The Saints Zeal Against Sinful Altars, Sermon

The Saints Zeal Against Sinful Altars · Sermon

p. 1Fraterna Correptio, OR, SAINTS ZEALE Againſt Sinful Altars.

JOSH. 22. the latter end of the 19. verſe.

Rebel not againſt the Lord, and rebel not againſt us, to build an Altar beſides the Altar of the Lord.

SIncerity in the Lords Worſhip being alwayes ſuſpicious of mixture, corruption or apoſtaſie, doth inſtigate and bring forth a zealous reſiſtance of every thing that beares p. 2but the ſhew of innovation: This we may finde very fully manifeſted by the ten tribes of Iſrael, that had paſſed over Jordan, and poſſeſſed the promiſed land on that ſide: if we obſerve their zealous carriage (grounded but on a ſuppoſition and ſuſpecting jealouſie) towards their brethren of the two tribes that did abide on the other ſide of Jordan, which in this Chapter is at large declared.

The Chapter is, as the Book, Hiſtorical; and containes in it theſe two parts.

Firſt, is Joſhuah's religious diſmiſſion of Reuben, Gad, and the half tribe of Manaſſeh, to their allotted portion of the promiſed land: wherein after the commendation of their paſt obedience, ready attendance on their brethren, he ſends them away with a ſolemn charge, to continue their obedience to Gods Commandments, and their conſtant adherence to him, with all their heart and ſoule, unto the 9. verſe.

The ſecond part declares the Conſequents of their return, and they are two as the moſt conſiderable.

Conſeq. 1 Firſt, the work begun by them in their return to their poſſeſſion: and that is p. 3the building of a great Altar, like unto the Altar of God. A thing that might well provoke jealouſie, v. 9, 10.

Secondly, the wiſe carriage of their Conſeq. 2 brethren towards them, and theirs towards their brethren, on the jealous apprehenſions of the work begun by them; and this is to the end of the chapter. And in their mutual carriage we may obſerve theſe things.

1. The nine tribes and halfe obſerve it, they heard it, and heed it, v. 11.

2. Prepare a power, and purpoſe a poſitive reſiſtance of it, if found to be as they ſuſpected, v. 12.

3. Preſently diſpatch Phinehas with ten Princes to demand an account of their work, and weighty reaſons that might induce to it: as alſo to caution and counſel their deſiſtance and ceſſation, v. 13, 14. who coming to them diſcharge their duties, and execute their commiſſion theſe wayes.

Firſt, by repreſenting to them the apprehenſions of their brethren, concerning their Altar-building, v. 16.

Secondly, by rendring the ſin vile in their ſight, if they had intended it as was feard: by aggravating the ſame by the ſin of p. 4Achan and Baal-Peor, for which ſins the wounds received were yet green, v. 17, 18, and 20.

Thirdly, requiring by their authority a ceſſation from ſo ſinful a work: and propounding an expedient to the conceived cauſe, v. 19.

4. A pathetical, religious and brotherly anſwer of the two tribes and the halfe, unto the meſſage received from their brethren, wherein they (though building an Altar) yet do not ſtubbornly deny to give their brethren an account of their proceedings therein: but do

Firſt, by a ſolemn appeal to God, proteſt that it was not, as was ſuſpected by their brethren, to ſeparate from them, or ſet up a place for the Lords worſhip not by him commanded, or to commit idolatry.

Secondly, they publiſh the very grounds and reaſons inducing, and end whereunto they built their Altar, after the faſhion of the Altar of God; (viz) that it might be a monument of their obedience, and relation to the Lord, as alſo an engagement to poſterity to worſhip the ſame God, at his own appointed place: ſhut p. 5out the feared differences that might grow by the diſtance of their poſſeſſion; from v. 21. ad 30.

5^ly. The pleaſant departure of the meſſengers, ſatisfied in the anſwer received, and cheared by this evidence of Gods preſence and mercy, v. 30, 31, 32.

6^ly. The peoples denomination of their finiſhed Altar, according to their declared end of its erection, v. 3…, 34.

The chapter thus opened, you may ſee the words of the text to fall under the ten tribes apprehenſion of the work of the two tribes, and meſſage delivered by Phinehas, and the ten Princes, and they are an authori … tive dehortation, wherein we may obſerve theſe two parts.

1. The ſuſpected ſin dehorted from: to build an Altar beſides the Altar of the Lord.

2. The ſerious reaſons exhibited to enforce it, which are two, ſetting out the nature of the ſin as it is a rebellion againſt

God:

Us, his People.

p. 6If time would admit, and it were now convenient, I might from the diſtributed parts of the chapter infer many uſeful Concluſions and neceſſary Doctrines, but that I decline as a work more proper to the expoſition of the whole chapter, then indeed to any one thing choſen to be ſpoken to in it. I might alſo if I delighted in the mincing of the words into many parts, obſerve many particulars, as

1. The dehorters, the ten tribes by their Prieſt and Princes.

2. The dehorted, the two tribes and half.

3. The matter from which they are dehorted, from building an Altar beſides the Altar of God.

4. The manner of the dehortation, with the reaſons enforcing it.

From theſe ſeveral parts I might infer ſo many ſeveral Concluſions, and ſpeak to them particularly: but my deſigne and deſire is, to lay before you the ſinfulneſs of the ſin of Altar-building, ſuſpected by the ten tribes to be in act in the two tribes; and therefore I ſhall deſire you to look on the words, as an abſtract of the whole carriage of the ten tribes towards p. 7the two tribes on a conceived guilt: or a compendious manifestation of their ſincerity to, and zeal for the true Worſhip of God, againſt the ſuppoſed defection of their brethren.

As for the explication of the words, there is in them little or no difficulty: as for what might be ſaid to ſhew this ſin to be a rebellion againſt God, and againſt his people, I ſhall (God willing) ſpeak to it in the doctrinal proſecution of the truth to be inferred: only I ſhall deſire you to take notice, that from this hiſtory, is by the general judgement of Expoſitors inferred, the Magiſtrates power in puniſhing hereticks and apoſtates, and duty to preſerve uniformity of divine worſhip: nay, hereby is juſtified the making war againſt ſuch as make defection from the Altar of God; Piſcator ſaith, It was Piety in the ten tribes, that they reſolve to make war with the two tribes for their defection from the true God. The Aſſembly of Divines ſay, Such was their zeal, Annot.that they had rather hazard their lives, then ſuffer Gods true Religion to be corrupted: for God had ordained there ſhould be but one place for publick worſhip and ſervice, and but one p. 8Altar. The Geneva and Dutch Annotatiors approve the war. Not to note any thing out of Popiſh Writers, as Vatablus, Cafetan, Cornelius A Lapide, Maſius and others, who generally juſtifie the war, and with Ferus ſay, They ſent meſſengers to try the crime, and bring to repentance, and were ready if the two tribes obeyed not, armis diſcernere, to decide the matter by warre; and this is neceſſary for you to take notice of, that God had ordained a ſtation for his worſhip, as well as for his people, and determined one ſpecial Altar to be erected, to which he bound his people to bring all their offerings, and by a poſitive Law prohibited the erection of any other Altar, (as in Deut. 12. is to be ſeen at large) then that which was built by Moſes before the Tabernacle, and afterwards by Solomon in the Temple, which, as Piſcator obſerveth, laid a neceſſity on the ten tribes to make war with the two tribes, by reaſon of which they did not conſult whether they ſhould do it or no, but the manner how to manage it: ſo that the ſtanding Ordinance of God, for adherencie to one only Altar (as the**Voluit Deus unicum tantùm eſſe altare in ſuo populo: ut eſſet typus unici Mediatoris Chriſti, tum ut eſſet nervus unitatis in Religione. Par. in loc. ſigne of one only Mediatour, and the bond of p. 9unity in Religion) was by the ten tribes contended for, when they conceived their brethrens erection of another Altar, in a place diſtinct from that preſcribed by the Lord to be the violation thereof; and this occaſioned the dehortation in the text, Rebell not againſt the Lord, nor rebel againſt us by building you an Altar beſides the Altar of the Lord. So that from the words thus generally conſidered and briefly opened, I ſhall commend to your Chriſtian and ſerious conſideration, this general Obſervation or Point of Doctrine.

Erection of Altars beſides the Altars of God, Doct. is a ſin to be ſeaſonably ſeen unto by the ſincere Worſhippers of God.

The zealous diſcharge of this duty by Hezekiah and Joſiah, 2 Kings 18.4.23.12.2 Kgs 18:42 Kgs 18:232 Kgs 18:12in the demoliſhing of Altars, beſides the Altar of God, and reducing the people to the unity of worſhip, is in ſacred Records ſpecially mentioned as the luſtre of their religious reforming times:1 Kings 15.14.1 Kgs 15:14 whileſt the neglect thereof is ſingled out and ſet up as the black butt of blemiſh to religious Aſa, Amaziah, Azariah and Jotham, 2 Kings 14.4.15.4, 35.2 Kgs 14:42 Kgs 14:152 Kgs 14:35ſincere Worſhippers of God.

But for the more full proſecution of p. 10this truth I ſhall propound this method, to ſpeak to you by way of Illuſtration, Confirmation and Application.

Firſt, by way of Illuſtration, and ſhall endeavour to open to you two things.

Firſt, how Altars may be ſaid to be built, beſides the Altars of God, and that even in Goſpel-dayes.

Secondly, how and wherein ſincere Worſhippers of God are to act and approve their duty in ſeeing to this ſin of Altar-building.

Firſt, then to ſpeak to the firſt of theſe, (viz.) how Altars may be built, even under the Goſpel, beſides the Altars of God; I ſhall deſire you to conſider the terme; Altar is in Scripture-phraſe, properly or improperly and figuratively ſignificant.

1. In a proper ſenſe, it ſignifies organum divini cultûs praecipuum, the chief inſtrument of the divine worſhip, ordained to be built before the Tabernacle, or in the Temple, on the which the Prieſts were to wait, that they might offer the ſacrifices the people were bound to preſent in that very place; of which we reade in Deut. 12. where God commands p. 11an Altar to be built, and the people to worſhip him there: even an inſtrument of his worſhip; and thus it is generally read in the Old Teſtament, for that very inſtrument of Gods worſhip: in this ſenſe the Heathens generally uſe the word and thing, and the Papiſts contend for the ſame thing, by impoſing on us the proper and reſtrict ſenſe of the word: perſwading and practiſing the building of Altars, diſtinct places of divine worſhip for the Sacrament of the Lords Supper to be offered on, whence they call that Ordinance, the ſacrifice of the Altar. What man of but mean capacity and knowledge in the Scriptures, obſerving the Lord Jeſus the Antitype of both Sacrifice and Altar, ſees not their aſſertion as well as argument to be Jewiſh? (but I intending an illuſtration, not confutation: This having been by many of the Learned confuted,) ſhall not ſtand upon, or ſpend time to do it: only I deſire you to note, that in this proper ſenſe God under the Goſpel, requiring no ſacrifices, requireth no Altar of ſtone, or brick, or the like matter to be built unto him,Heb. 13.10.Heb 13:10 but a ſincere and ſpiritual apprehenſion and adherence to p. 12Chriſt,Habemus Altare, videlicet Chriſtum & ſacroſanctum ipſius ſacrificium. Hun. in loc. Inep…i ſunt qui hinc alta…ia lapidea vel lignea in Templis Chriſtianorum requirunt. Par. in Heb. as our real and proper Altar, as wel as ſacrifice, to which every believing ſoul is privilegio, not officio, a ſpiritual Prieſt to offer prayer, praiſes, &c. unto God, 1 Pet. 2.5. So that to build material Altars of wood, ſtone and the like, muſt needs be a ſin to be ſeen unto, and withſtood, as oppoſite to Chriſt our one only Altar unto God; and that to contend for Altars in this ſenſe, is ſo farre from my intent, that I with Pareus declare them fooliſh and ſimple that ſo do.

