Abolishing of Things Abused to Superstition and Idolatry, Table of contents – Errata
THE CONTENTS.
Sect. 1. p. 1. THe Introduction. Of High Places. Two ſorts of them. Uſed by the Patriarchs. Lawfull till the erection of the Tabernacle. Sacrifice limited to the Tabernacle, except ſome extraordinary caſe occurred. Reaſon for it. The abuſe of the High Places. The aboliſhing of them. Of Images, or Statues among the Jews. Two ſorts of them. The unlawfulneſs of the latter ſort, with the removal thereof. Of Groves. Their Original. One eminent above the reſt. Both Jews and Heathens dote on them. In what ſenſe it is ſaid a Grove was in the Temple. They are cut down. Of the Brazen Serpent. The occaſion, uſe, and benefit of it. The abuſe and removal of it. Nehuſhtan what. The General Doctrine. The eminency of Hezekiahs zeal in removing offenſive things, held forth in ſix particulars.
Sect. 2. p. 20. The Method propounded. The point proved. God deals with his people by way of precepts, promiſes, threatnings, commendations, reproofs, rewards, puniſhments, to provoke them to remove abuſed things. The concurrent judgements of Foreign, Orthodox Writers for it. Muſculus, Farell, Rivet, urged more particularly. The Church of England for it. Biſhop Jewell, Biſhop Andrews, the Book of Homilies, the Preface to the Liturgy, for it. The Statute Law for it. The Canon Law for it. An argument a minori ad majus. Several Officers and Orders of perſons removed upon leſs grounds, than ſuperſtition and idolatry. Of Love Feasts. Of the Kiſs of Charity. How uſed in Religious aſſemblies. Of Vigils. Of Sanctuaries for offenders. All, for their abuſe removed.
Sect. 3. p. 44. Idolatrous perſons to be puniſhed. Two ſorts of them aimed at in an eſpecial manner by Moſes. The Law ſevere againſt them. The Chemarims who. Magiſtrates are to diſtinguiſh betwixt ſome Idolaters, and others. What courſe they are to take with the Papists. Whether Hezekiah executed the Law upon thoſe who burn'd incenſe to the Brazen Serpent.
Sect. 4. p. 51. Abuſed Names muſt be aboliſhed. In what ſenſe we may take the Names of falſe gods into our mouths. Why God would not be called Baali. Such as give abuſed Names to their Children, Horſes, Doggs, nay to the Officers and Ordinances of Chriſt, cenſured. What courſe we muſt take when we are to ſpeak of ſuch perſons or things, as have abuſed and ſcandalous Names. Eraſmus, Politian, Lipſius, Castellio, blamed. Whether the Pſalmiſt in that paſſage, Kiſs the ſon, alluded to the Cuſtom of the Heathens? Dr. Sanderſon adviſes to beware of offenſive paſſages. Aquinas does the like. Bellarm. in his old age, declared againſt the uſe of the word Divus. Pope Sylvester altered the names of the dayes, and why.
Sect. 5. p. 60. Abuſed Times muſt be aboliſhed. It hath been the manner of ſuperſtitious and idolatrous people, to ſet apart certain times in the honour of their Deities. So Jeroboam, Belſhazzar, the Romans. Why the Apoſtles aboliſhed the Jewiſh Feſtivals. Why the antient Church would not obſerve the Calend of January, Play-dayes in the beginning of the Spring, nor Eaſter at the uſual time. Mr. Hookers argument for Holy-dayes, retorted.
