Sermon 1: A Testimony from Scripture against Idolatry and Superstition

A TESTIMONY From Scripture against Idolatry, & Superstition. The First Sermon witnessing in General against all the Idols, and Inventions of men in the Worship of God.

2 Kings 18:4, 5, 6, 7. Ver. 4. He removed the high places, and brake the images, & cut down the groves, and brake in pieces the brazen serpent that Moses had made; for to those days the children of Israel did burn incense to it: and he called it Nahushtan. Ver. 5. He trusted in the Lord God of Israel, so that after him was none like him among all the kings of Judah, nor any that were before him. Ver. 6. For he clave to the Lord, and departed not from following him, but kept his commandments, which the Lord commanded Moses. Ver. 7. And the Lord was with him, and he prospered wherever he went forth.

This chapter contains the beginning of the history of Hezekiah, that great reforming prince. The parts of the chapter are these three; (1) There be some general circumstances of his reign, the time when, and how long, his parentage &c. ver. 1, 2. (2) His eminent piety in matters of religion, ver. 3. to 7. (3) His great prosperity in the political, or civil affairs of his kingdom, ver. 7. to the end.

His piety is set forth two ways, (1) By a general testimony of him, ver. 3. He did that that was right in the sight of the Lord, according to all that his father David did: (2) By a more particular enumeration and induction of particulars in the words read to you, in these five things; (1) his destroying idolatry, ver. 4. (2) his trusting in God, ver. 5. (3) his preeminence in piety above all the kings of Judah. Ibid. (4) his faithful cleaving to God in his Word. ver. 6. (5) The prospering presence of God with him in all his affairs. ver. 7. From which five particulars, we may accordingly observe five points of doctrine.

1. From the destruction of idolatry, ver. 4. Observe. That it is a thing very right and pleasing in the sight of God, when the sin of idolatry and all the monuments of it, all the remembrances, and remainders of it are quite destroyed, and rooted up from among his people. For thus Hezekiah did, and it is said in the third verse, he did that which was right in the sight of the Lord.

2. Whereas it is noted of him, that he trusted in the Lord God of Israel, ver. 5. Observe from hence. That nothing will carry a man through in the work of reformation, but trusting, and relying upon God by faith. For so did this good king: a man may begin, reform a little, and do something in the work of God as Jehu did, for his own ends, but he never went through with it, because he trusted not in the Lord God of Israel, but in his own carnal policy; therefore he left the calves at Dan and Bethel, removing some idols, but leaving others: but to go through with the work, requires a spirit plainly heroical, a spirit of faith, and firm reliance, and dependance upon God. There be so many, and to the eye of carnal reason, such insuperable difficulties and impediments in the work of reformation, that a man shall never be able to surmount and get above them without an almighty assistance from the Lord. Hezekiah could not but see what reproach and danger he did incur, and expose himself to by it; the clamours of the people for their old religion, the religion of their fathers, the scandal it would give to many: Rabshakeh tells him he had destroyed the worship of God, and calls him in effect a heretic, and a schismatic. Ver. 22. If you say we trust in the Lord our God, is not that he whose high places, and whose altars Hezekiah has taken away? And he upbraids him also with trusting upon that bruised reed, even upon Egypt. ver. 21. Here were sad reproaches, and discouragements from men, but his hope was in the Lord, he trusted in the Lord God of Israel.

3. From his preeminence in piety above all his predecessors and successors; observe. That a reforming spirit in magistrates as it is very excellent, so it is very rare. Ver. 5. After him there was none like him among all the kings of Judah, nor any that were before him. By which expressions we are to understand, that there were but very few, for there was one or two, for he is paralleled with David, ver. 3. And the same expression is afterwards used concerning Josiah (2 Kings 23:25). So that these three, David, Hezekiah, Josiah, were the three great reformers, and therefore when it is said, there was none like Hezekiah, the expression is a little hyperbolical, and but a little, for there was but two more among all the kings of Judah. The meaning therefore is not prorsus nemo, but fère nemo, as Piscator well expounds it. For it is the Hebrew phrase of speech to use a negative, when it intends a superlative. There is a parallel expression in (Proverbs 2:19), None that go to her return again, that is, very, very few, not one of a thousand, but some there are; as Mary Magdalene out of whom Christ did cast seven unclean devils, but where will you find such another? So when Paul says of Timothy, I find no man like minded to seek the churches good (Philippians 2:20). There was Titus, and one, or two more, who had the same spirit, but alas how few! how few!

It is true, there were some other reforming Kings in Judah; but none like these who were the first three, for the rest had great blemishes. Asa was a reforming King, but there is one black mark upon him, for he persecuted the Prophet Hanani, for reproving him; and he oppressed some of the people at the same time, whereby his sun did set under such a cloud that some have questioned whether he was a godly man (2 Chronicles 16:10). Jehosaphat did reform religion, but he entered into a sinful league with that great idolater Ahab, and though the Prophet Jehu reproved him for it (2 Chronicles 19:2), and though we do not find that he was so exceeding vile as to persecute the Prophet for it, yet he fell into the same sin again with Ahaziah, for which God destroyed his navy, and broke his fleet of ships that should have gone to Tarshish (2 Chronicles 20, ult.). King Uzziah likewise was true to God's worship in the beginning of his reign, but afterwards, his prosperity puffed him up, and he invaded the priests' office to his own destruction (2 Chronicles 26:4, 16). And if you look into our own histories of England, how few shall you find! It was prophesied of them, that they should give both [in non-Latin alphabet] both their force of arms, and their power of laws to the Beast, to serve the Pope's interest (Revelation 17:13). And accordingly they have fully accomplished it till the time of Henry the eighth, who began the Reformation.

4. Here is Hezekiah his cleaving to the Lord, and to his Word, verse 6: For he clave to the Lord, and departed not from after him, but kept his Commandments, which the Lord commanded Moses. Hence the fourth doctrine is this: that the rule of Reformation in religion, is the will and Word of God. He that will reform aright, must reduce, and bring all things back to that rule: when John was to measure the Temple, and to reform the Church, there was a Reed given to him like a Rod (Revelation 11:1), and (Revelation 21:15) the new Jerusalem is measured with a golden Reed. It is spoken with allusion to Ezekiel's Vision, chapter 40, verse 3, which measuring Reed, can be no other but the Word of God. Hence we call the Scriptures canonical, because they are the rule of all religion. It is not the wills and lusts of men, but what the Lord has commanded us by Moses, and the Prophets, and by Christ and his Apostles.

5. The last particular is, the prospering presence of God with this reforming Magistrate, verse 7: And the Lord was with him, and he prospered wherever he went forth. Hence observe, 5. That a thorough Reformation of religion according to the Word of God, to the rooting up of all idolatry, is the way to obtain the prospering presence of God with us in whatever we take in hand. Let Hezekiah turn himself which way he will, the Lord went with him. It is promised (Psalm 1:3), He that delights in the Law of the Lord, whatever he does shall prosper, and the same thing is noted concerning other reforming Kings, as King Uzziah (2 Chronicles 26:5): As long as he sought the Lord, God made him to prosper, and he did great things. Men are apt to think it will cause trouble, disturb all things, and bring Heaven and Earth together, but it is indeed the way to prosper.

Thus you see the principal truths, and points of doctrine, that are contained in the words. I shall resume and prosecute a little more fully the first of them, namely,

Observ. That it is a thing very pleasing in the sight of God, when the sin of idolatry, and all the monuments, all the remembrances and remainders of it are quite destroyed, and rooted out from among his people. For Hezekiah here made thorough work of it, he removed the high places, and broke the images, and cut down the groves, and broke in pieces the brazen Serpent, he spared nothing that had the Devil's stamp upon it. If he had spared any thing, it would have been the brazen Serpent, for the honor of the first Founder, for it was Moses that made it, and that by God's appointment; but yet being now abused to idolatry he broke it in pieces, and calls it N[illegible]hushtan, which is a name of contempt; as indeed when men are speaking of idolatry, there ought to be a sting of holy indignation in the very expressing of it. In Numbers 21:9, it is called [in non-Latin alphabet] nehash nehosne[illegible], but here only [in non-Latin alphabet] Nehushtan. There it was denominated both from the form and matter, but here from the matter only. There it was called a Serpent of brass, but now he calls it a mere piece of brass, the stamp of institution being taken off, and the thing having been horribly abused to idolatry, or as some have not unfitly rendered it, that base piece of brass. For the prosecution of this doctrine, four things are necessary to be spoken to: (1) what is meant by idolatry? (2) what by the monuments of it? (3) How it may appear that the Lord will have them to be rooted up. (4) The reasons of this severity of God against this sin?