2. In an improper and figurative ſenſe, the word is more ſtrictly and allegorically uſed by the Fathers, as Auguſtine, Optatus and others,Ecce qualem Eccleſiae ſententiam audire merebit … qui ad convivium nupt…ale, id eſt, ad Alta…e Domini aut ebrioſus, aut adulter, &c. praeſumit accedere. Qui agnoſcens reatum ſuum ipſe ſe ab Altari Eccl…ſiae ſubtraxerit: ab aeterno illo & coeleſti convivio excommunicari penitus non timebi…. Aug. in Christum. De ſignis ejuſdem fractis. Aug. ad Bon. ep. 50. when they do by this word denominate the Table, Inſtrument, or ſeat on which the bread and the wine at the Lords Supper was placed the Altar, and ſo did vulgarly call that Ordinance the Sacrament of the Altar: the which terme of theirs the Papiſts taking advantage or occaſion by, labour to juſtifie their Altars, & impoſe it on us on p. 13paine of hereſie to be received,Ad Altare viſibile quod in Eccleſia ponitur multi ſcele…ati accedere poſſunt ad illud coeleſte quo praecurſor pro nobis introivit Ieſus nullus eorum accedere poſſunt. Aug. de neceſſitate poenitentiae. Hom. 1. much advancing the Fathers above the Scriptures authority, the which their perſons and judgements were ſubject to, and whoſoever obſerves the expreſſions of the Fathers, doth clearly ſee the oppoſition of Altar in the Temple to our Altar in Heaven, the denomination of it the wedding Supper, and in expreſſe termes ſometimes the Table, and the Lords Supper, cannot but confeſſe that they did allegorically uſe the terme Altar: and in their complaints of the furious carriage of the Donatiſts and Arrians, cry out of their breaking down of the boards of the Altar, and many times expreſſely of the tables, and burning the wooden board, &c. for many of them at laſt, ſeeing the corruption which began to grow by the uſe of the word Altar,Subſcellia thronum menſam ligneam Tabulis Eccleſiae & caetera quae poterant foràs elata combuſſerunt. Atha. ep. ad ſolitariam vi…am agentes: quid eſt Altare? ſedes corporis & ſanguinis Chriſti. where the thing was denied did more warily and improperly uſe foreign a table, for the place of the elements: ſo that in this ſenſe we do not take the word Altar in the Doctrine: for though the Sacraments be parts of the divine p. 14worſhip, yet I ſhall not limit and bound the word Altar to the place and ordinary inſtrument of their uſe: for I ſhall ſay of Tables in private places, as Bullinger of fixed Altars, or rather Tables ſo called. I condemn them, not being uſed to the proper end, and in a right manner. Only the conveniencie of publick Inſtruments, kept in publick places, to publick ends duly preſerved, I am ſo far from reſtraining the terme Altar, to ſignifie that inſtrument we vulgarly call the Communion Table, that I ſhall with Peter Martyr confeſſe the catachreſtical uſe of it by the Fathers,Dicta hujuſmodi non aedificârunt plebem, ſed potiùs illam ad Judaicos & Ethnicos ritus impellebant: cum caecâ quâdam foreign tam à Judaeis quàm ab Ethnicis & Altaria & alios ritus mutuarentur. Pet. Mart. loc. Com. p. 897. and acknowledge words of this nature thus uſed, may not profit the people, but accidentally draw them to have too reverend an eſteem of Jewiſh, Heatheniſh, and (let me now ſay) Popiſh rites, the ſenſe not being underſtood in the uſe of the word.

Having refuſed the proper ſenſe of the word Altar, and that reſtrict improper figurative ſenſe, uſed in paſt ages p. 15of the Church, we come now to conſider it in a ſecond improper ſignification, in which we ſhall find it uſed in Scripture, and that is in a metonymical and ſynechdochical ſenſe of the word Altar, which being but an inſtrument, (though a principal one) of the Worſhip of God under the Law, is put for the whole and every part of it: and being the ſigne of it, is often uſed to expreſſe divine Worſhip ſignified, foreign Unde foreign the very word in the text, eſt ſacrificium vox Hebraea, & ſpeciatim atque propriè de ſacrificatione, & generatim pro toto cu…tu uſurpatur, cujus praecipua fere olim pars fuit ſacrificium. Vid. Stuch. de ſacrificio.ſo that we muſt note the Altar uſed in that ſenſe that a learned man affirmes Sacrifice to be uſed, both words coming from the ſame root in the Hebrew, which ſignifies to ſacrifice, and ſo the Altars are called Sacrificatories, and that is for the whole Worſhip of God, of which the ſacrifice on the Altar was a chief part.

The word Altar thus put to expreſſe the Worſhip of God,Synecdochicè poteſt intelligi, quòd cultum divinitùs inſtitutum exturbaverint, protriverint novo idololatrico invecto. Par. in Rom. 11.3.Rom 11:3 we ſhall finde in many places of the Old, and generally uſed ſo in the New Teſtament; as, 1 Kings p. 1619.14. Elijah his complaint of Ahabs breaking down the Altars of God, which though it be by ſome underſtood literally, in its proper ſenſe; yet by others it is expounded, that he demoliſhed the Worſhip of God, and thus generally the defect on of Gods Worſhip is called a caſting off and forſaking the Altars of God; and reformation, a reſtoring of the ſame: and from this metonymical and ſynechdochical ſenſe, it comes to be metaphorically uſed to expreſſe the Worſhip of God under the Goſpel, wherein theſe inſtruments of Worſhip are not at all uſed, and ſo in thoſe Prophecies which predict the Propagation of the Goſpel, and the Worſhip of God we finde promiſed, the Temple and the Covenant of the Prieſthood to be reſtored,Haec omnia quae de Altari de votis & ſacrificiis hic dicuntur non ſunt intelligenda Leviticò, ſed Evangelicè; Propheta Leviticis verbis ſignificat ea ſacra quae Evangelio Chriſti docentur. Bren. in loc. and the Altars of God to be erected, as in Jer. 33.17, 18, 21. So alſo the Lord promiſeth to ſet up his Altar in Egypt, as in Iſa. 19.19. and that the Egyptians ſhould offer ſacrifice unto him, v. 21. which muſt needs be underſtood p. 17of the Goſpel Worſhip, which ſhould be and hath been received in Egypt, and not in that literal ſenſe apprehended by Onias the High Prieſt, and urged as the great argument to perſwade, and indeed did (though with a cleare reluctancy of his own thoughts) prevaile with Ptolemy Philometor then King of Egypt, Altatis autem nomine utitur ad deſignandum velut à ſigno cultum Dei: quod ſacrificia & oblationes exercitia eſſent pietatis. Calv. in loc.to build a Temple there, and according to their zealous ignorance to accompliſh this Prophecie as he pretended, although they never proved the accompliſhment of this Prophecie in the Egyptians, ſpeaking the language of Canaan, crying to the Lord, and offering ſacrifice and oblations unto him; as alſo bringing in the Aſſyrian to joyne with them, and Iſrael as the third partie; all which are promiſed to be the concomitants of this Altar-erection, and therefore muſt confirm the former ſenſe of the word Altar as taken for the Goſpel-worſhip of God: ſo it is alſo uſed in the 56. chapter of this ſame Prophecie of Iſaiah, the ſeventh verſe,**Calv. in loc. Brent. etiam. where God promiſeth the ſacrifices of the p. 18ſtranger to be accepted on his Altar, that is, the worſhip they ſhall do unto him through Chriſt; and thus alſo in the New Teſtament, the Worſhip of God is expreſſed by this word Altar, as, 1 Cor. 9.13:10, 18. wherein he teacheth, that ſuch as are employed in the Worſhip of God, muſt be maintained by it: and that ſuch as eate of the ſacrifice offered to idols, partake in the worſhip of idols: and ſo the word Altar muſt needs ſignifie the Worſhip of God; in Matth. 25.3. wherein our Saviour by a kinde of**Loquitur more ſeculi, quando oblationes omnis generis ſacrificiorum adhuc in uſu erant; totum verò Dei culium comprehendit externum, Gualt. in loc. ſic Ca… Par. Aretius & Dionyſ. Carth…ſ. Jewiſh manner of ſpeaking, ſhews the neceſſity of brotherly agreement, before an approach to God in any act of divine Worſhip: and thus is Jeſus Chriſt evangelically diſpenſed, the Altar of which the ſubjects of Legal and Levitical diſpenſations cannot partake, Heb. 13.10. ſo that thus you ſee the word Altar, though a legal terme, yet capable of an Evangelical ſignification, not only as it hath been uſed by the Profeſſors of the Goſpel, to expreſſe and ſignifie the Table, on which the bread and p. 19wine is ſet in the Lords Supper; but alſo as it ſignifies the whole Worſhip of God; and in this ſenſe I underſtand it in the doctrine, and ſhall deſire to be underſtood in the whole diſcourſe about it: for as the Worſhip of God was amongſt the Jewes, corrupted and declined by the building of any Altars, beſides the one only Altar preſcribed by the Lord: ſo under the Goſpel, all innovation of principles and practices, over and above, below or beſide the preſcribed Worſhip of God in his Word, I conclude to be a rebelling against the Lord and his People, by building an Altar beſides the Altar of God; for that to build a ſinful Altar beſides the Altar of God, is in the language of the Pſalmiſt to defile our ſelves with our own works, and to go a whoring after our own inventions: it is to refuſe to own the object to be the Author of divine Worſhip, to be regulated by any other Law, then our own reaſon dictates, and will determines,Religio ſupra ſtatutum, quae in praeceptis humanis fundata & ex …is pendet ac conſti… tur. and ſo to ſet up againſt God and his people, that foreign, ſuperſtition and wilworſhip which the Apoſtle p. 20dehorts the Chriſtians from, Col. 2.23. and this was a ſin not only committed under the Law and Levitical Worſhip of God, but may alſo be committed under the Goſpel: I, and hath been; for the Fathers in the primitive times were wont to obſerve and declare the Arrians, Novatians, Donatiſts, and other ſchiſmatic…l hereticks diſturbing the peace of the Church, corrupting the doctrine of faith and Worſhip of God, Altare adverſus Altare erigere, to build Altars beſides the Altars of God. And that you may the better underſtand the ſame, I ſhall briefly ſhew you how Altars may be built, either materially, objectively, or formally.

Firſt, Altars may be built againſt the Altars of God materially, as when any other matter it innovated and introduced into the Lords Worſhip, as an eſſential part therof, which the Lord himſelf never preſcribed or required: and thus under the Law, the Jewes are ſadly complained of, and condemned, for the multiplying of their Altars as their Cities, J…r. 11.13. and according to the multitude of their fruit, Hoſ. 10.1. which were no other p. 21then material organs of divine Worſhip, diſtinct from that one, by which alone God would be adored: ſuch as theſe were Jeroboams two Altars at Da… and Bethel, and ſuch as generally all the uſurping Princes of the ten tribes of Iſrael, and ſome of the Kings of Judah did erect. And under the Goſpel we may obſerve the guilt of this ſin charged on ſuch as called themſelves true, but are branded for falſe Apoſtles, 2 Cor. 11.13. in that they impoſed on the Chriſtians Circumciſion, and the Levitical Law as eſſential parts of Gods Worſhip, whileſt it was a matter in abrogating and aboliſhing, though it had formerly been eſtabliſhed: ſuch are cantiouſly ſeen unto by the Church at Antioch: and conſiderately condemned by the Councel of the Church convened at Jeruſalem: Acts 15.24. for that they troubled the people of God, and**foreign, Unde argumenta foreign apud dialecticos ſ…nt argumenta ad deſtructionem. Lorin. ſubverted their ſouls from the proper preſcribed Worſhip of God. Theſe Saint Paul in all his Epiſtles, to Corinth, Galatia, Epheſus, Coloſſe, or others, writes againſt, as ſubverterers p. 22of the ſincere Worſhip of God received, and Innovators of their own inventions and impoſitions, therefore called a will-worſhip, Col. 2.23. This innovation or rather retention of the matter of Levitical Worſhip under the Goſpel, is by the Authour to the Hebrewes, ſet in a diametrical oppoſition (thorough the whole Epiſtle) to the Goſpel-Altar of God, and declared to be ſo ſinful, as was inconſiſtent with participation in the Chriſtians Altar, in Heb. 13.10. Thus alſo the Papiſts innovating the croſſing ceremony, ſanctifying water, the five ſacraments, ſacrifice of the Altar, the Ave Maria, prayers to Saints, and the like matters, as eſſential parts of divine Worſhip, do clearly in the very matter build Altars beſides the Altars of God: ſo that if the Miniſters of God do offer unto God any other matter as acts of divine Worſhip, their Miniſtery will not ſanctifie their action, but their innovation makes them ſubject to the guilt of Altar-building, whileſt the matter of their offering be like to the fire of Nadab and Abihu, ſtrange fire before the Lord.Lev. 10.1, 2.Lev 10:1Lev 10:2

Secondly, this ſin of building Altars, p. 23beſides the Altars of the Lord, may be committed objectively, when the very material Altar continuing, is diveried from its proper object, unto ſuch, as not being Gods, cannot be the object of divine Worſhip: as when the Temple is uſed to idolatry, the incenſe of the Lord is ſmoaking before idols, the ſacrifices of God are offered unto Baal, and the like; all which, though in themſelves the very Altar and proper matter of the Lords divine Worſhip: yet not being duly tendred to him, is the building of an Altar beſides his Altar; this ſin was committed by Manaſſeh, in diverting the Temple to idolatry: and is expreſly digitated to Ezekiel, when God ſhewes him the defilements of his Sanctuary, the cloud of incenſe aſcending before the images, and the twenty five men worſhipping, not God, but the Sun, Ezek. 8. And of this God complaineth, (viz.) that they had defiled his Sanctuary, when they brought in their idol-ſervice into his holy place, Ezek. 5.11, 23, 38. for the Temple of Jeruſalem was not the Temple of the Lord, whileſt diverted to idols, any more then the temples of Apollo, or other heatheniſh gods are ſuch, when by Chriſtians p. 24they are diſpoſed into convenient places, for the Aſſemblies of Gods people to worſhip in: ſo that now under the Goſpel, to give divine Worſhip to any but the true God in Chriſt, is to build Altars againſt him, and deſtroy his; for though prayer be a part of Gods Sacrifice and Worſh…p, yet it is not ſo, nay, it is oppoſite thereunto, if Darius the King, the Lady Mary, Peter, Paul, or any other Saint whatſoever be the object thereof: and ſo the Sacrament of the Lords Supper, a great p…rt of Gods Goſpel-Altar, ceaſeth ſo to be by the offering it unto God, as one to be appeaſed, ſatisfied and reconciled by a ſacrifice; and not as one already ſatisfied and appeaſed; nay, it is by the change of the object, changed in its owne nature, and of Divine made will-worſhip.

