Abolishing of Things Abused to Superstition and Idolatry, Tract · Section 8 – Section 9
Sect. 8.
Fourthly. IT being made out to you, what things upon their being abuſed, are to be laid aſide, and to whom the doing of it do's belong; namely to all of us in one reſpect or other: I ſhall here ſhew after what manner we muſt do it. And
1. We muſt do it willingly and cheerfully. Though the things we have before us, be of great value and dear to us, yet as ſoon as we find they are ſuch either in themſelves, or by accident, that it may not conſiſt with the ſafety of religion to retain them, we muſt with all readineſs aboliſh them. We ſhould be as willing to part with them, as a man is to part with fire out of his cloaths, or a viper out of his boſome. When Jacob ſet upon the purging of his family, Gen. 35.4.and willed them to put away the ſtrange Gods that were amongſt them, they with all readineſs delivered them to him, with the Ear-rings which were in their Ears.Acts. 19.19. And when the Jewiſh exorciſts upon the Apoſtles doctrine, and miracles believed, they of their own accord, brought their Magick Books, and burn'd them.Qui minimi aeſtimant, judicant excreſcere hanc ſummam ad ſeptem mille, &c. Apud Bibl. Trem. & Jun. in loc. Though the value of them was ſo great, that it amounted to fifty thouſand pieces of ſilver, which the loweſt eſtimate (as Beza ſhews) raiſes to eight hundred pounds of our Engliſh money, or thereabout; yet conſidering they had been abus'd already, and that they might be ſo no more, they brought them forth, and threw them into the fire. Whereby we ſee, on the one hand, how far this impious art had prevailed, that at that time there ſhould in Epheſus be ſo many books to teach and promote it; and on the other hand, the prudent care and religious zeal of theſe New converts, that rather than ſuffer ſuch pernicious books to go abroad, or remain any longer, to the inſnaring of the world; they would, notwithſtanding the great price and value, thus freely bring them forth, and commit them to the flames. How far are theſe to be prefer'd before the obſtinate Papiſts amongſt us, who notwithſtanding all the light and evidence offered to them, are yet ſo far from bringing forth their Images, Crucifixes, Agnus Dei's, Reliques, and other things they have moſt lamentably abuſed, that they do not only retain them, but proſecute their abuſe of them?
2. We muſt do it holily, in obedience to Gods will, and in order to his glory. We muſt ſee that both the ground upon which, and the end for which we do it, be ſound and good. We muſt not do it out of ſelfiſhneſs, covetouſneſs, ambition, revenge, or any ſuch low and baſe account, but out of unfeigned piety towards God, and that we may perform his will, foreign Adag. p 79.and be ſerviceable to him. Druſius tells us, that amongſt other of the Eaſtern Proverbs, this was one, that, whatever we do, we muſt do it for God; which, as we muſt obſerve in other matters, ſo particularly in this we have here before us. We muſt either aim at God therein, and do what we do upon his account, or elſe we ſhall fall ſhort both of our duty and reward. 2 Kings 10.25, 26, 27. See Val. Max. l. 1. c. 1.Jehu deſtroyed the Prieſts, Images, and houſe of Baal, but he aimed at no higher a mark than his own private intereſt, and that ſpoyled all. And who knows not the ſtory of Dionyſius the Tyrant of Sicily? Having a covetous deſire of the rich coat that hang'd upon Jupiters Image, made all of beaten gold, he took it from him, and gave him a Cotton one inſtead of it, alledging it was too heavy for Summer, Damnantur qui potius avaritia quam zelo, &c. vol. 1. Exerc. in Gen. 35.4.and too cold for Winter, but that the other was ſuitable to either ſeaſon. Had his end been good, both the fact and jeſt had done well; but the lowneſs and baſeneſs of that, marr'd both. Rivet ſpeaks with much diſpleaſure, againſt ſuch, as remove abuſed things, rather out of covetouſneſs than zeal, that they may convert them to private uſes: And well he might, for what is this, but to make religion a ſtalking horſe to the world, and commit wickedneſs under the diſguiſe of holineſs? Let a mans undertakings, and performances be never ſo high and noble in themſelves, yet if his aimes be not right, they are worth nothing.