1. What is meant by idolatry?

Answ. Idolatry in general, is the worshiping of images or idols. Now there be two sorts of images, and therefore two sorts of idolatry. First, against the object of worship, in the first Commandment. Secondly, against the means of worship in the second. The idolatry forbidden in the first Commandment is, when the worship is terminated upon a false object, and not upon the True God that made Heaven and Earth. But the idolatry forbidden in the second Commandment is, when the worship is directed to the True God, but by false ways and means, which he had never appointed, and which never came into his heart: we commonly call it for distinction sake, Superstition, which is as much as to say, Cultus supra statutum, a worship beside, and beyond the rule. The Scripture calls it idolatry, or the worshipping of idols, and Superstition, and will-worship (Colossians 2, ult.; Acts 7:41; and Acts 17:16, 22).

The idolatry against which the Prophets are so frequently, and almost continually thundring forth the wrath of God throughout the Old Testament, and which is so much condemned also in the New, and which the people were chiefly guilty of, is for the most part this latter. For when they made the Calf (Exodus 32), they said, These be your Gods, O Israel, which brought you up out of the Land of Egypt (ver. 4), and they proclaimed a holy day, not to the Calf, but to Jehovah (ver. 5), of whom the Calf was but an image, in which they looked at Jehovah, as near to them and as going with them, and before them (ver. 1). Their intention therefore was to worship the true God, but in a way of their own. And in like manner Micah's mother, she dedicated the silver to Jehovah to make a graven image (Judges 17:3), and Micah concludes, ver. last, that now Jehovah would do him good. Yes, Jeroboam himself, when he set up his calves at Dan and Bethel, he proclaims, Behold your Gods O Israel, which brought you up out of the Land of Egypt (1 Kings 12:28), which is a description of the true God, so that it was not Jeroboam's intention to introduce another object of worship, but only another manner of worship, but yet seeing he worshipped God in a false way, the Scripture charges him for worshipping the Devil (2 Chronicles 11:15). He ordained priests for the devils, which he had made. Yes, I find that our divines — Calvin Instit. ii. 1. Ca. 1. Sect 9., Raynolds de Idol. Roman. Eccles, lib. 2. Ca. 3., Cartwright 2 Reply pag. 185, 186, 187 — do observe against the Papists, that the very Heathens and Pagans were not so sottish, as to terminate their worship upon a dead piece of wood and stone; though perhaps some of the blindest of them might look no further, yet the more knowing ones among them did look upon their idols as the images and representations of some higher deity, from where they called them simulachra Deorum, the representations of the Gods. For they knew that God was a Spirit, as in that verse of Cato, Si Deus est animus, sit purâ mente colendus: and that Heaven is his dwelling place. Hence they said (Acts 14:11), The Gods are come down to us in the likeness of men. And when reproved for their idolatry, Austine says, the common people themselves were wont to answer, se non visibile illud colere, sed numen, quod illic invisibiliter habitabit, that they did not worship the visible image, but that which dwelt invisibly in it. But yet they were idolaters in the sight of God, and are charged with this guilt every where throughout the Scripture. For they did herein grossly break the second commandment. For the further opening whereof, because it will give light to all that followeth to be spoken, the second commandment with the Scriptures appertaining thereto (being that spiritual armory out of which whoever will fight against superstition must fetch their weapons), you may observe briefly these four things concerning it.

1. That it is not meant of images for civil use, but for worship; you shall not bow down to them, nor serve them. For the civil use of images is lawful for the representation and remembrance of a person absent, for honor and civil worship to any worthy person, as also for ornament, but the scope of the command is against images in state and use religious.

2. Neither yet is it meant of all images for religious use, but only images of their own devising, for God does not forbid his own institutions, but only our inventions, and therefore one says both wittily and wisely, Non Imago, non simulachrum prohibetur, sed non facies tibi. The emphasis lies here, You shall not make to your self; for there were images by God's appointment in the Church of the Jews, for the making whereof the Lord fitted Bezaleel and Aholiah with his Spirit, and with skill in all manner of workmanship (Exodus 31:3, 4, 5), and it is the Church's complaint against the enemy (Psalms 74:6), But now they brake down the carved work thereof, at once with axes and hammers. Now it is a duty to worship God by the graven images which he himself has appointed, which under the Law was the Tabernacle and Temple, with the rest of the worship thereto belonging, the Ark, Altar, Cherubims, Sacrifices, Feasts, Passover, etc. And in these Gospel times, Baptism and the Lord's Supper are external forms or images, but they are of God's appointing; but such as God has not appointed are forbidden in this commandment. For it is not enough to worship the true God, but we must worship him in the right way, and seek him in the right order, as (1 Chronicles 15:13), for the neglect whereof, he made that breach upon Uzziah. It is not enough to eschew false objects of worship, but we must also take heed of false means of worship. Hence the people are blamed for sacrificing in the high places, though to the Lord their God only (2 Chronicles 33:17).

3. Although none but the grossest kind of idolatry, namely graven images, are expressly mentioned, yet under this one instance is comprehended all other sins of the same kind; all other inventions of men are included and comprehended under this. For it is a general rule observed by all judicious expositors upon the Ten Commandments, that they must be opened by Synecdoches and Metonymies; Synecdoches to comprehend all sins of the like kind, and all the degrees thereof; and Metonymies to comprehend all the causes and means, and occasions thereof. And Christ himself teaches us so to interpret them. As in the sixth commandment, You shall not kill, this forbids all rash anger, even passionate words, and thoughts (Matthew 5:21, 22), and in the seventh commandment, though adultery only is named, yet by the like Synecdoche all other kinds and degrees of uncleanness are included, and intended under that, even filthy thoughts (Matthew 5:28). Therefore, so are all human inventions under graven images. For there is the same reason of carved, painted, molten images, yes, the most refined spiritual devises and inventions of men. For we are often charged neither to add nor diminish from God's appointments: whatever thing I command you, observe and do it, you shall neither add thereto nor diminish from it (Deuteronomy 12, last). And in many other places, the Lord gave it strictly in charge to Moses (Exodus 25, last): Look to it that you make them after their pattern which was showed you in the Mount. And accordingly it is observed, and no less than eighteen times repeated in the 39th and 40th chapters of Exodus, that every thing was done as the Lord commanded Moses. Hence the negation argument is so frequent in the Scriptures: which I commanded not, and which never came into my heart, and who required these things at your hands.

4. Hence that distinction of Bellarmine, which some of our Formalists have borrowed from him, between corruptive and perfective additions to the worship of God is a most corrupt and blind distinction. For all additions are corruptive, being so directly contrary to this Command. If you lift up your tool upon the Altar, you have polluted it (Exodus 20:25). To polish, is to pollute. Whatever solemn worship men perform to God either it arises from the very nature of God in the first Commandment: or else there is a stamp of institution upon it, and then it is an Ordinance of God, required in the affirmative part of the second Commandment; or else it is a humane invention, and so forbidden in the negative part thereof.

Quest. 2. What is meant by the monuments of Idolatry?

A. Such things as being indifferent in their own nature, have been abused, and polluted with Idolatry. This is evident from the instance of the Brazen Serpent in the Text, of which you may observe a threefold state. 1. Religious. 2. Indifferent. 3. Sinful.

1. Religious, and necessary. For the first original of it was not humane, but divine. It was once a Type of Christ, and spiritual healing through him, as Christ himself expounds it (John 3:14, 15), and therefore it was then a spiritual and a blessed Ordinance of God. But this necessary, and commanded use of the Serpent, was (as Mr. Cartwright observes) but for the time, wherein it was a means to heal those that were bitten. This use therefore ceased, and the stamp of institution was taken off, when the fiery Serpents ceased, when they came out of the Wilderness.