Thirdly, Altars may be built beſides the Altars of God, formally: when the very Altar, ſacrifice, incenſe, and every matter of the Lords Worſhip is retained, and performed to the very object of divine Worſhip, the true God in a falſe manner of adminiſtration: matter miſcarrying in the forme is changed, as to p. 25its nature; for the axiome is true, that forma dat eſſentiam: the forme denominates the thing foreign, according to that which it is, diſtinguiſheth it from other things, and indeed makes it to be what it is; for the matter is indeed the principium paſſivum, capable of being whatſoever the forme doth make it; being the principuum activum: Forma eſt Principium activum pe… quam res eſt, diſtinguitur ab aliis, denominatur, & operatur.and thus the ſlaying of beaſts by private men is no more then a moral act of ſlaughter, which when done by the Prieſt, is the religious act of Sacrifice: and ſo under the Law, Sauls offering of beaſts in ſacrifice, is ſo far from being divine Worſhip, that it is denominated diſobedience, becauſe not done according to the preſcribed forme of God,1 Sam. 15.22, 231 Sam 15:221 Sam 15:23 who not only ordains the matter of his Worſhip, but alſo the manner and forme thereof: and in this ſenſe the ſin of Corah and his company may be ſaid to be the erecting of an Altar beſides the Lords Altar, when by the gathering of a guedah or Congregation out of the Congregation, they did ſeparate from the Church of God, and on the pretence of Piety crying p. 26up all the people as holy, invade the Miniſterial deſpenſation of God without due forme and order: whereby they provoked the Lord to vindicate the formal adminiſtration of his Ordinances by the ſeverity of his judgements on them,Numb. 16 Pſal. 106.16, 17.Num 16Ps 106:16Ps 106:17 and by his Statute concerning their cenſers, that they ſhould be plates of memorial, that no ſtranger, not of the ſeed of Aaron formally called, preſume to celebrate divine Worſhip: and their ſin the Apoſtle Jude in his general Epiſtle notes, to have been committed under the Goſpel; and in all the action we finde no change of the matter, but only the miſcarriage of the manner in a ſeparate way, by ſuch as were not formal Miniſters. An act like unto this was that of Ʋzzahs, in 2 Sam. 6.8. in laying hold upon the Ark of God not formally called: the danger of religions ruine will be no warrant for men not formally called to it, miniſterially to ſupport and ſave it.

The great aggravation of Jeroboams ſin and evidence of his Altars to be againſt the Altar of God, was his expulſion of ſuch as were formally called to celebrate divine Worſhip, and eſtabliſhing p. 27of his uſurped Magiſtracy, by an uſurped Miniſtery, (for he that would, made himſelf a Prieſt, to adminiſter ſacred actions contrary to Gods ſtanding Law, and ſignal ſeverity on Corah and his company for this ſin) as we at large ſee in 2 Coron. 13.9, 10. whileſt Abijah declareth Judah to retain the truth of Gods Worſhip and Altar, not only in the matter and object, but the forme and manner thereof by the ſtanding Miniſtery of God. And as we finde the privation of the forme under the Law in ſacred diſpenſations, to be principium tranſmutationis, the changing of the nature of the Ordinance of God, from holy to profane: ſo alſo we ſhall ſee it to be under the Goſpel; for though adjuration in the Name of Jeſus be in it ſelf a ſacred action, yet when diſorderly and precipitately without**Legitima autem nominis Dei & Chriſti invocatio eſt, quae ſide dirigitur, nec excedit vocationis metas. Calv. in loc. formal authority uſed by the Exorciſts, it will provoke the devil himſelf to juſtifie the power of Jeſus and Paul, but to torment theſe uſurping Intruders, Acts 19.13, 14, 15, 16. The neglect of the formal adminiſtration of the Lords Supper in the p. 28Church of Corinth, will engage a ſincere Paul to affirm poſitively, it is1 Cor. 11.20. Negat eos tunc edere Coenam Dominicam quia illegitimè edere, ſit non edere. Par. in loc.1 Cor 11:20 not to eate the Lords Supper at all; for the forme deſtroyed the entity which muſt be reſtored by a formal returne to the firſt ſacred inſtitution: and I cannot but obſerve the care and paines taken by the Authour of the Epiſtle to the Hebrewes, in aſſerting the formal inauguration, and exerciſe of the Lord Jeſus in the work of the High Prieſt towards God, that he might convince the Jews that he was no uſurping Impoſtor, but really and formally the High Prieſt expected, eſpecially in the fifth chapter of the Epiſtle.

So that hereby we may ſee that men may provoke God by their own inventions, and go a whoring after their own wayes, in not only adulterating the matter, but alſo the very manner of the Lords worſhip: and this muſt needs be a grievous ſin in Altar-building, to make Gods Altar to ſtand againſt it ſelf, nay, whileſt it ſeemes to be (and ſo is more apt to ſeduce,) what indeed for want of miniſterial authority, and formal diſpenſation p. 29it is not: thus the Aſſemblies of the Novatians, Donatiſts and Arrians, though uſing Word, Prayer and Sacraments, were denominated builders of Altars: for that action, which is ſacred in the hands of a Miniſter, is but common in the hands of private men: the Lords Supper duely adminiſtred by a lawful Miniſter thereun…o ordained, will be but at the beſt a Corinthian love-feaſt in a John of Leydens hand: and Baptiſme a ſacred ſigne and ſealing part of Gods Worſhip, when adminiſtred by a lawful Miniſter in the Aſſemblies of Gods people, will be (to uſe, but not to own the Anabaptiſts phraſe) but baby-waſhing by a Midwife, and but meer waſhing of the body by the loweſt of the people, renouncing or never receiving Miniſterial authority: preaching of the Word, the great part of Gods publick worſhip in the mouth of a Miniſter, will be but the ſimple ſpeaking of things as good or true, but not as engaged by office to enforce with authority by a private man. Having thus given you to ſee what I underſtand by Altars, and the different wayes whereby they may be p. 30built, beſides the Altar of God. I ſhall cloſe this firſt part of the illuſtration of the Point, with this ſad obſervation which I cannot be ſilent in, viz. that the corruption of our nature and times is apt to carry us from one extream to another. Whileſt we are reforming material innovations,As the learned Didoclavius, alide Catherwood did denominate the late corruptions of the Church of England. we run after a ſuperſtitions manner of adminiſtration of ſacred worſhip; and though we lately, and yet loudly cried for the purity of Gods Altar, yet we are apt to deſtroy the power, by taking away the Prieſtly miniſterial authority thereof, which muſt concur to make actions ſacred, and parts of divine worſhip.

I come now in the next place to ſhew you what muſt be done by ſincere worſhippers of God, that they may diſcharge their duty of ſ…eing to this ſin of Altar-building, in the reſolution of which I ſhall dictate ſome few directions from the precedent in this chapter; wherein if we obſerve the carriage of the ten tribes on this conceived act of Altar-building, we ſhall finde theſe duties to be done by ſuch as would ſee to this ſin.

Firſt, they muſt ſatisfie themſelves of p. 31the certainty of ſuch an act to be in agitation; they muſt take cognizance of the fact before they condemn it: they muſt have eares and eyes open to attend to reports, and obſerve actions; and hearts rightly acted to apprehend and determine the nature of ſuch things as they hear and ſee; they muſt not ſhut their eyes at all affairs abroad becauſe of their own liberty at home: nor live at peace themſelves, and leave all others to ſerve God as they liſt; but knowing that there is but one God, and one Altar or way of worſhip, they muſt ſee whether all that call themſelves by the Name of the God of Jacob, do wait on him at that one Altar, or erect any other to any ſinful end. Thus we ſhall finde the ten tribes carrie towards their brethren; they are ſo farre from condemning complaints of this nature, and contending for the liberty of the men, that they take notice of rumours, and are ready to fire their beacons on a bare report: ſee, v. 11, 12, they heard ſay, and begin to ſtir; yet they run not raſhly upon a bare report to ruine their brethren, but ſend choſen men to require and receive an account of the work in hand, by them ſuſpected to be p. 32ſinful Altar-building: who returning ſatisfied in themſelves, do alſo ſatisfie the Congregation; ſo that the firſt thing to be done, is to ſearch out the certainty of the thing: that by ſinful ſilence occaſioned by non-obſervance, they indulge not building Altars beſides the Altars of God, on the one hand, or on the other run raſhly on the ruine of their brethren, condemning without conviction, the generation of the innocent in a juſt action.

Secondly, they muſt ſenſibly affect themſelves with the nature of the ſin and the ſad aggravations thereof. The hiding of ſin under the tongue ſhews that it is ſweet in the mouth,Job. 20.12 13.Job 20:12 and reſolved to be kept and ſpared. Sins aggravation is the ſoules exaſperation againſt it, wherein it is extenuated the heart is not affected with ſorrow for it, or zeal againſt it: Nehemiah ſeeing to the reformation of the Sabbath of the Lord,Ne. 13.17 heigh…ens the ſin to his own and the peoples ſenſe; What evil is it that you do? did not your fathers thus? did not God bring all this evil for this ſin? will ye yet bring the wrath of God on us? So the ſincere worſhippers of God in the text, contending againſt p. 33the ſuſpitious act aggravate it very much, calling it a treſpaſſe committed, a turning away from the Lord, rebellion againſt God and their brethren conſidering it to be a provocation of divine wrath,Verſ. 16, 17, 18. of this chap. parallelling it with Achans ſinne; and making it the more grievous, becauſe of the hand of God yet on them for the late ſinne of Baal-peor; in reſiſting the ſinne of Altar-building; we muſt then not abate, but aggravate the ſinful nature thereof; for aggravations extract ſorrow and emulate zeal.

Thirdly, ſeaſonably caution, and ſeriouſly counſel the deſiſtance of ſo ſinful a deſigne; all meanes muſt be uſed to cure the wound before it be pronounced immedicabile vulnus enſe recidendum, incurable: for although to ſuffer obſtinacy againſt advice, were ſinful indulgence; yet to ſtr…ke precipitately without ſolid conviction, and ſerious counſel to deſiſt, is no better then Papal tyranny. Sincere worſhippers muſt in contending for Gods Altar, be actuated by Gods counſel, to give firſt and ſecond admonition before the rejection of an heretick, Tit. 3.10.Titus 3:10and imitate the pattern of Gods patience, in warning p. 34and wooing before they war: ſin perſiſted in againſt counſels and cautions, pleads the equity and neceſſity of juſtice and ſeverity: whileſt the purſuit of iniquity without theſe preventing means bears the complexion of paſſionate, and prejudged executions: and therefore the ten tribes though aſſembled with ſword in hand, and purpoſe in heart to correct this ſuppoſed ſinne: check their courage, and command a ſtay to their proceedings, till they counſel their brethrens ceaſing from ſo ſinful a deſigne by the embaſſie of Phinebas, and his aſſociates.

Fourthly, ſpeedily accommodate our brethren with a removal of what ariſeth from our ſelves as an accidental temptation to the ſinne, and may ſafely be removed: ſelf-intereſt is alwayes a ſad obſtructer of ſincere contentions for Gods worſhip: when ſelf-denial ſets Gods Altar above all our own enjoyments, and commands a condeſcenſion of the loweſt and hardeſt ſuffering tearms that may anticipate poſitive and direct ſinne: Sincere worſhippers muſt have a Pauls ſpirit, to become all things to all men, that all men may in ſincerity obey the p. 35Goſpel of Chriſt; who will rather never eat fleſh then any ſhall thence take occaſion to refuſe or recede from Chriſtianity: who will …ather labour with his hands then that the burthen of Gods worſhip ſhall make it be diſtaſteful (though he have power to expect, if not exact maintenance) and like unto the tenne Tribes in the Text, who will rather though to the diminution of their already divided inheritances, admit another diviſion, and allow**Credibile eſt pleraſque tribus non nimis laxe habitaviſſe, cum tot paſſim eſſent Cananaei; & tamen gentem ob hominum multitudinem à r… pecuniaria copioſiſſima ſedibus atque poſſeſſionibus recipere; ſibique urbes atque agros quae illis attribuunt detrahere malunt; quam ut adeo tradita religionis jura mutari aut pollui ab illis paucis tribubus ſinant. Maſ. in Joſ. 22.19.Josh 22:19 a portion for their brethren, then that they ſhall divide from the Altar of God: Knowing that it is better for them to admit poverty then profaneneſſe. Groundleſſe ſcrupuloſity ſometimes doth (as in the caſe in the Text it was conjectured to have done) engage men to ſchiſme and ſeparation from the ſincere worſhip of God; therefore wherein the pretended cauſe, though clearly accidental, may with ſome diſadvantages as to our own enjoyments be removed; the care of ſuch p. 36as contend for the conſervation of the Altars of God, muſt be to ſee it done, and condeſcend to the ſame: that thereby they may ſhew to the ſilencing of the ſinners, it is ſimple purity of Gods worſhip they purſue.