3. We muſt do it with zeal and indignation. They are ſuch things as are enemies to true Religion, and therefore we muſt appear with an holy rage, and fury againſt them. Thus God requires the Jews to deal with ſuch monuments of Idolatry, as they found amongſt them. Ye ſhall (ſaith he) defile the covering of thy graven Images of ſilver, Iſa. 30.22.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. When we ſet upon the purging out of ſuch things, we muſt remember how they have been the miſchievous inſtruments of Gods diſhonour, and therefore we muſt not handle them with any reverence or reſpect, but with greateſt ignominy and diſgrace. It was foretold of Ephraim, that when he ſhould repent, he ſhould be ſo far from following thoſe things, that before he doted on, that he ſhould loath and ſcorn them.Hoſ. 14.8. Ephraim ſhall ſay, what have I to do any more with Idols? This he ſpeaks not by way of inquiry, as if he would learn how to diſpoſe of his Idols, but by way of indignation and contempt, as being impatient of having to do any more with them. And it hath been the manner of good men, when they have had to do with ſuch things,Deut. 9.21. to carry themſelves towards them in that manner. Moſes did not only take the molten calf from the Iſraelites, but in holy fury and diſdain ſtamp it under his feet, as fitter to be trod upon, than have the reſpect that was given to it.2 Kings 23.8. Joſiah did not only demoliſh the high places, but in token, both of his diſpleaſure and ſcorn, defile them. Not, that he did any way abuſe them, or make them worſe than they were, but that in juſt ſeverity, he let the world ſee what indeed they were, by caſting dung, and filth upon them. And, Hezekiah did not only break in pieces the brazen Serpent, but in way of deriſion, call it Nehuſhtan. As if he had ſaid to the people, this thing which out of a vain and ſuperſtitious humour, you thus adore and reverence, is ſo far from meriting the respect you give it, that it is no other than a piece of braſs, fitter to lye rusting in a corner, nay to be beaten to powder, than be worſhipp'd as a Deity, as by you it is, to the high provoking of that God, who ordain'd it for another uſe. And to give you one other inſtance,Ezek. 8.10.14.4.22.3. the Prophet Ezekiel, that he may the better expreſs his contempt, and ſcorn of the heatheniſh Idols, does up and down his Book, ſpeak of them under moſt diſgraceful and reproachful terms. He calls them foreign, which Tremellius and Junius render ſtercoreos deos, that is, dunghill, filthy, ſtincking gods. By theſe instances, you ſee how the faithfull ſervants of God, heretofore carried themſelves towards thoſe abuſed things they had to deal with; they appeared againſt them with a vigorous zeal and indignation. And if ever we will be thought ſincere and cordial to his intereſt, we muſt do the like.
4. We muſt do it impartially, without reſpect to any perſons or things whatſoever. We muſt not connive at this man, becauſe he is great, or that man, becauſe he is mean; this, becauſe he is a relation, or that, becauſe he is a ſtranger, but over-looking all ſuch outward conſiderations, we muſt endeavour the purging of the Church from whatever may be occaſion of offence, or prejudice thereunto. Such was the integrity of Levi, that in matters of Religion, he regarded not his own relations, or allies, how near or dear ſoever they were to him, but went on in his duty, faithfully executing the judgement of the Lord. He ſaid unto his father and his mother, Deut. 33.9.I have not ſeen him, neither did he acknowledge his brethren, nor know his own children. And herein Jeſus Chriſt, who was the Antitype, or perſon prefigured, exactly agreed with him. He preferred his Fathers will, and the publication of the Goſpel, before any relations whatſoever. When one, as he was preaching to the people, came and told him that his mother and brethren ſtood without deſiring to ſpeak with him,Mat. 12.47. he ſtretching forth his hands towards his Diſciples, ſaid, Behold my mother and my brethren: adding, that whoſoever does the will of his father, the ſame is his brother, ſiſter, and mother. And the Apoſtles, being acted by the ſame ſpirit, walking by the ſame rule, and minding the ſame thing, proceeded after the ſame manner. Henceforth (ſay they) know we no man after the fleſh. 