2. After this, it was retained, and set up as it seems upon the walls of the Temple, as a monument of that miraculous mercy and healing, which they had formerly received by it in the Wilderness. And this use of it was not instituted, but only indifferent, and it seems to be of the same nature with the laying up of Goliath's Sword at No[illegible] behind the Ephod (1 Samuel 21:9), and with the Altar of Witness (Joshua 22). Of which our Divines observe, that though it was not every way commendable, yet it was in some sort excusable, as being not intended, nor set up for worship, but for another end; only as a public record and testimony, for which it was usual to erect heaps of stones in those ancient times, and therefore though it was religious in a sense common, or mixedly as all things are, which are done to a holy end; yet it was not religious in sense special, or in state, as those things are which have order, obligation and a kind of immobility in God's service. The like may be said concerning the Brazen Serpent. And in this use it had continued among them, as some have computed, no less than seven hundred years, so says Bishop Bilson against the Jesuits, which example (says he) he would have you advisedly to mark. From hence we conclude, that the painted and carved images of Christ himself may not be adored, and if they be, they may be removed, though they were delivered even by the Apostles, as yours were not. For when the people went a step further to burn incense to this Brazen Serpent, then Hezekiah throws it away as a defiled monument, it was no longer indifferent, but sinful, and this was the third state of it.

Now this explication cuts off those objections, If all the monuments of Idolatry must be destroyed, then so must Baptism, and the Lord's Supper, say some; because they have been abused by the Papists. Answer: It follows not, for the Brazen Serpent was not an Ordinance at this time, when Hezekiah broke it in pieces, it was only an indifferent thing abused. But the Sacraments are standing Ordinances, and the Ordinances of Christ cannot be looked upon as monuments of Idolatry, for they are not indifferent things abused, but duties commanded and appointed by the Lord Jesus. Therefore the abuse of them must be reformed and rectified, but the right use retained and continued. As when the Vessels of the Temple had been polluted and abused in Babylon, where they became Belshazzar's quaffing bowls, they were not therefore laid aside by the people of God in their return out of Babylon, but restored and brought back to their former right use in the Temple. So when it is objected, that then public meeting places for worship must be pulled down, and the use of cups and vessels in the Sacrament laid aside, because the Papists have abused them. I answer still as before, that these things are not monuments of Idolatry, for though they be not Ordinances, yet they are necessary appurtenances to them. For when God appoints any Ordinance, the institution thereof implies and carries with it an implicit warrant for the use of all such things as are necessary to the celebration of it. As when Christ appoints us to drink wine in the Lord's Supper, he does thereby warrant the use of cups and vessels to hold the wine; the very nature of the thing implies it. So the Lord commands public assemblies, and therefore public meeting places, we hold them commanded in general, though not for their particular places and forms, says Doctor Ames in answer to this objection. But it is easy to distinguish between such necessary things, and things indifferent; whereof there is no necessity neither from God's institution, nor from the nature of the things themselves. To clear it, by two plain instances. Those love feasts in the Church of Corinth were indifferent things, hence when abused, they were abolished out of the Church. But the Sun is of necessary use, and therefore we need not go about to pluck it out of the Firmament, but may freely make use of it, though it has been abused and worshipped by Idolaters.

Q. 3. But how may it be proved, that the monuments of Idolatry must be destroyed and rooted up?

Answer: The proofs for it are fitly referred to these four heads. 1. Commands to warrant it. 2. Promises to encourage to it. 3. Reproofs for the neglect of it. 4. Commended examples.

1. Commands. Thus shall you deal with them, you shall destroy their altars, break down their images, and cut down their groves, and burn their graven images with fire (Deuteronomy 7:5), and again verse 25, the graven images of their gods, shall you burn with fire, you shall not desire the silver or gold that is on them, nor take it to you, lest you be ensnared therein; for it is an abomination to the Lord your God. So likewise (Isaiah 30:21), you shall defile also the covering of your graven images of silver, the very coverings, those costly garments which Idolaters were wont to put upon their Idols, and the ornament of their molten images of gold, you shall cast them away as a menstruous cloth, you shall say to it, get you hence.

There be gracious promises also annexed to these commands, for further encouragement (Numbers 33:52, 53): you shall destroy all their pictures, and destroy all their images, and quite pluck down all their high places, so as to leave no memorial, no remembrance at all of the Canaanitish superstition; now mark what follows in the next words, and you shall dispossess the inhabitants of the land, and dwell therein. It is observed by some interpreters, that the words are indeed, and in the true sense of them a Connex Axiome, so Junius, Cui mandato subjicitur sua promissio. Yes, there is a promise of taking away their sins, when the Lord shall take away their idols. Isaiah 27:9: By this therefore shall the iniquity of Jacob be purged, and this is all the fruit, to take away his sin: when he makes all the stones of the altar as chalk stones that are beaten in sunder, the groves and images shall not stand up.

There are many threatenings and reproofs for this sin, both in the Old Testament and the New. Yes, the Lord himself threatens to take the work into [illegible] own hand, and to do it himself, if none else would (Zephaniah 1:4): I will cut off the remnant of Baal from this place, and the very names of Chemarims, those black priests. It is observed, as the blemish of sundry reforming kings, that the high places were not removed. And those proud idolaters (Isaiah 65:4) are reproved not only for eating swine's flesh, but because the broth of such abominable things was in their vessels. And Christ from Heaven reproves those two churches of Pergamus and Thyatira for eating meat sacrificed to idols (Revelation 2:14, 20).

The commended examples are very many. Jacob (Genesis 35:4) destroys not only the idols of his family, but their earrings also. Moses (Exodus 32:20) took the calf which they had made and burnt it in the fire, and ground it to powder, and strewed it upon the water. The prophet Elijah would not so much as offer sacrifice to the God of Heaven upon Baal's altar; many without question thought he was more precise than wise, to keep the people in suspense so long. Could he not offer upon the altar that was ready at hand? No. It was a polluted thing, and therefore he would not use it, but repairs the altar of the Lord that was broken down (1 Kings 18:3[illegible]). Jehu likewise, though a bad man, yet thus far he wrought with God: he destroyed the images and the house of Baal, and for the more contempt turned it into a house of office (2 Kings 10:27), and slew the priests in all their pontifical robes (verse 22), that there might not be so much as a surplice, nor a rag of Baal left. Josiah likewise destroyed every thing of Baal (2 Kings 23): the vessels, the groves, the images, the high places, the priests, the altars, the chariots of the sun — he burns them with fire, stamps them to powder, throws the dust of them down the river, that there might be no remembrance, no memorial of Baal left. And this example of Hezekiah in the text is as pregnant as any, and therefore usually alleged by all our divines against the Papists: this brazen serpent, though once an ordinance, but now an idol, he spares it not, but breaks it in pieces, and calls it that base piece of brass.

So that the case is clear beyond dispute, if we will stand to the verdict of the Scripture, that all the monuments of idolatry ought to be destroyed, and lest any should think it is a new notion, lately found out by some precise Puritans and hot spurs in religion, it was one of Queen Elizabeth's injunctions above a hundred years ago. They shall [illegible] way, utterly extinct and destroy all shrines, covering of shrines, all tables, candlesticks, trindals and rolls of wax, pictures, paintings, and all other monuments of feigned miracles, pilgrimages, idolatry and superstition, so that there remain no memory of the same in walls, glass windows, or elsewhere, within their churches or houses. But could they see so far in the very dawning of the day, and cannot we see it now? Not but that it may be lawful to employ such things to private, common uses, where it can be done without danger of superstition, as is also granted by those that write against them — as crosses of wood for firing for poor people, surplices to make shirts or dish-clouts of, the stones of the altar for grave stones, or the like — but they must be utterly destroyed out of God's worship, and so they are when put to such uses as these. The reasons of the point are these.