The fifth and laſt duty, inferred from this very ſtory, to be done by ſincere worſhippers of God in their contending for the Altars of God, is zealouſly to reſist the ſinne of Altar-building: this is the part of their duty the loud cries of general liberty amongſt us doth decrie: yet it muſt be done:**Non dubium eſt quin ſancto zelo excanducrint: non omnibus quidem datus gladius in manumſed Pro ſua quiſque vocatione et officio viriliter & conſtanter ſtudeat purum religionis ſtatum contra omnescorruptelas. Calv. in text. every one being bound in his proper place, and according to his capacity, to approve themſelves true attendants on Gods Altar and Sanctuary, by withſtanding ſinne in the genus of it, and ſo in every particular ſpecies, eminently attempting to reſtraine ſchiſme from the Church, and ſad apoſtaſies from the worſhip of God. Although we do not ſee, or ſay that ſtrangers to the God, and Altar of Iſrael were to be by force compelled to become proſelytes to their religion, and to worſhip at their Altar: yet what is clearer in all the ſtory of the Church then that they were to be p. 37**Judaei neminem proſelytum faciebant donabant…e jure ſuae gentis niſi prius ſ…ſe circumcidiſſet, Legem M…ſ…s recepiſſet & eorum ſacrificiis communicaſſet. Pet. Mart. loc. Com. p. 204.reſtrained from worſhipping at any other Altar, or any other god in the midſt of them: how much more cleare is it that all defection, or backſliding from the worſhip and Altar of God by ſuch as were joyned under the viſible adminiſtration of his Covenant, was with a Spirit of zeal and a ſtrong hand to be reſtrained? Is not this in this very ſtory, ſo very clear, that he that runs may read? See we not the people of the ten Tribes generally aſſembled with power in hand, and purpoſe in heart to impede the ſuſpected ſinne, and ſo to keep in due order of attendance on Gods Altar? Is it not to this end that God hath inveſted his Church with authority, and cenſures, and requires the due execution thereof, that by fear men may be forced from ſinne? Is not the cutting off the troublers of Gods Church, rejection of hereticks, caſting off and delivering up to Satan for the buffetting of the fleſh, the very act of this reſiſtance? Was it not the diſcharge of this duty that emulated the Apoſtles in their dayes,1 Cor. 5.1 Cor 5 and ſucceeding p. 38faithful Miniſters of the Goſpel, by the Authority of Chriſt to withſtand the falſe Apoſtles,Gal. 5.12. Tit. 3.10Gal 5:12Titus 3:10 and ſeducing teachers of their times, as ſinful Altar-builders, that this lies as a duty on the authority of the Church is generally granted by all, even by ſuch as deny the ſame to be a duty in the Magiſtrate, which at this time is not my part or purpoſe to diſp…re, having been done by more able men, and that very fully; that onelyonly which I would dictate is, that in general every profeſſed ſincere worſhipper of God, is to approve himſelf ſuch, not onelyonly by cautionating againſt, or counſelling from, but alſo in his place, and according to his capacity, in contending againſt the ſinne of Altar-building, as private Chriſtians by friendly objurgations, and diſcountenancing the ſame, even by drawing from communion and otherwiſe, when duly called: Miniſters of the Church by reproving, condemning and cenſuring, nay if thereunto called, defending the place of Gods worſhip againſt their entrance into the ſame, to correct their ſin, as did Alexander that famous Biſhop of Conſtantinople, and undergoing not onelyonly p. 39cenſures of bitterneſſe and violence, but even baniſhments and ſaddeſt ſufferings, as did Athanaſius Biſhop of Alexandria in withſtanding the Arrians: and when I conſider Chriſtian Magiſtrates waiting on the Altar of God by the fulneſſe of their power, and influence of their authority on the ſons of men, to be in the ſitteſt capacity to manage to the purpoſe this reſiſtance. I cannot ſee (whatever others ſay to the contrary) how to exempt them from the approving themſelves ſincere worſhippers at Gods Altar, by the faithful and zealous diſcharge of this duty.

Thus then I have done with the ſecond thing to be illuſtrated, and have ſhewed you what duties he on the ſincere worſhippers of God in ſeeing to the ſin of Altar-building, and you ſee they muſt, 1. See it. 2. Be ſenſibly affected with it. 3. Speedily cautionate from it. 4. Seaſonably remove accidental occaſions as farre as may be. 5. Zealouſly reſiſt when other means will not availe, that ſo they may not ſhare in their guilt. I now come to the confirmation of the Point thus illuſtrated, by giving the reaſons of it.

p. 40The reaſons, why the building of Altars beſides the Altar of God is to be ſo ſeaſonably ſeene unto by the ſincere worſhippers of God, I ſhall briefly comprehend under one general head, and that is this:

To build Altars beſides the Altar of God is a ſinne exceeding ſinful: it is ſufficient to emulate a ſanctified heart againſt it, to aſſert it ſimply to be a ſin, though of the loweſt order; for ſaving grace doth militate againſt ſinne as ſuch, not as it is more or leſſe grievous: yet how much more fervently and fully will it bend it ſelf againſt ſinne, as it appears aggravated, vile, and exceeding ſinneful, more eminently and immediately diſhonouring God, provoking fury, ſcandalizing religion, and ſadly dividing the Churches of God? of which nature, to the emulating of zeal, and engaging the ſtrength of ſincere worſhippers of God againſt it, I ſhall labour to let the people of God ſee this ſinne of Altar-building to be; and that in the conſideration of the grounds, actings, effects, and ſad aggravations thereof.

F rſt, Altar-building beſides the Altar p. 41of God, will appeare a ſin exceeding ſinful, if we conſider the ſinneful grounds from whence it ſprings and ariſeth; amongſt others we may ſpecially take notice of theſe three common cauſes thereof.

Firſt, ſhameful novelty; that frame Ground 1 of ſpirit which for its vileneſſe is noted to be the effect of idleneſſe and want of ſerious imployment which might ſix**Variam dant otia mentem. the ſoul; this is that frame of Spirit which renders a man weary of every thing though in it ſelf never ſo good: whereby men become Athenians to give up themſelves to things as they are new, rather then as they are good, and enquire after Pauls Doctrine as new, Acts 17.19Acts 17:19and ſo ſuitable to their curioſities rather then as true and ſaving to their ſouls; the which although noted as an occaſion of Pauls preaching, yet is taxed as an evidence of their vanity who minded nothing elſe but novelties, which might be vanities according to the Greek proverb foreign, Novelties commonly are vanities. This is that ſhameful ſinne which brings a diſtaſte on the moſt pleaſont object**Apparet etiam quare tantopere novae res placeant, quoniam mens cum primum quippiam nobile ac p…aeſtans affert ſe contemplandum, acriter & attente ipſum int…etur, quo cognito de ſtudio remittit, ideo voluptas definit: verum ſi priori objecto aliquid recens ſupponatur, denuo intelligentia contendit ſtudium ea contemplando, & voluptas redit, atque hoc pacto ſemper rebus novis obiectamus. Pet. Mart. loc. com. p. 330., and placeth affection on that which is more p. 42baſe: a diſpoſition more fit for babes and children, then men of diſcretion, who ſhould embrace by reaſon: this novelty is the mother of ſedition in States and Republicks, which a wiſe Lycurgus will labour to anticipate by his perpetual abſence from his Lacedemonian ſubjects engaged to conſtancy of obedience till his return: and chiefeſt polliticians, by aſſenting to Plato his directions, and ſeeing that ne quid in rebus ad religionem attinentibus innovetur, that novelties in religion be not admitted. In a word, ſuch is the vileneſſe of this novellous temper, that Satan cannot endure his wayes and doctrines to be charged with novelty, which he therfore cloaks with the plea, and brings in with the loud cry of Antiquity, whileſt he makes the truths, and wayes of God diſtaſtful with the charge of**Paulus Samoſatenus caſt the Pſalmes out of the Church as new found figments of late Writers. Euſeb. Hiſt. lib. 7. cap. 29. novelty, which need; no clearer proof then the Papiſts contention for their ſhameful abſurdities, and horrid innovations with p. 43the pretence of antiquity, whileſt their common captious calumniating queſtion againſt the true Churches doctrine and worſhip of God is, Where was Proteſtant religion before Luthers time? this ſinful frame of ſpirit, this ſhameful inconſtancy of the ſoule in its object and wearineſſe of any thing, though in it ſelf never ſo good, when a little old is clearly in Scripture dictated to be the cauſe or reaſon of building Altars againſt the Altars of God. God expreſſely charged it on the Jews, that being more novellous then other Nations they had changed their glory into that which would not profit, Jer. 2.11. When thou didſt nothing elſe but build other Altars unto Idol-gods: which in this very regard, to note this very ground of following them, by forſaking God, are called new gods, that came newly up, whom their fathers feared not. As in Deut. 32.17. And when God calls them off from this ſinne of Altar-building, we may finde him correcting their novelty, as that which led them into the ſin, by calling on them to enquire after the good way, and the old, and walk therein, Jer. 6.16. and many times he p. 44pleads his antiquity as a Creator, and as their Redeemer to confirm againſt Babyloniſh idolatry, and curb their novelty in acting this ſinne: thus and to this end is God oppoſed to idols with expoſtulating tearmes: Have ye not heard? hath it not beene told you from the beginning? have you not underſtood from the foundations of the earth, that I as the everlaſting Creator of all things, am the ſole and onelyonly object of Altar-worſhip?**Non habetis novitium Deum, ſed eum ipſum qui Abrahamo, Moſi, patribuſque ab initio patefecit, & certe non parva hinc confirmatio accedit, quod vetuſtas doctrinae nobis conſtat quae per tot ſecula inter fideles continuata eſt. Calv. in loc. Iſa. 40. from ver. 18. to the end of chap. 41. at large to be ſeen; and ſo alſo we ſhall finde the ſin of Goſpel-Altar-building in turning away from the doctrine and worſhip of the Goſpel to be expreſſely grounded on, and flowing from this ſhameful novellous property: the Apoſtle uſeth no enigmatical tearmes when he makes this ſinful, baſe diſpoſition, and its effects the argument to excite faithful Miniſters of Chriſt to approve themſelves ſincere worſhippers of God, by zealous and diligent preaching, in ſeaſon and out of ſeaſon; for the time will p. 45come when men having itching eares, given wholly to novelty, (not to be pleaſed for their delicacy) will turne from the Altar of God not enduring ſound Doctrine, but will ſet up new Altars according to their own luſts, by the heap of teachers gotten to themſelves,**Cauſam tanti mali dum vult aſſignare, eleganti Metaphora utitur, qua ſignificat tam delicatis auribus mundum fore, tamque rerum novarum perperam cupidis, ut varios ſibi magiſtros accumulet atque ad nova identidem figmenta circumferatur. Calv. in loc. 2 Tim. 4.3, 4. So that ſhameful novelty to be the ground of this grand iniquity we ſee clearly and poſitively aſſerted in Scripture; to which we might adde the experimented diſpoſition of ſuch in all ages of the Church of God, who declining the ſincere Word and worſhip of the Lord, and dividing from the ſociety of ſincere worſhippers, have by the diſtaſtes of found doctrines, and inconſtancy in their own oppoſed principles, and practices embracing and with zeale advancing for truth to day, that which with no leſſe zeale ſhall be condemned for errour to morrow: increaſing to themſelves teachers, and deſirous to heare every one ſpeak, though they will know none to be over them in the Lord: being (in a word apt) to try all things, but never to determine any thing, to hold it faſt as good: approve themſelves men acted by no other principle then novelty: p. 46but thus much may ſuffice (I hope) to convince, that Altar-buildings many times comes from this very ground ſhameful, ſinful, childiſh novelty, which as you heard is ſo vile, as to make a people to decline their God long, nay, alwayes enjoyed and approved merciful and gracious to them, to imbrace thoſe novellous vanities which are but momentany, and with which they were not acquainted: but I muſt paſſe to the conſideration of the ſecond ground, or cauſe of Altar-building, which we ſhall finde no leſſe ſinful to the aggravation of this effect.