2 Cor. 5.16.They reſpected not thoſe they had to deal with according to kinred, wiſdom, honour, wealth, or any ſuch ſecular matters, but according to their grace, holineſs, and uſefulneſs in the Church, which render men far more amiable than any outward accompliſhments or priviledges can do. And after this manner muſt we behave our ſelves in all religious performances; particularly, in our endeavouring the removal of abuſed, offenſive things. Let that which we have before us, be whoſe it will or what it will, if it have been abuſed in falſe worſhip, and is thereby rendred unfit to remain, we muſt endeavour the extirpation of it. Herein many great and holy perſons, whoſe proceedings are recorded in Scripture for our inſtruction,Exod. 32.20. Judg. 6.27. 1 Kings 15.13. Ne patris quidem mei famae parcerem &c. Molin. Apol. l. 2. p 137. imitation and encouragement, have lead us the way. Moſes, notwithſtanding all the reverence he had for Aaron, both as he was his elder brother, and the high Priest, took the calf he had made, and burnt it in the fire. And, Gideon, notwithſtanding all the filial reſpect he bore to his Father, both as he begat him, and as he was a Magiſtrate, demoliſhed his altar, and cut down his grove. And Aſa, notwithſtanding the dutiful reſpect he bore, both to his Father and his Mother, took their Idols, and deſtroyed them. And this holy impartiality and indifferency, we muſt uſe; we muſt not ſay, this is my Fathers image, and therefore I'le winck at it; or this is my Mothers Crucifix, and therefore I'le let it alone; but ſhutting our eyes againſt all ſuch carnal reſpects, we muſt manage the work of God with uprightneſs and faithfulneſs. The intereſt of religion muſt be dearer to us than any relations, or friends whatever; and therefore when we meet with any thing prejudicial thereunto, we muſt endeavour the removal of it, let the authors, or owners be who or what they will.
5. We muſt do it publickly and openly, that ſo all may ſee, and take 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 foreign, 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 foreign, 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 foreign & foreign 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 we muſt do it. And we muſt do it ſpesdily, without loytering or making any delay. It is that wherein the glory of God, and the ſafety of mens ſouls are concern'd, in matters of which nature delays are intolerable; and therefore as ſoon as ever an occaſion or opportunity preſents ſelf, we muſt without making any excuſes or evaſions, fall upon the work and diſpatch it. We muſt not ſtand looking on abuſed things, and wiſhing they were removed, or reſolving that hereafter we will endeavour it; but forthwith lay our hands to the work, and get it done. Such was the holy vigour of Davids zeal, that he cryed out, I will early deſtroy all the wicked of the Land. Pſal. 101.8.His upright ſoul could not endure either ſuch perſons or things as made againſt the honour of God, and beauty of Religion; and therefore girding himſelf with pious courage, anſwerable to his Kingly power; he reſolves, nay preſently falls upon the rooting of them out. He ſtands not to ſee what others would do, or what iſſue things would work themſelves to; but being utterly impatient of their continuance, he forthwith betakes himſelf to the ſuppreſſing of them.2 Chron. 29.3.17. So Hezekiah, how loth was he to loſe any time in this buſineſs? The very firſt thing that at his coming to the throne, he falls upon, is the reformation of religion, the purging of the Temple, and the rooting of all falſe worſhip out of his Dominions. So likewiſe Joſiah, what haſt did that illustrious and flouriſhing youth make in this holy work?2 Chron. 34.1.4. when he was but ſixteen years old, did he undertake it, and purge Judah and Jeruſalem from all falſe worſhip, with all the inſtruments and occaſions thereof. Whiles other young Princes were merry in their Palaces, following their recreations, and bathing themſelves in their royal delights; he was conſulting with the Prieſts and Levites about the reformation of religion, weeping over the neglected Law, and endeavouring to put away what ever was contrary to it. Oh that all Chriſtian Kings and and Princes would tread in his ſteps! What Churches, Kingdoms, nay what a world ſhould we then have! And as Kings and Princes, ſo every of us in our ſeveral places, muſt make haſt herein. The glory of God, the purity of religion, the ſincerity of Divine worſhip, and the welfare of mens ſouls, are all concern'd therein; and therefore we muſt not, like the Sluggard, lye folding our hands, but up and be doing.