Reason 1: Because the smallest relics of idolatry preserved and continued among a people, are dangerous baits and snares to allure, and entice, and bring them back again to idolatry. Take heed to yourself that you be not snared by following them, saying, how did these nations serve their Gods? (Deuteronomy 12:30). It is Calvin's observation in his letter to the Protector of England — quid enim illae Ceremoniae aliud fuerunt, quam totidem lenocinia — that the ceremonies are whorish enticements to spiritual filthiness, and he writes to Cranmer that they had so defectively reformed and removed superstition, ut residui maneant innumeri surculi qui assidue pullulent. For the relics of idolatry, etiam sopitae solent recalescere; and therefore as Zanchy speaks, pietas in deum, et charitas in proximum postulant, ut tollantur — both piety towards God, and love towards men requires the extirpation of them. When Constantine had only shut up the temples of the heathenish idols, Julian the Apostate did easily unlock and open them again. But Theodosius did utterly demolish and raze them down to the ground, and after this Popery indeed came up, but the old pagan idolatry in that way, and profession of Paganism rose up again no more. Upon this account, Mr. Fox approves and commends that great and worthy act of Cromwell, by whom the monasteries and abbeys were utterly overthrown, and plucked up by the roots in the time of Henry the eighth. For seeing the nobility were scarce able to retain the lands and possessions of the abbeys, which were distributed to them by King Henry, from the devotion of Queen Mary, seeking to build again the walls of Jericho, if the buildings had not been pulled down, but only converted to another use, and if the lands had been otherwise disposed of than they were, it had been easy for Queen Mary, or any Popish prince to have restored them again, whereby we might have had such swarms of friars and monks possessed in their nests again, before this day in England, in so great a number that ten Cromwells afterward, vnneth, should have been suffered to have unhoused them. It is no sufficient help against idolatry to preach against it, when such things are retained, as I shall show, when I come to answer objections.

Reas. 2. From the Lord's exceeding hatred and detestation of this sin of Idolatry. There is no sin which the Lord in Scripture does express a greater detestation and abhorrence of, hence he will have the least remainders of it to be rooted up.

Q. But what may be the reason of this severe and fierce displeasure of God against this sin?

This had need be spoken to, for men are apt to make light of these sins, to think that ministers are more zealous than wise, to preach against them, and that the Lord himself will not be so severe to punish them, no, which is somewhat strange, they hope to please God by them, and are apt to allege their Idolatry as an excuse, and to hold it up as a shield of defence, when reproved for other sins. But therefore the Scripture lays load upon it. Hosea 8:11. Ephraim has made many altars to sin: they thought to worship God, but the text says, it was to sin against him. And Chap. 9:15. all their wickedness is in Gilgal, that is their greatest wickedness, for there were many other sins among them, sed hic nomen [in non-Latin alphabet] accipitur pr[o] summo vel praecipuo says Calvin, as if the Prophet should say, all their whoredoms, robberies, and oppressions, and other crying sins, which did abound among them, were not so bad as their idolatries and superstitions there committed. No sin like this. The greatness of it will appear, if you consider, 1. The nature of it, 2. The causes from where it comes, 3. The effects that flow from it.

1. In the nature of this sin, there be four things that make it very odious in the sight of God.

1. Because it is a sin of high rebellion against the will of God. The worship required in the First Commandment is called natural worship, because it arises from the very nature of God, and the creature. Hence to withdraw that inward homage and worship of faith, hope, and love, and the actings thereof, in confessing his name, hearing his Word, praying, and returning the praise of all to him, or to bestow and employ these chief affections and actings of the soul upon other objects, it strikes directly and immediately at the very nature of God, and denies his natural dominion, and that relation that we have to him as his creatures. But the second Commandment which contains the instituted worship of God, flows from the will of God, and therefore for men to resist this, is to set up their own wills, above, and against God's, as it is excellently set forth by the Prophet Jeremiah, the Lord says by his Prophets, oh, do not this abominable thing which I hate, but the people say, we will not hearken to you, but we will certainly do whatever goes out of our own mouth, to burn incense to the Queen of Heaven (Jeremiah 44:16, 17). They say in brief, our own will shall stand. Hence it is, that the second Commandment has met with so much opposition from the sons of men, because there is so much of the will of God in it, and men cannot bear the will of God, but they are resolved to have their own wills, which must needs provoke the Lord exceedingly. Men account it happiness to have their wills, and misery to be crossed of their wills, and were they subdued to the will of God, it would be so indeed. But for a poor sinful creature to set up his own foolish, froward will, against the holy, blessed will of God, how can the Lord bear this?

2. It is a sin of much reproach to the wisdom of God, for men to worship God in their own ways. It is as charging God with folly, as if the infinite blessed God were not wise enough to find out the best and fittest way for his own worship and glory. Hence the Lord, whose judgements are suitable to the sins of men, such as delight in this sin, he wounds their heads, and smites their understandings, that their foolish hearts are darkened, and professing themselves wise, they become fools (Romans 1:22). Because they will be wiser than God, he makes them more foolish than men.

3. It is a sin of whoredom against that spiritual chastity that the Lord requires of his people. There is nothing more frequent in the Scripture than to express Idolatry under the name of whoredom and adultery, for it is a breach of the marriage-covenant, and a yielding that honor to another, to a creature, to an idol, which is due to none, but God. Leviticus 17:7. They shall no more offer their sacrifices to devils, after whom they have gone a whoring. Gideon's Ephod (Judges 8:27) they went a whoring after it. With their idols have they committed adultery (Ezekiel 23:37), and throughout that chapter. The two idolatrous cities, Samaria and Jerusalem are compared to two adulterous women, Aholah, and Aholibah. They have committed adultery with stocks and stones (Jeremiah 3:9), that is, because they made them media Cultus. Hence Rome is called the Mother of Harlots (Revelation 17:5). And pure worshippers, who follow the Lamb wherever he goes, are called virgins (Revelation 14:4). Hence the Lord professes in the sanction of the second Commandment, I am a jealous God; now the object of jealousy is conjugal chastity, and as jealousy is the rage of a man, so the jealousy of God is the highest wrath of God.

4. All the worship and honor men do, or think they do to God by these inventions of their own, it does redound indeed and in truth, to the honor of the Devil. For although Superstition is a sin directly against the means of worship, yet it is ultimately against the Object of worship. Strange worship sets up a strange God, for it necessarily supposes and feigns to itself, such an Object of worship as is delighted, and well pleased with that kind of worship which the Lord abhors, but Satan is well pleased with. We do advance and set up him as God, to whose will we do subject ourselves, as the rule of our religious worship. Therefore the Lord so interprets false worship, that a new God is devised for the Object of it. The things which the Gentiles sacrifice, they sacrifice to Devils, and not to God (1 Corinthians 10:20). And the Jewish idolatry was no better, they shall no more offer their sacrifices to Devils, after whom they have gone a whoring (Leviticus 17:7). Jeroboam ordained priests for the Devils which he had made (2 Chronicles 11:15). And so the Papists in like manner, it is said, they repented not of worshipping Devils (Revelation 9:20). Hence Rome is called an habitation of Devils, and foul spirits (Revelation 18:2), and their factors, and emissaries are called the spirits of Devils (Revelation 16:4). They think they worship Saint Peter and the Virgin Mary, yes, God himself, and Jesus Christ, but it is indeed, and in God's account, the Devil whom they worship. Hence, that objection vanishes, what? Can we honor God too much? No, I confess you cannot, his name is above and beyond all praise. But you may mistake, and honor the Devil, when you think you honor God. Hence, Superstition is called in Greek [in non-Latin alphabet] q. d. fearing the Devil. For it does not elevate and raise up the mind towards God, but presses it down from him, and debases it as low as Hell. Thus you see from the nature of this sin, how evil it is in the eyes of God.

2. Look at the causes of it, from where it comes. And here we must not give heed to what men pretend, nor yet to what they think. For men do not know their own hearts, nor the springs and principles of their own actions, but the Lord he knows, and the Scripture discovers, and searches the deepest corners and secrets of the heart. Therefore let us see what the Scripture says to it. We must be very circumspect herein to speak nothing, but what the Scripture says. For to speak without the Scripture is censoriousness, but to speak plainly according to it, is faithfulness. Isaiah 58:1. Cry aloud and spare not, says the Lord, but lift up your voice like a trumpet, show my people their transgressions, and the house of Jacob their sins. It was Jerusalem's calamity and ruin, that her prophets did see vain and foolish things for her, and did not discover her iniquity, to turn away her captivity (Lamentations 2:14). Now the Scripture takes notice of many distempers and corruptions in the hearts of men, whereby they are inclined to this sin of idolatry and Superstition, and in some respects more propense and prone to it, than to open profaneness. I shall instance in six particulars, whereby you will see that it must needs be evil and bitter fruit, that has such bitter roots and causes.