Ground 2 The ſecond ground of Altar-building is ſwelling pride, that diabolical diſpoſition that put the evil Angels on an oppoſition of their Creator, from their very beginning to build their own Kingdome: that high frame of ſpirit which admits no peeres, much leſſe ſuperiours: that boundleſſe property that cannot endure to be preſcribed by any rules, or confined within any banks: which advancing its own inventions will contend with men, nay, as much as may be with their ſovereigne Creatour for Maſtery, to which nothing but ſingularity and p. 47ſuperiority can give ſatisfaction. In a word, that curſed principle, which ſucks nouriſhment from Gods greateſt mercies, and moſt gracious favours; and when ſtrengthened thereby, manageth a reſiſtance of his ſacred pleaſures, and ſtruggles to ſeat it ſelf in the divine chair, much more eaſily to preſcribe the form and bounds of that obedience which it will yield; this is a root ſo notoriouſly vile, that none will own it but where it reignes be ready to excuſe, I and with ſeeeming zeal condemne it: its evil nature is ſo fully known as well by the light of nature and long experience, as by the law of God, that to enlarge on the diſcovery of its vileneſſe were almoſt loſt labour: yet from this odious and abominable root doth ſpring this curſed branch of Altar-building: which muſt needs ſavour of that ſeed it doth extract: this was the principle that put forward Corah and his company to gather a Gnedah out of a Gnedah, a Congregation out of a Congregration, and to build an Altar againſt the Altar of God, by declining, nay, diverting the formal adminiſtration of divine worſhip in the hand of Aaron; Num. 16.Num 16for we ſee not that they went about p. 48to renounce the material Altar of God: who can obſerve their ſtubborn refuſal to come, when Moſes called, with a proud, though unjuſt recrimination on Moſes, their puffed up ſpirits expreſſed in their plea of univerſal holineſſe, with which they being too highly affected durſt argue againſt order and priority, and think al above them to take too much upon them: who can conſider the ſeverity of Gods judgement, and their cenſers made ſignes and monuments of caution to humility for future generations, and not be clearly convinced that pride was the root of all their evil of ſinne, which cauſed their ſorrow? Moſes charged this ſin of Altar-building in the declining of the Altar of the true God, and ſetting up Altars to their new gods to be the overflowing effect of the Jews ſwelling pride, when he digitates the time of this abomination to be when Jeſuron was waxed fat: and expreſſely notes to have been the cauſe thereof, Deut. 32.15, 16, 17. And as this evil diſpoſition drew ſtrength from God increaſing mercies in after-ages, ſo alſo did increaſe this ſinne of Altar-building cauſing the ſad complaints of the Prophets in Hoſ. 10.1. p. 49according to the multitude of fruit they have increaſed their Altars. Throughout the Old Teſtament, whenſoever God by his ſervants reproves this ſin, he aggravates the ſame by the expr…ſſions of their pride, as in Iſ. …5. from the 2. to the 7. verſe. And in the New Teſtament, we finde Apoſtates, Seducers, Innovators in to the Lords Word and Worſhip, ſtigmatized with this brand of pride; the Apoſtle Paul, deſcribing ſuch as labour to draw aſide ſilly women, and to ſet up their own Altar, ſaith of them among other properties that apt them for this work, that they are proud, heady, high-minded, in 2 Tim. 3.2, 4. and in his firſt Epiſtle, the ſixth chapter, the third and fourth verſes, notes, that ſuch as teach oth…rwiſe, and conſent not to wholeſome doctrine, are puft up, knowing nothing, and that he may clearly, evidence that this proud propertie produceth a declining of the Altar of God, and building others, he labours to anticipate this ſad effect by a neceſſary caution concerning the cauſe, in ſuch as take the charge of the Churches of God,**Non foreign ſ…d: foreign pr…hibet apoſtolus, quales etant Cate…humeni. Calv. 1 Tim. 3.6. where he adviſeth, that a Biſhop be not a novice, p. 50ungrounded in the principles of Religion, and that for this very cauſe, leſt he be proud, and ſo fall into the ſnare of the devil. The Apoſtle Peter, in his ſe-ſecond Epiſtle, the ſecond chapter, ſets out ſeducers with the ſame characters, They ſpeak evil of dignities, and of what they know not, and ſpeak great ſwelling words of vanity. And Jude omits not this propertie, when he aſſerts them to deſpiſe Governments, and to ſpeak evil of dignities, to ſpeak proud things; and analogically aſſerts their way to be the gain-ſaying of Corah. But to cloſe up what might be more largely ſpoken to evidence this graceleſſe propertie, to be the ground of this grand iniquity, that might appear grievous in the eyes of the ſincerely gracious; I will only adde this one general obſervation, (viz.) the ſin of Altar-buildng never was ſo eminently acted in the Churches of God, before or ſince the Goſpel preached, Chriſt come in fleſh, as when the peace and proſperities of the world had procreated and matured pride. In the Church of the Jews it is evident, whileſt they were beſet with wars and troubles, though by ſome men and at ſome times p. 51this ſin was acted, yet Solomons peace, plenty and glory, was attended with the eminencie of encreaſing various and glorious Altars, to Aſhteroth and Milcom, and the gods of the Nations, to which his wives were related. And in the Chriſtian Church,As Paulus Samoſatenus, who having unjuſtly gained riches, and puffed up with pride; uſurp'd ſecular dignities, and made himſelf a lofty ſeat and ſtately throne, after the manner of the Princes of the world, exacting obeiſance from the people by check and reviling termes: not much unlike John of Leyden. who knowes not that the ten preſſing perſecutions did generally by the humility of the Churches, conſerve purity of Word and Ordinances, notwithſtanding the ſometime endeavours of particular hereticks, to ſubvert the ſame until the Churches peace and proſperity, conferred by Conſtantine the Chriſtian Emperour, gave occaſion for the proud man of ſin to appeare, and advance his abominations, increaſing his Altars, to the very caſting down of the Altar of God, in the greateſt part of the Chriſtian world, giving the Church, on ſad experience to complain the truth of that ſaying, reported to be heard from heaven; Hodie venenum infunditur in Eccleſiam, Now is the poiſon of pride poured into the boſome of the Church: nay, my brethren, p. 52it is well, if we finde not on ſerious obſervation, this ſin to be admitted and advanced by ſuch, as preſent proſperity and external glory hath lifted up. And ſo I have done with the ſecond ground of Altar building, which muſt needs evidence it to be exceeding ſinful, whileſt acted from ſuch vile principles: I now paſſe to the third and laſt ground of this ſin: and that is

Third ground of Altar-building.Self-advancement and advantage: that curſed principle, which is inconſiſtent with ſincere affections to God and his worſhip: which hurrieth a man forward by right or wrong, to eſtabliſh his own glory, and poſſeſſe himſelf of creature tranſitory enjoyments: this is that which will make a man active for God, and his Altar, ſo long as ambitious ſelf can in that way obtain its object: but that once miſſed or obtained, affections abate, nay, are altogether alienated from the wayes of God: this uſeth Religion on a Machivilian account, to eſtabliſh their own throne, and keep up their own glory; ſo that whatſoever is but ſerviceable to this baſe end, though but for a ſeaſon, that ſhall be embraced and advanced. In a word, p. 53this is that curſed principle decried by Chriſt, in ſuch as take upon them the Profeſſion of his Name, as that which unſits them for adherencie to his Altar: yet this we ſhall finde clearly to be a ground of this grievous ſin of Altar-building, if we do but conſider, how the wages of unrighteouſneſſe engaged Balaam, to go contrary to Gods Will, and by building many Altars in different places to attempt the curſing of Iſrael, contrary to Gods declared pleaſure, as in Numb. 22.23. chap. is to be ſeen; in which regard ſeducing Apoſtates, under the Goſpel Altar-builders, acted by this principle of ſelf-advantage and advancement, are ſaid to follow the way of Balaam, who loved the wages of unrighteouſneſſe, 2 Pet. 2.15. and to be caſt away by the deceit of Balaams wages, Jude 11. ſo alſo we ſhall finde this principle provoking this ſin of Altar-building in Jeroboam, when he rebelled againſt the houſe of David, and made Iſrael to ſin in the ſame way with himſelf: if we do but obſerve the Holy Ghoſt expreſſely noting his erection of a uſurped Miniſtery, to this very end, that he might ſtabliſh his uſurped p. 54Magiſtracie, and his ſetting up his Altars at Dan and Bethel, to be grounded on his deſire and deſign, to ſettle the Crown on his rebellious head; for, ſaith the text, Jeroboam thought in his heart, If this people go up and do ſacrifice at Jeruſalem, then ſhall the heart of this people turn again unto their Lord, even to Rehoboam King of Judah, ſo ſhall they kill me, and go again to Rehoboam: whereupon the King took counſel, &c. 1 Kings 12.26, 27, 28. et ad finem capitis: for uſurpers know, that the ſincere Worſhip of God teacheth due ſubjection to their lawful Soveraignes: this ſelf-eſtabliſhment is declared to be the cauſe of Ahaz ſinful Altar-building: who (his faith not fixed in the living God of Iſrael) feared his approaching fall, and hoping to eſtabliſh his throne, built Altars to the gods of Damaſcus; as we ſee, 2 Chron. 28.23, 2…. This curſed principle of ſelf-advancement was it, which did actuate the ſpirit of Jehu, with readineſſe and reſolution to do the work of the Lord, to the demoliſhing of the houſe, and deſtruction of the Prieſts of Baal, ſo as to call Jonadab to ſee his zeal for the p. 55Lord of Htſtes, ſo long as this work of the Lord was concurrent with, and conducing to his own eſtabliſhment; but when theſe two may be divided and diſtinct, his zeal abates, and himſelf can follow the way of Jeroboam, to own the Altars at Dan and Bethel, 2 Kings 10. As under the Law we finde expreſſely the ſin of Altar-building, to be the ſad fruit of ſelf-advancement: ſo we ſhall ſee clearly, that from the ſame root doth it alſo ſpring, under the Goſpel, all declinings of the Altar of Gods true worſhip, wayes and doctrine, and following after innovated principles and practices, thoſe falſe and oppoſite Altars, ſpring and get ſtrength, if we do but ſeriouſly obſerve the Apoſtles characterizing deceivers, ſeducing Apoſtate Altar-builders, to be lovers of themſelves, proud, high-minded, lovers of pleaſures more then lovers of God, 2 Tim. 3.2, 4. ſuch as count gaine godlineſſe**Quaeſtum eſse pietatem, ſic reſolve, pietatem eſſe quaeſtum, vel artem quaeſtuoſam, quia ſcilicet totum Chriſtianiſmum lucro metiuntur. Calvin loc., 1 Tim. 6.5. ſuch as have hearts exerciſed (with might and ſtrength, as the p. 56Orig.)**foreign, ideo ap… ſtolus utitur plurali numero, ut oſtendat, ſeductores illos non uno ava…itiae morbo laborare n c unam duntaxat artem callere, divitias p…rfas nefáſque congeroudi, ac ſimpliciores pecunia emungendi. Ger. in loc. with covetouſneſſe, 2 Pet. 2.14. Such as followed the way of Balaam, and were caſt away with the wages of unrighteouſneſſe, (as I noted before) nay the Apoſtle Peter affirmes, that through covetouſneſſe they make merchandiſe of ſoules, 2 Pet. 23. And St. John in his third Epiſtle, the ninth vetſe, notes Diotrephes corrupt practice to ſpring from this, that he loved to have the preheminence. Should we unto theſe clear Scripture-inſtanced-evidences, adde examples out of other hiſtories: who ſhall obſerve the devil exciting his Turkiſh inſtruments, to crown apoſtacy from the Chriſtian Religion, with the honourable order of(a)(a)Gen. hiſt. of Turks. Mamelukes, and(b)(b)…. 107. …. 91. the latter ſet up by Cara Rusthemes, a Doctor of the Mah…metane Law. Janizaries, but muſt needs conclude advancement to be the proper way to ſeduce a ſelfiſh ſpirit from the Altar of God? This was the very ground which led(c)(c)In p. 337. Mahomet the firſt Turkiſh Emperour, to faile the hopes of his mother, and the expectation of the Chriſtians, by embracing the Mahumetane p. 57Altar, and abhorring the Chriſtian to which he was educated: ſelf-eſtabliſhment in his treacherouſly obtained Empire, was the principle that engaged(d)(d)In p. 144. Michael Paleologus, to ſubject the Chriſtian liberty the Greek Churches did enjoy, unto the Antichriſtian yoke, and Papal tyrannie of Gregory the tenth; nay, we might ſhew that the deſire of being reputed a Saint and ſhame of being ſhut out of communion with the Church, was that which gave occaſion to(e)(e)Euſeb. Eccl. hiſt. l. 4. c. 11. Marcion, his heretical Altar-building: and the proud affectation of the dignity of a Biſhop, was the cauſe of(f)(f)Lib. 6. c. 42. Novatus ſinful ſeparation, and uncharitable opinions. What ſhall we ſay of Cerinthus, Samoſatenus, Manes, Arrianus, &c. thoſe great Altar-builders againſt Gods Altar, is it not eaſie to ſee ſelf-advancement to have been the bellowes which did blow their falſe fire: nay, will not our own experience, of the pride and ſelf-advancement of the Authors or Indulgers of innovated principles and practices, clearly evidence this ſin of Altar-building to be the fruit of that bitter root, and ſo to be exceeding vile, and p. 58to be ſeen unto by the ſincere worſhippers?