Sect. 6. p. 62. Abuſed Places, to be aboliſhed. Why God choſe the form of an Ark. The Iſraelites ſtrictly enjoyned to deſtroy all the places wherein the Canaanites had committed then abominations. Why God forſook Shiloh. Why he would not ſuffer the Jews to come to Bethel, and ſlew the Prophet for doing it Why he caſt off the Tabernacle. The zeal of the good Kings of Judah in deſtroying abuſed places. Two ſorts of Religious High Places The zeal of Magiſtrates of latter times in pulling down Heatheniſh Temples, Popiſh Abbies, Monaſteries, commended. Danger in ſuffering ſuch places to remain, but ſafety in removing them. The doubt touching the returning of our Churches, and Chappels, heretofore abuſed by the Papiſts, anſwered. The caſe of Cathedrals, and ſuch unneceſſary buildings, different. Beza's judgement. Abuſed utenſils, ſuch as Altars, Images, and other inſtruments of Idolatry, to be laid aſide. Expreſs precepts in the Word for it. The practice of good men, both in former and latter times. Abuſed rites muſt be aboliſhed Grotius his opinion about the aboliſhing of the Moſaical Ceremonies. Of waſhing of hands before meat: Of Trin-immerſion in Baptiſm. The judgement of Pelican, Calvin, Beza, Lyra.
Sect. 7. p. 83. The removing of abuſed things, do's in an eminent manner belong to the Civil Magiſtrate. His power in matters of Religion. Some give him too little; others, too much. Diſtinctions about authority. That it belongs to the Civil Magiſtrate to remove offenſive things, proved in ſix particulars. Why the Iſraelites were to bring Idolaters to the gates of the City. The want of a good Magiſtrate, the occaſion of Micahs Idolatry. Two exceptions againſt the Magiſtrates power, anſwer'd. The judgement of divers Churches, and Perſons in the caſe. What is to be done in caſe the Magiſtrate refuſe or neglect to perform is Office in this particular. Auguſtines judgement. Pope Sylveſters decree, cenſured. What we are to think of Marcus Biſhop of Arethuſa, Nicolaus, Theodorus, and others, who without any order from the Civil Power, took upon them the demoliſhing of abuſed things. The judgement of Zanchy, Beza, Voetius.
Sect. 8. p. 98. How abuſed things muſt be removed, ſhewed in ſix particulars. The readineſs of Jacobs family to part with their Ear-rings. The willingneſs of the Jewiſh Exorciſts, to deliver up their Conjuring books. The value of them. Our ends in ſuch undertakings muſt be right. Superſtitious, Idolatrous things, muſt be handled with ſcorn and indignation. What diſgraceful terms the Scripture gives Idols. We muſt be impartial. The work muſt be managed in a way proportionable to the ſin and ſcandal committed. We muſt do it throughly. Why Jacob hid the Idols of his Relations under an Oak. The integrity of Moſes, Aſah, Joſiah, Hezekiah, herein.
Sect. 9. p. 109. When abuſed things muſt be aboliſhed. It concerns us to make haſte in the buſineſs. The eminent forwardneſs of David, Hezekiah, Joſiah.
Sect. 10. p. 111. Why abuſed things muſt be laid aſide, ſhewed in ſix particulars. They are abominable. Mr. Hooker confeſſes that Communion with Idolaters is to be avoided. The opinion of Maimonides, Calvin, Dr. Stillingfleet, touching the reaſon of Gods forbidding ſeveral things to the Iſraelites, that were uſed by the Canaanites. The diſtance the antient-Chriſtians ſtood at, from the Heathens. Maccovius, peremptory againſt communion with Idolaters in indifferent things. Aquinas his reaſons to the contrary, without weight. Mr. Hooker and Paybody anſwered, by Gilleſpy. The holineſs and honour of Gods worſhip, to be maintained. We muſt labour to prevent abuſes for the future. Manaſſes his error. Conſtantine, guilty of the like. Grotius his opinion, in caſe the abuſe become cuſtomary. Abuſed things muſt be removed, leſt they intice. Images, why called, ſtrange Gods. Idols, why called, Lovers. They are apt to intice. What Calvin, and Zanchy thought of the reliques of Popiſh Idolatry.
Sect. 11. p. 123. The Point limited and bounded. Neceſſary things notwithſtanding abuſe, are to be maintained. Of Gods own Ordinances. Of his good creatures. Of meat offered to Idols. Scandal muſt be avoided. Of the profitable devices of men. Of the Veſſels of the Temple, defiled by Nebuchadnezzar. Of the Temple it ſelf. Of the Jewiſh water pots. Of our Churches, and Chappels. Of things ſlightly abuſed. Of things more groſly abuſed, in caſe there be no danger for the future.