1. Forgetfulness of God (Hosea 8:14). Israel has forgotten his Maker, and builds temples, and when they made the molten calf, though they did proclaim a holy day to Jehovah, yet it is said, they forgot God their Savior (Psalm 106:19, 20, 21). This will seem very strange to carnal reason, for men are apt to think, they do it out of very good devotion, because they do, or would remember, and put themselves in mind of their duty towards God, as when men bow to a crucifix, or to the name of Jesus, or the like, surely they remember Christ one would think, but let them pretend what they will, the text is clear, they forget God their Savior, it is because they forget the Lord Jesus, they do not remember him with any true and right affection. Hence we see it in daily experience, that the same persons who are most profane, are usually most superstitious, they that forget God most in moral duties, are most devout in ways of Superstition, so that profaneness is one cause of Superstition.

2. It comes from pride (Colossians 2:18). Let no man beguile you by voluntary humility, being vainly puffed up in his fleshly mind. And this accompanied with deep hypocrisy, for neither they themselves who are circumcised keep the Law, but desire to have you circumcised, that they may glory in your flesh (Galatians 6:13), that they may boast among the Jews, how many followers and proselytes they have gained, it was their ambition and desire of applause that acted them. Profaneness is a discredit among men, and therefore though many are, and will be profane, yet there be few that would seem so; now the best and likeliest way to hide this nakedness, is to cover it with the fig-leaves of Superstition. Jezebel, therefore, when she intended murder, proclaims a fast. The Pharisees devour widows' houses, but for a pretense they made long prayers. So that here was pride mixed with hypocrisy, but God loves truth in the inward parts, and he delights to abase the sons of pride.

3. Fleshly wisdom, or carnal policy, is another ground and principle of superstition. Almost all the sin and misery that has filled the world, has broke in at this door, hearkening to reason against institution. Hence, idolaters and superstitious persons, have never wanted pretence of reason for it: they think first, to please God by it. 2. To secure themselves. 3. To circumvent and over-reach others. 1 To please God. Having run into great arrears by gross neglects in moral obedience, they think to make it up with ceremonials, either of God's appointing, or of their own devising. Wherewith shall I come before God? will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my first born for my transgression, the fruit of my body for the sin of my soul (Micah 6:6, 7, 8). So the Pharisee, I fast twice a week; but who requires this at his hands? And in Isaiah 1, their hands are full of blood, but yet full of oblations and sacrifices, and Matthew 23:23, [illegible] to you scribes and Pharisees, hypocrites, for you pay tithe of mint, annis, and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith. Such is the natural popery of men's hearts, that they have a secret thought by such things to supererogate with God, or at least to compensate and make amends for their neglects in greater things, and so to purchase God's favor, and go to heaven in an easy way, and at a cheap rate. For it is an easy thing to walk in their own ways, and to follow their own devises. What an easy thing is it to nod and bow to an altar? But it is hard to mortify a lust. It was an easy thing to the Pharisees to tithe mint and cummin, and to wash their cups and platters, but it is a great and difficult work to cleanse and wash the heart from filthiness. So that superstition though it seems to be overbusy, yet it is indeed but a lazy thing, and suits that distemper of spiritual sloth; a man's conscience would torment and tear him in pieces, hell from beneath would rise up for him, if he should have no religion at all: but the power and life of godliness is difficult, hence men rest in shadows, and sit down with superstitious empty forms and shows of devotion, by which conscience being charmed, they think God is pacified, and all is clear above head. 2. They hope to secure themselves by it, as to this world. This made Jeroboam to set up the idolatry at Dan and Bethel, and Jehu to continue it, for he said in his heart, if this people go up to Jerusalem to do sacrifice in the house of the Lord at Jerusalem, the kingdom will return to the house of David (1 Kings 12:26, 27). And upon the like account Ahaz made sundry changes to the prejudice of God's worship, because of the king of Assyria, that is for fear of him, and that he might please him. And he sacrificed to the gods of Damascus, which smote him, saying in his foolish, carnal wisdom, because the gods of the kings of Syria help them, therefore will I sacrifice to them, that they may help me, but they were the ruin of him, and of all Israel (2 Chronicles 28:23). For it is usual with God to curse and blast the carnal policies of men, when they hatch such cockatrice eggs, and weave the spider's web, he that eats of their eggs dies, and that which is crushed breaks out into a viper, their webs shall not become garments, neither shall they cover themselves with their works, being works of iniquity.

3. The third design of superstition is to circumvent and go beyond others. Hence some have observed, that to out-strip our adversaries in their own policies, or to use means abused by others to a better end, is a resolution so plausible to worldly wisdom, which of all other fruits of the flesh, is for the most part the hardliest and last renounced; that even Christians have mightily overreached and entangled themselves by too much seeking to circumvent, or go beyond others. Hence in the declining times of the Christian churches, perceiving that the Pagans were very tenacious of their old customs and superstitions, they thought it was good policy to borrow sundry things from them to win them, and to bring them over to the Christian religion. Hence as Peter Lombard observes, because the heathens had their flamins, antiflamins, princiflamins, &c., in imitation of this, the Christians made bishops, archbishops, primates, and the like. But what was the issue and effect of this carnal policy? Instead of making Pagans turn Christians by it, they did transform Christian churches into Anti-Christian. It was this fleshly wisdom that was the means to conjure up those two venomous beasts, the Church and Pope of Rome (Revelation 13).

4. It proceeds from a spirit of folly and delusion. For a man's own wisdom is folly, such things indeed have a show of wisdom (Colossians 2, last). But that's all, for professing themselves to be wise, they become fools (Romans 1:22). They have not known nor understood, for he has shut their eyes that they cannot see, and their hearts that they cannot understand, and none considers in his heart, neither is there knowledge nor understanding to say, I have burnt part of it in the fire, yes, also I have baked bread upon the coals thereof, I have roasted flesh and eaten it, and shall I make the residue thereof an abomination? shall I fall down to the stock of a tree? He feeds on ashes, a deceived heart has turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand (Isaiah 44:18, 19, 20)? So that all the zeal and affection men have in a superstitious way is but blind devotion, and zeal without knowledge. You blind Pharisee, every man is brutish in his knowledge, every founder is confounded by the graven image, for his molten image is falsehood, and there is no breath in them, they are vanity, and the work of errors, in the time of their visitation they shall perish (Jeremiah 10:14, 15). And you have the same words again repeated (Jeremiah 51:17, 18). Hence darkness and a sad eclipse, and decay of light and knowledge in the church, was the immediate forerunner of Anti-Christ, with all his idolatries and superstitions. For the third part of the sun, moon, and stars were smitten and darkened under the fourth trumpet, and then Anti-Christ appears with open face in the fifth (Revelation 8:12 with 9:1).

5. A fearful cowardly spirit is another cause, they constrain you to be circumcised, only lest they should suffer persecution for the Cross of Christ (Galatians 6:12). It was by this means as some have observed, that the Pope got up, and kept all his idolatries, because the ministry that should have stood in the gap were for the most, though indeed not all, for God was pleased even then to raise up some faithful witnesses, but the generality of the clergy, during the reign of Anti-Christ, were as one says of them, a generation of spiritual cowards, so that the Pope did what he listed, in laying loads and yokes upon the conscience, and they like Issachar were content to couch under every burden, yes, which is worse, forward and active to serve the Pope's lusts, and to impose burdens and lay snares for the consciences of men, as the Prophet Hosea complains of the superstitious clergy in his time (Hosea 9:8). The Prophet is as the snare of a fowler in all his ways. I remember a story in the Book of Martyrs of one that had been a Protestant, but when persecution arose, he fell back to Popery, and when one of his friends told him of his former profession, oh (says he,) that was the right way, but I cannot burn, I cannot burn. But his house happening to be on fire, and going in to fetch out some of his goods, he was burnt in his own house. He that could not burn at a stake for the truth, was burnt to death in his own house; but it had been better to burn in the cause of God, than in the way of his judgements. Now if this be one cause of idolatry and superstition, it must needs be a very great sin. When men shall fear men more than God, and those that can but kill the body, more than him that is able to destroy both soul and body in Hell. Who are you, that you should be afraid of a man that shall die, and of the son of man that shall be made as grass, and forgets the Lord your Maker, that has stretched forth the heavens, and laid the foundations of the earth, and best feared continually every day because of the fury of the oppressor, as if he were ready to destroy? and where is the fury of the oppressor (Isaiah 51:12, 13).