And thus I have done with the firſt thing propounded, to ſet forth the vile and ſinful nature of Altar-building, againſt Gods Altar; which, unleſſe men may gather grapes of thiſtles, and figs of thornes, ſincere worſhippers of God cannot but conceive to be exceeding vile and ſinful, whileſt the odious and bitter fruit of ſhameful novelty, ſwelling pride, and ſelf-advantage and advancement. I now come to ſhew the ſecond thing that ſets forth its vileneſſe, (viz) its ſinful actings: which if we finde but anſwerable to the grounds of it, muſt needs render it a ſin ſo grievous, that it is not only to be difreliſhed, but with all power in their proper places to be reſiſted, by the ſincere worſhippers of Gods Altar: and in this ſinful work, the Actors contract upon themſelves the guilt of a threefold ſinful acting: 1. A receding from God. 2. A rendering our wills the rule of divine Worſhip. And 3. A rebellion against the divine Majeſty.

The firſt ſinful act in building Altars, beſides the Altar of God, is the receding p. 59from tht Lord, a forſaking of, and departing from God, not only when we directly and immediately change the object, and ſet up Altars unto ſtrange gods, ſtocks and ſtones, idols which are no gods, which muſt needs be granted to be the effect of a receding from the Lord: but when we withdraw from the matter or forme of Gods worſhip, even then we may be, and are juſtly ſaid to depart from the true God. To withdraw from God, and to embrace another object in his ſtead, are two diſtinct acts, and ever diſtinctly noted in Scripture with diſtinguiſhing termes; the one may be done, where the other doth not immediately, if ever, follow; for as a wicked wife may depart from her husband moſt treacherouſly, and yet marrieth not another: ſo may men depart from God, and not ſo much as embrace any divine object in the room thereof, but with Atheiſts, ſay in their heart, There is no God: nay, uſually the departing from God in declining his Altar and Worſhip goes before, and is the way to embracing ſtrange gods, or entertaining meer Atheiſme; this the Church, wanting the Ordinances, Altar, p. 60and true Worſhip of the true God was afraid of,Brightman, Cotton on the place. (as ſome note in the dayes of Jeroboam) when ſhe prayes and cries earneſtly, to know where the flocks of God did reſt, urging the argument of her preſent danger; Why ſhould I turne aſide by the flocks of thy companions? (ſo calling themſelves,) Cant. 1.7. and the ten tribes of Iſrael by Jeroboam, were drawn from God before they worſhipped at Dan and Bethel; for the receding from the cauſe muſt needs be a refuſing of the effect; denial of Gods Altar is the declining of communion with God. As in the Ordinances and at the Altar of God, men are ſaid to draw nigh unto the Lord, to appear before him, or in his preſence, as, Levit. 10.2. Pſal. 42.4. ſo the turning from them may be juſtly termed a turning from the Lord, being a declining of that matter, and that forme God hath preſcribed himſelf to be enjoyed, and to enjoy his people by, ſo that if any do objectively depart from God, by changing their God, they will be juſtly charged, not only to depart from God, but alſo to worſhip idols, to change their god…, to forſake the fountain of living waters, and p. 61to dig ciſternes that hold no water, Jer. 2.11, 13. and therein they commit two evils; but if they refuſe to worſhip God at his Altar, …nd according to his own declared Will, if they corrupt the matter of Gods Worſhip, or adulterate the forme of their adminiſtration, they are juſtly charged with a going from God: thus God by the Prophet Iſaiah, in chap. 65.11. chargeth the people with a forſaking him, in that they forget his holy mountaine: and by the Prophet Malachi, chap. 2.8. he upbraids the Prieſts with a departing out of his way, for corrupting of his Covenant and doctrine: and the Authour to the Hebrewes exhorts to a conſtant adherence to the adminiſtrations of Gods Worſhip, according to the Goſpel-forme, denominating the declining of it, a departing from the living God, Heb. 3 13. In Altar-building, as in other actions, there is conſiderable the terme from which before, the terme to which they move, and ſo the firſt act in this grievous ſin is in Scripture-phraſe in the Old and New Teſtament, denominated a forſaking of God in …he complaints of the ſincere, as, 1 Kings 19.10. the p. 62chsrges of the ſinne by the Prophets, 2 Chron. 12.5, 24.20.24. Iſa. 1.4. and by the confeſſions of the penitent, Iudg. 10.10. Ezr 9 10. when Reheboam ready to joyn battel with Ieroboam declares the grounds of his confidence, amongſt others this is not the leaſt, that they by changing the matter of divine Worſhip,2 Chron. 13.10, 11.2 Chr 13:102 Chr 13:11 or the Prieſtly forme of adminiſtration, ordained of God, and ſo proceeding to the ſin of Altar-building, they had not forſaken their God, as had the ten tribes: and in the very ſtory to which our text refers, we finde the ſuſpected Altar-building branded with this epithete, a turning aſide from following the Lord, Joſh. 22.16, 18, 23. And under the Goſpel ſuch as turn from the truth to innovations, are ſaid to depart from the faith, 1 Tim. 4.1. to forſake the way of truth, 2 Pet. 2.15. and to depart from the living God, Heb. 3.12. So that Gods charge upon the Altar-building Jewes may be charged on all Altar-builders, As a wife that treacherouſly departeth from her husband, ſo have ye dealt with me, Jer. 12.20. Is it not a vile thing, ſinful and ſadly provoking amongſt men, for ſouldiers to forſake p. 63their colours, children their Parents, and wives their husbands? how much more vile muſt that ſin be, whereby creatures forſake their Creator, the redeemed depart from their Redeemer? they that are naturally bent to purſue ſolid ſatisfying comforts, forſake the fountain of living waters: nay; and how fooliſh muſt it be to provoke, by turning from that preſence from which we cannot flee? mountaines and hills, hell and darkneſſe cannot hide, and that power which we can neither reſiſt nor eſcape, but it will follow the ſinful Altar-builders that forſake him, to cover them with ſhame, and to write them in the duſt, Jer. 17.13. Thus then by this firſt act, we canot but ſee this ſin to be ſo very ſinful, and to be ſpeedily ſeen to by ſincere Worſhippers of God.

The ſecond act in Altar-building is, the rendring our own wills the rule of the Lords Worſhip, and againſt the expreſſe prohibition a doing that which is right in our own eyes, and ſo ſinfully ſubjecting a divine object to the obedience of humane pleaſure: and a ſoveraign God and Creator to ſuch matter and meaſure of ſervice, as ſuits to the fancie of a fraile, ignorant, p. 64ſinful creature to yield: which is in its nature ſo vile and ſhameful, that it may make every ſoul that ſeriouſly conſidereth it, to bluſh and tremble to think that fraile man ſhould once preſume to preſcribe obedience to be yielded to a great God: whilſt nature it ſelf teacheth, that all ſuperiour objects of ſervice and obedience muſt dictate the Laws,Deut. 12.8.Deut 12:8 and preſcribe the forme in which they will acquieſce and receive content. Is it not below ſupream authority, to ſee the Lawes deſpiſed, and obedience yielded according to the ſubjects fancie? What father could brook his ſons obedience according to his own will? what General would reliſh his armies ſubjection after its own conceit? Obedience after the will of the ſubject is the ſubverſion of authority and ſupremacy, and exemption from the charge of rebellion in every action, though never ſo vile. How much leſſe ſhal the God of Heaven endure to be diſrobed of his Soveraignty, in being denied the Prerogative of preſcribing his worſhip, ſervice and obedience? This God would not admit in the evil Angels, but for their attempt thereof, caſt them into utter darkneſſe. And if God would not p. 65leave man to the libertie of his will, in the obedience he ſhould yield his Creatour in the eſtate of his innocencie, when he was in a capacity of yielding perfect and pleaſing obedience, but would proclaim his Soveraignty by the preſcription of ſome ſpecial act of obedience, as the approvement of his due ſubjection, how much leſſe ſhall the ſons of men think to ſatisfie his Will, by following their own inventions ſince their fall, with the attempt of which, to everlaſting reproach humane nature ſtands ſtigmatized, as the thing which caſt the ſame out of happineſſe? We ſhall finde God ſo exact in his ſervice, that he conſtituting Iſrael his choſen people to beare his Name amongſt other Nations,Moſem in cultu Dei erigendo Deus aſtrinxit ad Coeleſte exemplar, ut nihil formaret in terra, niſi quod congruum eſſet archetypo ex coelis exhibito. Non habiturus id gratum aut ratum quicquid ex ſito cerebro praeter illud effinxiſſet. Pa…. in loc. Nunc de forma agitur, etiam rerum externarum ad cultum Dei pertinentium, quam noluit Deus humano arbitrio relinquere, ſed eam ipſe praeſcrib…re & determinare. R…vel. in Ex. leaves them not to worſhip him according to their own will, but gives them lawes, and ſtatutes, and ordinances, and by his terrible appearance on Mount Sinai: his ſevere, p. 66judgements, and ſerious charge of Moſes, engageth them to the obſervance thereof: nay, ſo exact is he in his worſhip and ſervice, the very inſtruments and forme of the adminiſtration, that he gives Moſes a patterne of the Tabernacle, and all other things, requiring and ſtraitly charging every thing to be done according to the paterne ſhewed in the Mount, Exod. 25.9, 40. Heb. 8.5. the due obſervance of which, approved Moſes faithful in Gods houſe. It is the obſervation of Dr. Willet, that the forme of the Tabernacle is not left to the will of man, Willet. Hexapla in Exod. p. 595.no not to the judgement of Moſes; to teach us that God will not be worſhipped with will-morſhip, according to the devices and inventions of men, but as himſelf hath appointed: the which we may alſo infer from Davids care, concerning the edification of the Temple, when he not only leaves his charge on Solomon his ſon to do this work, (intended by himſelf) but alſo to do it according to the patern he delivered him: By ſome Prophet of God, who revealed all that ſhould be done to the Temple, as he had anciently told Moſes the form of the Tabernacle. Diod. in loc.enforcing his charge with this very reaſon, All this God made me to underſtand p. 67in writing, by his hand upon me, even all the work of this patterne, 1 Chon. 28.11, 12, 19. therefore called the paterne of all that was with him by the Spirit; by all which we may ſee the Soveraign God challenging, (which is his due) the prerogative of preſcribing his own worſhip, and the very inſtruments and forme thereof, yet ſuch is the vileneſſe of corrupt nature, that though God complain of the ſin in the Jewes, that their feare of him was taught by the precepts of men, Iſ. 29.13. and Chriſt chargeth and aggravateth their ſin by the ſame, aſſerting, that in vain men worſhip him, teaching for doctrines the commandments of men, Mat. 15.9. that the ſons of men are apt to meaſure the worſhip they will yield to God by the rule of their own will: in which regard ſinful Altar-builders are (in Scripture-phraſe) commonly ſaid to forſake the Covenant, Deut. 29.25. 1 Kings 19.10. and Commandments of God, Ezra 9.10. and Law of the Lord, Jer. 9.13. the right way, 2 Pet. 2.15. and to follow their own inventions, after which, to the provocation of divine juſtice, they go a whoring, as, p. 68Pſal. 106.29, 39. of which God will take vengeance, Pſal. 9….8. in which regard the Apoſtle Paul calls ſeducements from the truth of the doctrine of Jeſus Chriſt, though upon never ſo eminent pretences of Piety, foreign, or will-worſhip,Opera hominum nominat omnes cultus quos ſinc mandato Dei inſtituunt, & in quibus cultum aliquem religionis collocant, bonâ aliquâ (ut loqui ſolent) intentione. Mal. in loc. Col. 2.23. the which he condemns, and cautions Chriſtians to take heed of, as having only a ſhew of wiſdom, but being indeed ſinful fooleries; ſo that thus we ſee men, whoſe ſpirits are ſubjects to motion à quo ad quem, being in the firſt act looſed from the Altar and Worſhip of God in the ſin of Altar-building, not capable of living without ſome religion or other; In the ſecond act, conſult their own inventions, and erect an Altar and Worſhip unto God, according to their own will; although to the ſhame of men it be regiſtred in ſacred record, that God made man upright, and he ſought out many inventions, Eccl. 7.29, Thus then I have done with the ſecond act of Altar-builders,Erat rectus conditus homo ab initio, ſed curioſitate ſua, Dei verbo non contentus, ſibi malum aſcivit & toti poſteritati. Mer. in loc. the rendering their own p. 69wills the rule of their obedience, and now paſſe to the third act.