Sect. 12. p. 131. Objections made by ſeveral Authors, anſwered. 1. Ob. inſiſted by Mr. Hooker, concerning the nature of the precepts given to the Iſraelites about the extirpating of Idolatry, anſwered. 2. Obj. inſiſted on by Saravia, anſwered. Its not ſufficient that retaining the uſe of abuſed things, we ſeparate them from the abuſe. 3. Obj. urged by Dr. John Burgeſs, anſwered. Things that for the preſent have no bad uſe made of them, may in time, have. Whether Solomon did aboliſh the Idols he ſuffered to be ſet up in his life time, or whether Hezekiah did it, or whether it were done by Joſiah. Salianus his judgement. 4. Obj. made uſe of likewiſe by Dr. Burgeſs, anſwered. Preaching againſt the abuſe of things, not ſufficient to prevent it. 5. Obj. offered by Biſhop Lindſey, anſwered. Though the abuſe proceed not from the nature of the things themſelves, yet being abuſed they are to be laid aſide. 6. Obj. inſiſted on by Bellarmine, and Dr. Hammond, anſwered. It does not follow from what hath been ſaid, that neceſſary things, being abuſed, are to be aboliſhed. 7. Obj. urged by Biſhop Morton, anſwered. The Scripture does not either directly, or indirectly hold forth to us a liberty of retaining abuſed, unneceſſary things. 8. Obj. made uſe of by Dr. Burgeſs, anſwered. The Scripture does not afford us any approved inſtances of the uſe of abuſed, unneceſſary things. 9. Obj. anſwered. The abrogation of the Ceremonial Law, does not yield us any liberty to uſe ſuch things. What liberty we have thereby. 10. Obj. anſwered. The abuſed things amongſt us, do offend both Papiſts and Proteſtants. 11. Obj. inſiſted on by Biſhop Andrews, Dr. Burgeſs, Dr. Prideaux, anſwered. What hath been alledged obliges us to lay aſide not only the ſame individual, numerical things that have been abuſed, but thoſe of the ſame kind.
Sect. 13. p. 153. The firſt Ʋſe, for confutation, and conviction, 1 Of the Papiſts. Why the Holy Ghoſt calls them Gentiles. Several Writers mentioned, who have ſet down their agreement in many things of their Religion, with Heathens. Their Leaders encourage them therein. Their practice herein, againſt the judgement of the Antients. 2. Of many amongſt our ſelves. As the Papiſts ſymbolize in many things with Heathens, ſo we ſymbolize with the Papiſts. The 2. Ʋſe, for exhortation. What hath been ſaid ſhould engage our hearts againſt ſuch things amongſt us as have been abuſed. Things abuſed to Idolatry, abominable. Upon what grounds Moſes pretended to Pharaoh, that they were to Sacrifice ſuch creatures to the Lord as the Egyptians worſhipped, when as the Law about Sacrifices was not yet delivered. We muſt decline the uſe of abuſed things. Wherefore the Iſraelites would not Sacrifice to the Lord in the Land of Egypt, nor the Jews in Babylon. The caſe of Naamans bowing in the houſe of Rimmon, diſcuſſed, and he evinced to be a true Convert. In what caſes we may appear before an Idol, ſhewed in 7. particulars. Of Daniels abſtinence. The change Ephraims converſion wrought on him. Tertullians judgement about keeping at a diſtance from Idols. The hatred of modern Jews to Idols. We muſt do our endeavour to root out abuſed things. What things amongſt us, we are upon the account of their abuſe to endeavour the extirpation of. Of the preſent Liturgy. What King Edw. 6. ſaid of it. King James, his opinion of it. What the late Aſſembly of Divines alledged againſt it. A compariſon betwixt it, and the brazen ſerpent. Of the ſign of the Croſs, How Voetius, and Mr. Bradſhaw, diſputed againſt it. Of the Surplice. Zanchy thought the abuſe, a ſufficient reaſon, wherefore it ſhould be laid aſide. Of Kneeling at the Sacrament. The principal reaſon, Voetius alledges againſt it. Worſhipping 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 foreign. 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.