6. Lastly, it proceeds from secret enmity and hatred of the blessed God. For as it is a sign of love to God, to love his ordinances, so on the contrary, for men to cast the second Commandment behind their backs, it is a sign they hate him. Hence the Lord there threatens I will visit the sin of them that hate me, and show mercy to thousands of them that love me. So in Hosea 9:7, he threatens to visit them for the multitude of their iniquity and the great hatred. It is true, in times of ignorance and darkness good men may be carried away in many things with the stream of the times for want of better light. But to be zealous for the grossest superstitions in times of light, is an ill sign that the heart is full of poison, full of hatred, and enmity against the Lord, and against his blessed ways. And it is the worse, because that superstitious persons pretend much love and devotion, as though they thought nothing too dear, nor too much for God, when there is the poison of asps underneath. No wonder therefore, if the Lord abhors them. For there is nothing more odious both to God and men, than hatred masked over with pretences of love. And thus you see from the causes of this sin, how great a sin it is.

3. Consider also the cursed effects and fruits of it, the bitter fruits that grow upon this root of bitterness, these will yet further discover the evil of it. Men are apt to think their own inventions are of much use in the worship of God, though they call them sometimes indifferent things, yet they think them very good and necessary. But the Lord has said the graven image is profitable, or good for nothing (Isaiah 44:10). No good comes of it, but much hurt and mischief every way. It is a sin that has many woeful effects.

1. It deceives and deludes, it is a very deceiving and infatuating sin. It is the Lord's direction to Joshua to keep close to the rule, and to the Law of Moses, that you may prosper, or as it may be rendered, that you may deal understandingly wherever you shall go (Joshua 1:7, 8). But on the contrary, when men worship God according to their own inventions, see that dreadful threatening (Isaiah 29:13, 14): because their fear, that is, their worship towards me is taught by the precepts of men, therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder, for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid; they shall be befooled and infatuated even to admiration, they are altogether brutish and foolish; the stock is a doctrine of vanities (Jeremiah 10:8). And the molten image a teacher of lies (Habakkuk 2:18), for their idols have spoken vanity, and their diviners have seen a lie (Zechariah 10:2). The Scripture is very frequent and copious in this argument, because men are very apt to value their own inventions and additions to the worship of God at a high rate, and to admire and applaud themselves therein; as if they had contributed not a little to the majesty, and to the splendor of it, by their great wisdom and prudential power, as they call it; when it is indeed prudential folly, their glory is their shame, they are mad upon their idols (Jeremiah 50:38). *Superstitio est res insana*, as he said, superstition is a mad thing, folly is the cause of it, and folly the effect.

2. It is a very defiling sin, you have defiled your self in your Idols which you have made (Ezekiel 22:4). It is a sin of spiritual filthiness and uncleanness, I have seen your Adulteries, and your neighings, and the lewdness of your whoredoms, the meaning is, your Idolatryes, as appears by the next words, your abominations on the Hills, and in the fields, will you not be made clean, when shall it once be? (Jeremiah 13, ult.) Superstitious persons are apt to think themselves more devout, and more holy than others, as the Papists call their several ways of Superstition, religious orders. But the Lord accounts them more vile, more filthy, they say to others, stand by your self, come not near to me, for I am holier than you (Isaiah 65:4, 5), for that text is clearly meant concerning Superstitious people, that Sacrifice in Gardens, remain among the Graves, &c. who did look with disdain upon others, and trusted in themselves that they were righteous, when indeed it was but Superstition, and therefore the Lord says of them, these are a smoke in my nose, and a fire that burns all the day.

3. It makes all their worship vain, as it makes their spirits vain, by deluding and defiling them, so it spoils and frustrates their religious worship. In vain do they worship me, teaching for doctrines the Commandments of men (Matthew 15:9). They Sacrifice flesh, the sacrifices of mine offerings, and eat it, but the Lord accepts them not (Hosea 8:13), because they did it contrary to the Institution. For the Lord's appointment and promise was, that in mine holy Mountain, in the Mountain of the height of Israel, there shall all the house of Israel serve, or worship me, there will I accept them, and there will I require your offerings, and the first Fruits of your oblations, with all your holy things (Ezekiel 20:40; Deuteronomy 12:5, 6). Now this is a sad effect; when a man offers many Sacrifices, says many pater nosters, performs many religious duties, hears, and prays much, that all should be in vain, and all his prayers and labor lost. And though there be a whole Sea of worship and Ordinances, that all should be but like the blood of a dead man; as (Revelation 8:8 and 16:3). There is no acceptance but in Christ. But Christ has said concerning Idolatrous worship, I will not pour out their Oblations, that is, I will not be a Mediator to their Services (Psalm 16:4).

4. It will in time justle out God's true worship, His Institutions will be laid aside, that there may be elbow room for their own Inventions, Full well you reject the Commandments of God, that you may keep your own Traditions (Mark 7:8, 9). I might give many Examples and Instances of this. Those Superstitious persons in Isaiah 65:3, 4 who did Sacrifice in Gardens, remain among the Graves, and lodge in the Monuments, which the Lord never required at their hands, yet they made no Conscience of eating Swines flesh, which the Lord had forbidden to that people in those Times. Jeroboam made Priests of his own, after the manner of the Nations of other Lands, but therefore he casts out the Priests of the Lord the Sons of Aaron, and the Levites, to make way for his own (2 Chronicles 13:9). Ahaz gives order that the Priests should offer their Sacrifices upon his own Altar, but then what should they do with the brazen Altar, the Altar of the Lord; That, says he, shall be for me to enquire by, Si quando placebit (as Junius well observes) if at any time such a good fit shall come upon him, or as others render it, I will inquire and Consider what use to put it to, so Piscator upon the place, but thus God's Altar was laid aside, and turned out of Office (2 Kings 16:15). We have seen sad examples of this in former times, a Surplice, and a few Superstitious Ceremonies have justled out the preaching of the Gospel, and stopped the mouth of many a godly Minister.

5. It provokes the Lord to jealousy against his people, and pulls down, and hastens the desolating judgments, and wrath of God upon them. This was hinted in general before, as a reason why the relics of Idolatry must be destroyed, but I mention it here again, to show the greatness of this sin (Exodus 20:5). You shall not bow down to them, nor serve them, For I the Lord your God am a jealous God, visiting the sins of the Fathers upon the Children, to the third and fourth Generation of them that hate me. You have defiled your self with your Idols, and has caused your days to draw near, and are come even to your years (Ezekiel 22:4), that is, the days and years of wrath and vengeance, as the like expression is explained (chapter 7:7), the Time is come, the day of Trouble is near, and (chapter 12:23) the days are at hand, and the Effect of every Vision, that is, the accomplishment of every Threatning. There is no sin that makes men sooner ripe for Ruine. The Jews were carried away Captive into Babylon. Sion was plowed as a Field, and Jerusalem became an heap of Stones for this sin. The Apostle bids the Colossians take heed they do not miss of Heaven by it (Colossians 2:18), let no man beguile you of your reward in a voluntary Humility.

Yes, though they be good men that are guilty of it, as sometimes they have been, especially in former darker times, yet this will not protect them, nor stave off the judgments of God. Gideon was a good man and a great Reformer, and therefore called Jerubbaal, but yet for all that, he did but make a Superstitious garment, a kind of a Surplice, a small matter one would think; but it became a Snare to Gideon, and his House (Judges 8:27). Solomon was a good man, and it was he that built the Temple of the God of Heaven, but yet he fell to the public countenancing of Idolatry, and for this, God rent away the Ten Tribes, the greatest part of his Kingdom from him, and had it not been for his Father David's sake, he had lost them all. Yes, so provoking to the Lord is this sin, especially, if aggravated by Persecution, as for the most part it is, that sometimes the Lord will not pardon it, and turn away his wrath, though men do repent; as in Manasseh's Case. Though as to personal forgiveness, the Lord will pardon every repenting Sinner, yet not always as to National Forgiveness, so as to avert and turn away his righteous judgments. For Manasseh did repent and reform, Josiah comes and makes a thorough Reformation, but yet ruin and desolation comes for the old Idolatryes and Superstitions of Manasseh, and for the Innocent blood he shed, which the text says, the Lord would not pardon (2 Kings 24:4 and 2 Kings 23:25, 26).