The third act is, rebellion againſt God, and againſt the authority to which God hath committed the charge of his Altar; and to ſtand on the proving this at large, were but time and paines ſpent in vain, whileſt I ſhould but do what is done already: for having cleared the two former acts of this ſin, (viz.) that it is a receſſion from God, and rendering our own wills the rule of divine worſhip; I have cleared the premiſes, which muſt needs enforce this Concluſion, for theſe two are the integral and eſſential parts of rebellion, according to which it is denominated: for when men go from the Covenant and Commandments of God, what do they otherwiſe then ſtand oppoſite to him, with a ſtubborne will, uttering the rebellious language of the rebellious Gentiles, in Pſal. 2.3. Let us break his bands in ſunder, and caſt his cords from off us? and thoſe rebellious Citizens ſpoken of in the Parable, in Luke 19.14. whoſe meſſage was, We will not have this man to reign over us: and hence the words, which in p. 70the**As foreign Vid. Leigh Crit. ſacr. Bux. Lex. Scapulae. The Septuagint do ſo uſe it. See alſo Mr. Medes Apoſtaſie of latter times. p. 5. where he interprets Apoſtaſie to be a rebellion againſt God. foreign of foreign Greek and Hebrew are commonly uſed to ſignifie rebellion, are alſo uſed to ſignifie defection, delinquencie, and Apoſtaſy or turning aſide from God; ſo that theſe ſeveral words in our language are and may be ſynonom…, or of the ſame ſignification, to expreſſe the ſame ſin: and hence alſo all rebellion is ſaid to be a defection from the ſuperiours to whom they owe ſubjection: yet might I give inſtances in Scripture, where this ſin is called a rebellion, and ſtubborne oppoſition of God, as Corah and his company, Numb. 16, 17. ch. and Jeroboam, nay all the Altar-building Princes of Judah and Iſrael are ſaid to rebel againſt the Lord, when they follow after idols in the acting of this ſin; but why go I to look inſtances, at this diſtance, when the very text denominates it thus: ſaying, Rebel not againſt the Lord, and rebel not againſt us? only this you may take notice of in the text, that the terme Rebel not againſt the Lord, comes from the ſame root in p. 71the Hchrew, from which is derived Nimrod, the name of that great Hunter before (or as Auguſtine, Hierom, and others of the Ancients againſt) the Lord, if he were ſo called from his Apoſtaſie, defection and rebellion: his rebellion was ſo great, as that his name is proverbially given to every rebellious tyrant, by way of alluſion to him: he is noted to be the head of that rebellious work againſt God, which we read of in Gen. 11. and that from a very probable conjecture, ſeeing in Scripture that place of Babel is called his Kingdome, Gen. 10.10. his rebellious act was this very ſin of Altar-building, if (as Hugo notes) he was the firſt bringer in of idolatry,Hugo in Annot. in Gen. Joſeph. antiq. c. 5. p. 9. teaching men to worſhip the fire, or as Joſephus, that he excited men to contemn God and follow fortune in their own united power, and ſo was the firſt founder of idolatry, of whoſe minde is Dr. Willet, Willets Hexa. in Gen. 10.9.Gen 10:9conceiving him to be the ſame whom forreigne ſtory calls Belus, and makes the firſt founder of their Babylonian Monarchy, of whom the Gentiles in the Eaſterne parts of the world, called their idols, Belial, Beelzebub, Belphegor. You ſee p. 72then clearly that Altar-builders, by departing from God, and following their own ways, do rebel againſt the Lord: which muſt needs render the ſin exceeding vile in the eyes of ſuch as are the Lords ſubjects; for what ſpot of infamie and reproach can be caſt on the ſons of men more odious and hateful then rebellion? what is ſo immediately and highly provoking unto Soveraignty as rebellion? for moſt clement Princes muſt needs with a ſevere hand chaſtiſe rebellion: ſuch is the vile nature of rebellion, that found in children againſt the Parents, by Gods Ordinance among the Jewes, the ſubject of it muſt be ſtoned with ſtones, Deut. 21.18, 19, 20. And when Moſes would exalt Gods mercies to Iſrael, he aggravates their unworthineſſe by charging them to have been a ſtiffe-necked and rebellious people, Deut, 9.6, 23, 24. And Samuel charging Saul with this guilt, aſſerts rebellion to be as the ſin of witchcraft for its vile nature. And when Jeruſalems enemies would make her vile, they wil denominate her a rebellious City, Ezra 4.12, 15. And did ever any yet rebel againſt the Lord and proſper? let the ſevere p. 73judgements of God upon Judah and Iſrael for their rebellions witneſſe. Whil'ſt then this ſin of Altar-building appears ſo vile, not only in the ground, but alſo the acts thereof, let all ſincere worſhippers at Gods Altar conſider, whether their loyalty to their great Creator, and gracious Redeemer do not engage them in their places, to ſee to ſo great and crying a ſin.

The third thing that may evidence building Altars, beſide the Altar of God, to be a ſin exceeding ſinful, is the ſad effects thereof, which we cannot but expect to be exceeding ſad and bitter, whileſt the root and branches thereof are ſo exceeding vile; for the fruit muſt needs be ſuitable to the tree that beares it: and thoſe are theſe foure.

1. A rending from the body of the Church, a withdrawing from the communion God himſelf hath ſet us in; a making a ſchiſme and rent in the Church of God: as Diodate notes, a ſevering our ſelves from the communion of the Church: in which alone is the true ſervice of God, and the participation of his grace and Covenant, that ſad effect of ſins Soveraignty among the Corinthians, p. 741 Cor. 3.4. which is ſo evil, that the Propagators thereof are to be declined, Rom. 16.17. which violates unity, and deprives the Church of that bleſſed fruit of the Spirit: this is that which as nature condemnes in the body, ſo the Goſpel in the Church, 1 Cor. 12.25. which when making factions and parties in the Church, as ſedition in a Commonweale, is dangerous, and many times deſtructive, being attended and ſeconded with envies, ſtrifes, hatred and the like; yet this evil fruit ſprings from Altar-building as its ſad effect, as is evident in the ſtory under conſideration, wherein it is clear, that the two Tribes ſuſpected the act in hand to be to this end, to withdraw from any longer communion with their brethten, and to worſhip God diſtinct and by themſelves: which they deſire to prevent by rather giving them inheritances on the ſame ſide of the river with them,See more of this ſchiſme, Mr. Hollinſworths Rejoynder to Mr. Eaton, and Mr Tailors Reply. then the diviſion of portions ſhould divide their piety and joynt attendance on Gods Altar: So Corah and his company did rend themſelves from the body of the Church, and make a fearful diviſion in refuſing to keep communion with the people of God, according p. 75to his appointed adminiſtration, in Numb. 16. when they were about to erect their Altar againſt Gods: what a ſad rent from the Church did Ieroboams Altar-building make? not to this day ſemented, though ſought after by ſuch as earneſtly ſupplicate the accompliſhment of the gracious Promiſe of God, that the ſtick of Ephraim, and the ſtick of Judah ſhall become one in his hand, in Ezek 37. from 16, to 21. In which is to be noted that the accompliſhment thereof, is promiſed to be accompanied with the aboliſhment of their Altar-building ſin, and unity in Gods wayes and worſhip, v. 22, unto the end of the chapter: which grievous rent from the communion of the Church, a burden not to be borne by the ſincere worſhippers at Gods Altar, provokes (as I before noted out of Mr. Cotton, **His Expoſition on Canticles.) that pathetical prayer to be directed to the true Church and Altar of Chriſt, in Cant. 1.7. that they might be delivered from the danger thereof: nay, it perſwaded not only the Prieſts and Levites to prefer the Altar and Church of God above their ſuburbs and poſſeſſions, but alſo all ſuch as ſet their heart to ſeek the p. 76Lord, to run the hazard of going to Ieruſalem to ſacrifice unto the Lord with their brethren, 2 Chron. 11.13, 14, 16. This ſad effect doth the Spirit witneſſe to follow this ſin, nay, flow from it under the Goſpel; The Apoſtle Paul, Acts 20.30. foreſeeing the appearance of ſeducers, Apoſtate-Altar-builders, that would innovate doctrines and formes of worſhip, contrary to Chriſts inſtitution, chargeth the Elders of the Epheſian Church to ſee to this ſin, at leaſt that their members be not ſeduced; urging this ſad effect as a ſwaying reaſon, They ſhall draw aſide many diſciples after them: from the communion of the Church, **[Ut abducant] ab Eccleſiaſtica unitate: [poſt ſe] ad inhaerendum eorum erroribus. Dyonyſ. Carthuſ. in loc. Abſtrahere autem ſignificat inani gloria tumidos compellere ſectatores in ſua nomina jurare. Aret. in loc. as did Novatus vid. Euſeb. l. 6. c. 4. Religionum Confuſio diſſipat Eccleſiae conſenſionem. Maſ. in Text.ſaith one, or make ſects, ſaith another; and the Apoſtle Peter, in the ſecond Epiſtle, the ſecond chapter, the third verſe propheſies, falſe teachers ſhould be in the Chriſtian Churches, which building their owne Altars of damnable doctrines, many ſhould follow their pernicious wayes, ſpeaking evil of the way of truth: for the confuſion of Religion muſt needs be p. 77deſtructive to the concord of the Churches, which God witneſſed by conſtituting one only Altar for all his peoples attendance, with one only forme of adminiſtration, and this cannot but be ſeen in the Apoſtles dayes, by ſuch as ſhall ſeriouſly obſerve the Apoſtolical redargution of ſchiſmes and ſeducers, characterizing falſe apoſtles, charging the Churches to obſerve and decline them, as thoſe that make diviſions and trouble them: frequent commendations of the union and communion of the Church and diſciples, and fervent perſwaſion to, and prayers for the unity of the Spirit in the bond of peace: which all ſuggeſt to us, and clearly imply, that this ſin of Altar-building by will-worſhippers, was in act to the dividing of the members from the body in their very dayes, and who is there, that looking into Eccleſiaſtical ſtory,Dyonyſ. Biſhop of Aleaxndri…, his Epiſtle to Novatus recited by Euſebius. Pamphil. l. 6. c. 45. or tranſlat. 44. ſees not the ſad rentings from, and confuſions in the Church, effected by the Altar-building (of doctrines) diſſonant to truth, and the Altar of Chriſt, propagated by the many hereticks of the primitive times, as Novatus, whom Dionyſius in his Epiſtle to him chargeth with a renting and dividing p. 78from the Church, as a ſin moſt grievous, counting the ſuffering for the unity of the Church a more glorious martyrdome, then the ſufferings for not ſacrificing to devils? for this is ſuffered for one ſoul, that for the univerſal Church. So alſo the Donatiſts, Manichees, Paulus Samoſatenus, of whom the Synod of Antioch ſadly complaine, that the Church was ſo rent, See their Epiſtle in Euſeb. l. 7. c. 30.that faith and religion was run, into great ſpite, hatred, and ſlander, by reaſon of his ſwelling pride, as alſo by the Arrians, which filled the whole Chriſtian world with confuſion and diviſion; ſome taking this ſide, and ſome that; ſome communicating here, and ſome there, even to moſt bloody perſecution of the true ſincere Miniſters and people of God, the which ſchiſme, how ſadly complained of by Athanaſius the good Biſhop of Alexandria, how earneſtly endeavoured to be cemented by Conſtantine the good Emperour, and how ſtrongly it reigned to the checking of the Churches comforts, and clouding of the glory of the the Goſpel: Euſebius at large declareth, in his firſt and ſecond books of Eceleſiaſtical hiſtory; but may not the ſeparations from the communion of the p. 79Church, and ſad ſchiſmes amongſt our ſelves, produced by ſuch as are of late riſen up to build Altars of innovated doctrines, contrary to the doctrine of Chriſt, call us back from wandring ſo far to ſeek confirmation of this ſad effect of ſo grievous a ſinne, and provoke us with ſhame and ſorrow, to own the evident effect upon our own ſad experience, and ſet to our ſeales, that of a truth Altar-building againſt Gods Altar is an odious, becauſe a Church-renting ſin?Socrates Scholacticus, Eccl. hiſt. l. 1. c. 10 for to how many may we ſay, as Conſtantine the Emperour to Aretius the Novatian Biſhop, Why ſever ye your ſelves from the communion of the faithful? whoſe anſwer may occaſion our reply as his: Provide you a ladder to climbe into Heaven alone.

