle immerſion, and that for this reaſon, leſt they ſhould ſeem to allow of the opinion of the Arrians, who uſed it to a contrary end. Though the Biſhops of this Council thought trin-immerſion lawful, nay in ſome reſpects convenient and uſeful, yet in regard Hereticks with whom they were not to hold communion, or confirm in their way, both had, and did abuſe it, they thought good to wave it, and content themſelves with a ſingle immerſion, which had not been ſo abuſed, neither neither would be ſo ſcandalous and offenſive. And the Divines, of the reformed Churches, beyond the Seas, do ordinarily in their writings, ſhew the concurrence of their judgements with them herein. Pelican is full and vehement;Ʋoluit Deus una lege abominari, & abjici, &c. in Levit. 18.3, 4. writing upon one of the Levitical precepts againſt the Jews ſymbolizing with Idolaters, he thus delivers himſelf: God (ſaith he) by this one law would have them caſt away, and abhorr whatſoever had in worſhip pleaſed the Gentiles; much more care ought Chriſtians to have of this, who being taught to worſhip God in Spirit and Truth, ought firſt and laſt to have abhorred the idle, unreaſonable, and deceitfull forms and rites of Idolaters: Modo ne ſuperſtitio & pravus abuſus eos abolere cogat. Epiſt. ad Verſipell. p. 413which if the antient Biſhops had well underſtood, the Church had never been peſtred with ſo many profane rites and baſe ceremonies, by which it is come to paſs, that ſome Chriſtians differ little from the antient Gentiles, ſave in the names of their Idols. To the ſame purpoſe writes Calvin; As for antient rites (ſaith he) which it is lawful indifferently to uſe, becauſe they are conſentaneous to the word, we reject them not, provided, ſuperſtition and evil abuſe, compell us not to aboliſh them. Addititias illas innumerabiles nugas, &c. Diſp. Genev. 66, 84. & de Caena adv Hargium. p. 4Beza goes ſo far, that I believe there are few Non-conformiſts in England will ſay more. The trifles (ſaith he) which had proceeded to manifeſt ſuperſtition, we have aboliſhed as will-worſhip; And we affirm that they who retain the reliques of unprofitable ceremonies, and out of preposterous judgement correct them rather than aboliſh them, deſerve ill of the Churches. Yet ſome there are who would have Paſtors put on garments, which if not by their firſt bringing in, yet by their abuſe are Baals garments. The Church of England likewiſe, renders this (as you heard even now) as the weightyeſt reaſon of aboliſhing certain of the ceremonies, that they have been ſo much abuſed. Nay Lyra, a Papiſt, writeing on the forementioned precept, againſt ſymbolizing, ſaith,Intendit excludere a filiis Iſrael omnem Gentilem ritum. that God intended thereby to exclude from the children of Iſrael every rite of the Gentiles. And the reaſon hereof was, partly becauſe they had abuſed, and defiled them with their ſuperſtitions; and partly becauſe he would not have his people hold communion with them. And thus I have diſpatch'd the ſecond particular, and ſhew'd what thoſe things be that God upon their being abus'd, would have laid aſide.