6. There is yet a further effect of this sin, which is worse than all the rest, if worse can be. It is this, it does so harden the hearts of men, that it is a very rare and difficult thing to get true repentance for it: you may see this in those great idolaters the Papists, as they are described in the Book of the Revelation, when under the execution of God's righteous judgements, under the sixth Trumpet, the Lord looses the four Angels about the River Euphrates, that is, the Turks, who were at first four nations, to plague the Anti-Christian world for their idolatry, and to destroy, and to kill up the third part of men, but what was the effect of this, did they repent? No; no such matter, the rest of the men which were not killed by these plagues, yet they repented not of their worshipping of devils, and idols of wood and stone (Revelation 9:20). Well let us go a little further, when the Seventh Trumpet sounds and pours down all the seven Vials of the last plague, and the wrath of God upon the Anti-Christian party, surely, that will convince them, they will repent then, when the third woe is come upon them, which has seven Vials of wrath in the womb of it: no, for all this, they repent not, but they are described to be like men in Hell (Revelation 16:10, 11). The fifth Angel pours out his Vial upon the throne of the Beast, which is generally understood concerning the City of Rome itself, and his Kingdom was full of darkness, and they gnawed their tongues for pain; but they blasphemed the God of Heaven, because of their pains, and their sores, and they repented not of their needs. They roar under their plagues, but repent not of their sins. So likewise under the Seventh Vial, which is poured forth into the air, which is conceived by interpreters to be meant of the whole expansum of the Anti-Christian interest, and party that are acted by the Prince of Power in the air, whoever, and wherever they be, over all the world every where, omnium ubicunque terrarum Christi Domini nostra h[illegible]stium: what effect will that have? See verse 21, where they are found again blaspheming God, because of their plagues, but not repenting. Oh, what a dreadful sin is this! that makes men so incapable of repentance. The reasons of this strange impenitency are

1. Because it is usual with God when men love their sins, and hate to be reformed, he gives them up judicially to their sins, that their sins may be their plagues. Hence it is threatened as a punishment of idolatry (Deuteronomy 4:25, 28), because they have corrupted themselves with graven images, therefore they should serve gods of wood and stone, which neither hear, nor see, nor eat, nor smell. When they had made the molten Calf, then God turned, and gave them up to worship the host of Heaven (Acts 7:42). He gave them up for that sin, to more sin. Ephraim is joined to idols, let him alone (Hosea 4:17). Because Ephraim has made many altars to sin, altars shall be to him to sin (Hosea 8:11). They will have their sins to live in them, therefore says the Lord, they shall have them to be plagued by them.

2. And as this sin is the punishment of itself, so it is often punished with other sins also, sometimes he gives them up to bodily uncleanness for their spiritual whoredoms (Hosea 4:13): they sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and pop[illegible]lars, and elms, because the shadow thereof is good, therefore your daughters shall commit whoredom, and your spouses shall commit adultery (Hosea 4:13). The Apostle Paul fitly joins lasciviousness, lusts, excess of wine, revellings, banquettings, and abominable idolatries together (1 Peter 4:3). Superstition and profaneness usually go together, they look to other gods, and love flagons of wine (Hosea 3:1). And where there is such profaneness it is seldom without persecution also, for the evil servant (Matthew 24:49) is said to smite his fellow servants, and to eat, and drink with the drunken, pictos agnos adorante, vivos devorant, as he says of the Papists. And when sinners are bound in so many black [illegible]etters and chains of darkness, how hard a thing is it to break them off, by true repentance?

3. When men are given up to idolatry, or to any other sin, by such a judicial act of God, it so deludes the mind, and darkens the understanding, that it is impossible to fasten a conviction upon them, they will never believe, nor be persuaded that this is the sin for which God smites, and if no conviction, no repentance. The Jews thought (Jeremiah 44:18), since we left off to burn incense to the Queen of Heaven, and to pour out drink offerings to her, we have wanted all things, and have been consumed by the sword, and by the famine, whereas the Prophet tells them, because you have burnt incense, therefore this evil is happened to you, but they would not believe him. And just so the Papists, oh, say they, it was never good world since the old religion was put down, and since we left the holy Catholick Church of Rome. And I have heard of some Lutheran ministers after the late wars and desolations of Germany, who have concluded and thought that the reason of God's wrath against them was the pulling down of images. And there be some in like manner at this day, that ascribe all the wars and troubles, and evils of the late times that have passed over these nations, to the pulling down of Bishops, and ceremonies; whereas it was indeed the old sins of the Bishops and that party, their adulterating and corrupting the worship of God with Popish innovations, their violence and persecutions of God's faithful witnesses and servants; that was the chief procuring cause of all the plagues and judgements that have come upon the land.

4. A man's repentance is never true till it be proportionable to the nature of his sins. It is not enough for men to leave these sins, but they must also loath themselves in their own sight for all their abominations, because that I am broken with their whorish hearts, which go a whoring after their idols, as the Lord there speaks, but how hard is it to get such a self-loathing, self-abhorring frame of spirit, not only to see that it is a sin, but to see the exceeding vileness of it, and to loath it as God loaths it, to hate it as God hates it. I have insisted the longer upon the reasons of the point, that you may see the heinous nature of this sin, that it is no light thing to break the second Commandment. These are the reasons of the point, I conclude with a few words of use.

Use I. This doctrine condemns and cashieres at once all the ceremonies, and whatever other inventions of men have been introduced into the worship of God by the Spirit of Anti-Christ, and reteined, and continued by some reforming magistrates, who have made but incompleat and imperfect reformations. As who knows not, that almost all the ordinances of Christ have been polluted and corrupted by them. The Gospel might not be preached without a surplice, nor baptisme administred without the sign of the cross, so likewise kneeling at the sacrament, bowing to the altar, and to the name Jesus, Popish holy dayes, holiness of places, organs and cathedral music, the Books of Common Prayer, prelacy or church government by bishops. These things are no better then this brazen serpent was. And therefore if this was a Nehushtan, so are all these. They are nothing else but reliques of Popery and remnants of Baal, and therefore when the kingdom of Christ is come, they shall perish from off the earth, and from under these heavens.

Use II. Direction to rulers and magistrates, and to you all in your prayers for them, let magistrates imitate this example of Hezekiah. It should awaken them to their duty. Be wise now therefore, O you rulers, be instructed O you judges of the earth, and know, that it is your duty to promote the purity of God's worship, and to protect his people and messengers. It is a thing impossible to keep in with both sides, both with persecutors and sufferers, but therefore it will be your wisdom, and the best and safest way to be on God's side, and let Baal plead for himself. But because I see but few of them here, I shall direct my speech only to the people of God here present. You may see from hence, what prayers to make, and what requests to put up for those whom God by his providence has set in authority over you. Pray that God would give them reforming spirits; and for the King, that God would make him another Hezekiah to remove the high places, and to cut off the remnants of Baal, that he may trust in the Lord, and keep close to his Word; and that the Lord would be with him, and prosper him whithersoever he goeth, as he will certainly do in this way of integrity to religion, and to the work of Reformation.

Use III. I conclude with that word of exhortation wherewith the Apostle John concludes his first Epistle, Little Children keep yourselves from idols, Amen (1 John 5, ult.). And it is Paul's exhortation also (1 Corinthians 10:14), therefore my dearly beloved, flee from idolatry. Remember what you heard in the reasons of the point concerning the greatness of this sin, and how jealous, and severe the Lord is against these violations of the Second Commandment, and consider also these four words.

1. It has been the great design of Satan in all times, and ages, to destroy and to corrupt the worship of God. And if he cannot perswade men to be down right atheists, he labours then to drive them into the other extream of superstition. If he cannot prevail with them to cast off all the worship of God altogether, then he tempts them to worship him in a wrong way, to worship the true God superstitiously. What was the great sin among the Jews? Was it not this? So likewise among the old heathens and pagans, and among the Papists at this day. And what is the great design and work of Christ at this day, but to bring forth his worship into purity, that the new Jerusalem may come down from heaven? This therefore Satan is most industrious to countermine and fight against. Therefore be sober, be vigilant against this sin, because your adversary the Devil is so watchful to insnare you.

2. It will be varnisht over with fair colours, and plausible pretences. The whore of Babylon gives the wine of the filthiness of her fornication in a golden cup (Revelation 17:4). The Devil in his actings against the Church in the times of the New Testament, he did appear at first almost like himself in the shape of a great red dragon, in the Roman Pagan emperors. But when Michael and his angels overcame, and overthrew him in this appearance (Revelation 12), then he puts on a new vizard, and appears in another shape (chapter 13), but still pursues the same design though under new pretences, and by other instruments, namely by the Church and Pope of Rome. For he has made it his buisiness, ever since the time of Constantine, to revive the old heathenish idolatry under other names, that whereas before they worshipped the Devil under the names of Jupiter and Apollo, now they commit the same idolatry, and worship the same Devil still, but under the names of Popish saints; now it is not Jupiter and Apollo any more, but Saint Peter, and the Virgin Mary, and the Vicar of Christ, and the holy Catholick Church of Rome. Thus does that harlot paint her face: so the prelatick superstitions at this day are painted over with those glozing pretences of antiquity, fathers, councils, order, decency, edification, the peace of the Church, and such like.

3. If once you begin in a way of superstition, you will never know where to stop or stay, nor where to make an end, but you will multiply your idols, and increase your altars, and grow worse and worse. For evil men and seducers shall wax worse and worse. It is the nature of all sin, but of this in a especial manner, as it is in bodily uncleanness, when men are given up to that lust, they are insatiable, and work all uncleanness with greediness, so it is in this sin of spiritual whoredome, it is an endless sin. If you do but wear a surplice for peace sake, why not as well admit the sign of the Cross in Baptism, or bow to an altar, and in a little time you will find that the same reason is as strong for bowing to an image, to a crucifix, and why not as well say Mass too, for the peace of the Church, and then at last swallow down every thing, submit to the Pope, worship the Beast, and so be damned and go to Hell, and all for the peace of the Church. Oh! there is no end here, when a man is once going down the hill in a way of carnal complyance and superstition, he will never cease; but like a man that is tumbling down a steep hill, cannot stop, till he come to the bottom, to the very bottom of the pit of Popery. All the abominations of Anti-Christ came in by degrees, the four first trumpets were so many steps or degrees of the rise of Anti-Christ, and then in the fifth, he appears upon his throne with open face, as the Angel of the bottomless pit, and as an Abaddon, as a destroyer and son of perdition, with all his frogs and locusts about him, with all that Anti-Christian Popish clergy, acting under him and for him (Revelation, chapters 8 and 9). It is observed in the histories of the idolatrous kings of Israel, that those in succeeding times were worse than their wicked predecessors: Jeroboam he that made Israel to sin, he did but set up the two calves at Dan and Bethel, but Omri went beyond him, for it is said, he did worse than all that went before him (1 Kings 16:25). We read of the statutes of Omri (Micah 6:16), so that Omri did enact, and establish iniquity and idolatry by a law. But his son Ahab was worse than he, for as if it had been a light thing for him to walk in the sins of Jeroboam, he did set up all the worship of Baal (1 Kings 16:30, 31, 32, 33). Hence the faithful servants of the Lord have been exceeding wary and watchful against the least appearances and beginnings of idolatry. One of the ancients (Basil as I remember) when the heathen idolaters had put incense into his hand, and offered to spare his life, if he would but throw it in, or let it fall into the censer, he chose rather to burn his hand and lose his life, than to commit that seeming little sin; which brings me to a fourth consideration.

4. Remember this for ever, that it is better to suffer than to sin. A man had better suffer, better die, than sin. And therefore if superstition be a sin, be wise for yourselves, and choose the greatest affliction, rather than the least sin. You that say in your heart, life is sweet, and you are loth to suffer, loth to die; I tell you, it were better for you to be cast into prison, into the deepest-darkest dungeon. It were better for you to be burnt at a stake, or to be hanged upon a tree, than to sin against your conscience. Hooper that blessed martyr when one assaulted him with this temptation, death is bitter, life is sweet, he replied, but death eternal is more bitter, and life eternal is more sweet.

5. Suppose the worst that can be supposed, suppose that sad time of staying the witnesses be not yet accomplished, as indeed it is a great controversy, one of the greatest in this book, whether it be, or no; it is the judgement of very great interpreters, that it is past, but suppose there be some further accomplishment of it yet behind, as it may be hopefully conceived that it shall not be so great a slaughter as the first, and that the rage of the Anti-Christian party shall not be able to prevail and proceed so far as then it did, for the kingdom of Anti-Christ is decaying, and the kingdom of Christ is rising. So it is certain, that the time will not be long, for it shall be but three days and an half (Revelation 11:11). Let the prelates and prelatick persecutors, take notice of it, suppose you should prevail for a time, and suppose prelacy should get up again, yet it will not be able to stand, but after three days and an half, that is to say, after a little short time, it will fall and perish. The Lord will then cast you forth again, and that for ever, so as to make a full end of you! And therefore let the people of God bear up, and be encouraged in the Lord, for the Lord will speedily arise, and have mercy upon Sion; the kingdom of Christ is coming, and the wheels of his chariots hasten, he will speedily appear to your joy, but they shall be ashamed.

Quest. But what shall we do to prevent that inundation of idolatry and superstition that seems to be flowing in upon us?

Answ. If any thing will do it, those ancient weapons of the Church, prayers and tears will do it, or at least you shall thereby deliver your own souls.

Be much in prayer, you that are the Lord's Remembrancers, keep not silence, give him no rest, till he arise and make Jerusalem a praise in the earth. Pray against these things, and that God would put his bridle in the jaws of Persecutors, and his Hook in their nostrils, that the Lord would look upon all the host of them through the Cloud, and knock off their Chariot wheels, that they may drive heavily in all their designs against the Lord Jesus, and that Prelacy, which is the image of that Beast the Papacy, may never be restored again in these Nations, but that God would keep it down for ever in that grave in which it has been buried for these twenty years together. And if such things begin to reappear, pray them down again into the bottomless pit from where they came, and be earnest with God for those in authority, that he would give them reforming spirits, and for your ministers, that Christ would hold the Stars in his right hand, and give them both wisdom and courage, that the Truth may have no disadvantage by us in any thing, as also for your selves and your posterities after you, that the Truth of the Gospel, and the purity of God's worship may continue with you. It concerns you at such time as this, to be much in prayer, and when the Lord shall build up Sion, he will regard the prayers of the destitute (Psalm 102:16, 17).

Be much also in mourning and humiliation, that God's bottle may be filled with tears. Is there not cause of mourning for the sins of the times? The deluge of profaneness, as if Hell were broke loose, the abominations in the midst of Jerusalem, which they that mourn for shall be sealed with the mark of God upon their foreheads, that they may be preserved at least with spiritual preservations in times of common calamity, when public sins are visited with public judgements. And have you not also sins of your own to mourn for?

Is there none of you that may say with Paul, I was a Persecutor, a blasphemer, I was an Idolater, and a desperate Superstitious wretch, Crossing and Cringing, and bowing down to the stock of a Tree? But now you have obtained mercy; or if kept from those gross abominations, yet have you not been careless and bold with lesser evils? Have you been solicitous to know the mind of Christ in these points? Tell me where you feed? Have you made inquiries for the way to Sion? They shall ask the way to Sion, going and weeping as they go (Jeremiah 50:5). Is there no guilt upon you, as to barrenness of spirit, and unprofitableness under pure ordinances which you have long enjoyed in this City? You have had the Gospel preached, and the ordinances of Christ dispensed among you in power and purity, without the mixtures of men's inventions; but now the Lord threatens to remove the Candlestick, to deprive you of former mercies, and so to enter into judgement with you for your unfruitfulness under them. Oh! consider of it.

You have had pure worship, holy ordinances, but carnal common hearts it may [illegible]; or if there be a change of state, as I know through grace [illegible] of you, yet they that are planted in the house of the Lord, should grow in grace, and be very fruitful, and flourishing (Psalm 92:13, 14). But has your growth been proportionable to the dispensations of light and life that you have had? If not, go home, and mourn before the Lord for this sin; who knows, but he may yet repent and return, and continue his wonted gracious presence with you.

The End of the first Sermon.