The ſecond effect which muſt needs alſo ſhew the building Altars, beſide the Altar of God, to be exceeding ſinful, is (to ſpeak with due reverence) a running God upon ſtraits, concerning the diſpenſations of his Providences, and the adminiſtration of his judgements or mercies; not that God is in his nature capable of ſuch want of wiſdome, who is the moſt wiſe, and readily diſpoſeth all p. 80things according to the counſel of his own will: or weakneſſe of power to effect and bring about his purpoſe, whoſe power is like himſelf, and not to be reſiſted as that is, ſhould make him to doubt or diſpute what to do,Luctatur in Deo hinc juſtitia & ira adverſus peccata, quae atrociter pec… cantes atrociter puniri & perdi poſtulat: illinc immenſa miſericordia & bonitas, quae non vult mortem peccatoris, ſed ut convertatur & vivat. Pa…. in Hoſ. 11.8 Hac particula oſtendit Deus quid meriti ſunt Iſraeli…e, & jam ſe propenſum eſſe ad ſumendam poenam quâ digniſunt: non tamen id ſine poenitentia vel ſaltem dubitatione. Calv. in l….Hos 11:8 whether to ſtrike or ſpare the ſinner. But to ſpeak to our capacity, ſuch may be ſometimes the effects of divine Providence, that to us God may ſeem to be in a ſtrait, and, as it were, in doubt with himſelf; his juſtice provoked by the ſin, putting forward to puniſh the ſinner; and his mercies deſiring repentance and deliverance, pleading for ſuſpence or abatements of the afflictions ſtriving together, make God (as it were) cry out, What ſhall I do unto thee? how ſhall I give thee, up Ephraim? how ſhall I deliver thee, Iſrael? how ſhall I make thee as Admah? how ſhall I ſet thee as Zeboim? Wherein though this Altar-building Iſrael had deſerved to be made as Admah and Zeboim for their ſinne, yet God doth ſeemingly diſpute p. 81with himſelf, how ſhould he do it to them: in Hoſ. 11.8. ſuch another ſtrait God ſeems to be in, when he ſtands over Jeruſalem with his how long? and when ſhall it once be? as in Jer. 13.27. where he cri…s out of this ſin of Altar-building, I have ſeen thine adulteries and neighings, the lewdneſſe of thy whoredomes, and thy abominations on the hills in the field…; Wo unto thee, O Ieruſalem! as if he ſhould have ſaid, I have ſeen all Altars, and am ready to ſtrike and puniſh thee ſeverely for them: but yet he checks himſelf, and bids a ſtay to his juſtice, with a wilt thou not be made clean? when ſhall it once be? I would faine have my hand ſtayed, at laſt, even at laſt before the ſtroak that is up, fall: and as merciemercy and juſtice, thoſe different properties in God, are (to ſpeak with reverence of a God not in the leaſt ſubject to paſſions) ſet, as it were, oppoſite by this ſin; ſo alſo we ſhall ſee a ſeeming ſtrife betweene Gods purity, that cannot endure iniquity, and divine glory which he will not in the leaſt give to another, and promiſe performance, faithfulneſſe: for the ſin being acted, God forſaken, his Law declined, and mans will and inventions p. 82advanced, then Gods purity provokes divine juſtice to ſtrike with ſuch language as this; I am holy, I cannot endure ſin, yet it is acted againſt me; If ſentence be not ſpeedily executed, the heart of men will be fully ſet in them to do wickedly; patience will but provoke their prophaneneſſe, they being ſo corrupt as to abuſe it, Eccleſ. 8.11. will be as it were driven to ſin by it, nay, they will make divine ſilence an argument of ſins allowance; and when they ſleight my ſervice, and ſet up their owne inventions, and yet go on and proſper, and I hold my tongue, they will ſay, I am altogether ſuch an one as themſelves; ariſe, juſtice, let me not be reputed the Author or indulger of ſuch diſobedience, ſet their ſins in order before their eyes, Pſal. 50.21. Nay, though they being deareſt Davids, doth not their ſin give occaſion to mine enemies to blaſpheme? ſhould I ſuffer Jedidiah, my beloved one, to increaſe his worſhip at Idol-Altars, and corrupt, nay, decline mine and his poſterity to poſſeſſe his Kingdome? will not the Heathen ſay, I am not pure and holy, for I indulge their ſin? Do not the lewd lives p. 83of Chriſtians cauſe the Heathen to reproach the Goſpel of my Sonne, and to ſay my doctrine dictates ſuch things as nature will bluſh to ſee? as if nature (which I made) were more pure then my ſelfe; ſhall I be ſilent and not correct the impieties of my people, which make Heathen Romes Senators when they ſee my holy Word, to queſtion whether it be my Law: Shall my divine nature be blaſphemouſly denied by an Apoſtate Julian, or Arius, and I not be avenged? Shall the perfidious and perjurious deeds of my Chriſtian people deny me to be a God, and provoke this Turkiſh appeale to my purity, producing the league ſworne in my name, and broken by them?

Behold, thou crucified Chriſt, this is the league thy Christians in thy Name made with me, As did Amurath ſixth King of the Turks againſt Udiſlaus king of Hungary & Folonia, when he took abſolution from his oath from Cardinal Julian, and fought againſt the Turks, contrary to the league ſworne. See Turk. Hiſt. p. 297.which they have without cauſe violated; now if thou be a God, as they ſay thou art, and as we dreame, revenge the wrong now done unto thy Name, and me; and ſhew thy power on thy perjurious people, who in their deeds deny thee their God.

p. 84And ſhall I not ariſe to chaſtiſe them? will not the honour of my holy Name and nature by ſevere judgements for their unholineſſe on thoſe my people, who will not ſhew it by their conformity, obeying my Lawes, and fearing to offend my pleaſure: be vindicated from the blaſphemous thoughts of mine enemies?

Unto which Gods power, glory, and faithfulneſſe ſtanding up, do (as it were) anſwer and plead, True O Lord, moſt holy, thy pure nature ſtands juſtly offended, thy people are by their Altar-building made naked in thy ſight; they have moved thee to jealouſie with that which is not God,Deu. 32.21 22.Deut 32:21 or of God: it may be juſt that the fire kindled againſt them in thy wrath, ſhould burne unto Hell, and that therein for their ſin, thou mayeſt ſcatter them into corners, and make their rememberance for to ceaſe, and thereby vindicate the glory of thy purity, and ſhew thy ſelfe a ſin-hating,Exod. 32.22, 23.Exod 32:22Exod 32:23 by being a ſin-revenging God; but what ſhall become of thy faithfulneſſe? the glory thereof will be loſt in the midſt of the Heathen. O remember thy promiſe, Lord, thy promiſe made to Abraham, to Iſaac, p. 85and Jacob; and let not the Heathen ſay thou haſt ſpoken what thou wilt not performe, thou art not as man that thou ſhouldſt lie, nor the ſonne of man that thou ſhouldeſt repent: O let the mouth of Balaam witneſſe to a curſing Balak, that thou haſt ſaid it, and thou wilt do it; thou haſt ſpoken it, and thou wilt make it good, Numb. 23.19. How ſhall the Heathen alſo blaſpheme thy power, and ſay, becauſe thou waſt not able to bring to paſſe thy begun mercy, and give them the promiſed land: thou haſt ſlaine them in the wilderneſſe? Numb. 14.16. For, Lord, the Nations conſider not the cauſe, nor accknowledge thy juſtice, but reproach thy power, and promiſe, and ſay, For miſchief thou haſt begun to ſhew them mercy: Nay, they will not only reproach thy power and promiſe, but rob thee of thine honour, and the glory of thy juſtly inflicted fury; the rod will rebel againſt the hand that uſeth it; if now, and ſo ſeverely thou ſtrike with it: conſider, Lord, make not a full end of this rebellious Altar-building generation; for the enemies will behave himſelfe proudly, and ſay, My hand, and not the Lord,Deu. 32.27Deut 32:27 hath done p. 86all this: ſo that ſinne doth not onelyonly make Gods Word to fight againſt it ſelf in promiſes and threats, but alſo the very properties of the Lord: how ſad muſt it be unto an ingenuous child to ſee fury and mercy, power and pitie, juſtice and compaſſion at the ſame time to ſhine in the boſome of a tender father? how vile then muſt this ſinne be which runs God on ſuch ſtraits, when as much as in us lies, we labour to confound the very God of Wiſdome, and ſet unity at enmity, making the Divine nature, as it were, to warre againſt it ſelf? And hence it is that the properties of God are many times pleading expoſtulations with God, modo admonentis de benignitate, by way of humble minding God of his owne nature in the prayers of his owne people, fearing or feeling the fierceneſſe of his fury.

The third effect is, a rendering the worſhip of God vile in the eyes of the heathen which know him not: by this ſinne the enemies of the Lord have occaſion to blaſpheme the Name and ways of God, to reproach the Goſpel and Doctrine of Jeſus Chriſt: for in Altar-building men run from God, and actually ſpeak the language of the Apoſtate covenant-corrupting p. 87Jewes, It is in vaine to ſerve God, and what profit have we that we have kept all his Ordinances? Mal. 3.14. and attribute the peace and plenty Gods patience indulgeth, unto the Queene of Heaven, and their ſhameful impieties, Jer. 44.17, 18. and therefore God complains, that when his people built Altars unto Baal, they did not know that God gave her corne, and wine, and oyle, and multiplied their ſilver and gold, Hoſea 2.8. And God aggravates this ſinne ever with the mention of his mercies, whereby he declares how little cauſe they had ſo really to vilifie his wayes and worſhip, by departing from them: their rebellion againſt his will and words, muſt needs beſpeak his yoake to be heavie and ſervile bondage, which is indeed perfect freedome, and his tender reigne over his people, to be fierce and cruel. The Schiſmes and ſad Diviſions produced by this ſinne, give occaſion to ſuch as know not the doctrine of unity, to charge the wayes and worſhip of God with the natural production thereof, never conſidering how they are the fruits of ſinne, not of Gods ſacred Altar. How hath Satan and his wicked inſtruments taken occaſion p. 88to reproach vilifie, and blaſpheme the wayes and worſhip of God from the lewdneſſe of ſome that profeſſe it in all ages; do not the Papiſts generally calumniate the Reformation of the Church with the charge of diviſion and novelty, and the like? becauſe ſome profeſſing to it have divided from the Church, and propagated their Altar-building-principles: ſo that every obſervant eye cannot but ſee that Altar-building, beſides the Altar of God, makes Gods Altar, Word, and Worſhip, as Simeon and Levi, their curſed act on the circumciſed Schechemites, made good Jacobs ſavour to ſtink among the Canaanites and Perizzites: in which regard it lies on the ſincere worſhippers of God with conſtancie to adhere to Gods Altar, and with courage to ſuppreſſe others in their places, as becomes the Goſpel of Jeſus Chriſt.

The fourth and laſt effect of this ſinne of Altar-building, which may render it exceeding vile, is, a reviving of the Lords fury: for theſe are the Altars of Bethel which God will viſit, Amos 3.14. This is the ſinne that is written before the Lord as with a pen of iron, and point of a diamond, Jer. 17.1, 2. This is the ſetting of p. 89poſt by his poſt, and threſhold by the Lords threſhold, to the defiling of Gods holy Name till the ſubjects be conſumed in his anger, Ezek. 43.8. This is the ſetting up the Altar of jealouſie to the provoking of God to depart from his Sanctuarie, Ezek. 8.6 This is the following new gods to the kindling of a fire in his wrath, which ſhall burne to hell, Deut. 32.21, 22. In a word, this is the golden Calfe, which turnes patience (to ſpeak with reverence) into ſuch rage, that a Moſes prayer can hardly binde from deſtroying, Exod. 32.8, 9, 10. and the rebellion ſo highly provoking that a God moſt gracious, in all affliction afflicted, in pitie and love ſaving and redeeming, being by it vexed in ſpirit, becomes an enemie, Iſa. 63.9. How did Corah and his company by their but formal Altar-building, ſchiſmatical withdrawing from the adminiſtrations of divine worſhip, provoke the Lords wrath to the cauſing of the earth to open her mouth and ſwallow them up alive? How did Solomons Altars ſtir up divine diſpleaſure, to the rending away ten Trib… from his Kingdome, not to this day reſtored? What ſad monuments of divine juſtice and fury hath it made Jeruſalem p. 90and Samaria: it were eaſie to evidence the increaſing property of this ſin; but this may ſuffice to ſuch as do but conſider the fierceneſſe of the Lords fury, which will make the mountaines to melt, and hills to ſhake, Mic. i. 4.Mic 1:4and Kings of the earth to tremble; for who can ſtand before his frown, much more fatal then the frowne of the moſt cruel Turkiſh tyrant threatening preſent death? Can this Lion roare, and the beaſts of the earth not tremble?Amos 1.2.Amos 1:2 If while his wrath is kindled but a little, they be happy that truſt in Chriſt; what terrour muſt poſſeſſe them that by their Altars-building are naked before it;Pſal. 2.12. Exo. 32.25Ps 2:12Exod 32:25 ſo that the ſinne muſt needs be vile, to be avoided, and ſeaſonably ſeene to, that is ſo highly diſpleaſing unto God.

I have now done with the third thing in the diſcovery of the ſinfulneſſe of building Altars beſide the Altar of God, (viz.) the vile effects which ſpring from it: which taſted by ſerious contemplation, cannot but render it bitter in the mouth, and excite ſincere worſhippers of God againſt it; I ſhall only adde one thing more to the aggravation of its vileneſſe, and that very briefly, and ſo paſſe to the Application of the Point, viz. the aggravating properties.

p. 91The firſt aggravating property that may render Altar-building to be exceeding vile, is, the ſingularity of the ſubjects. Singularity is not ſavoury in any; it many times ſprings from pride, and beſpeaks an evil diſpoſition: this ſinne is many times acted by Gods people only, who know the true God, and have worſhipped at the true Altar: this ſin God himſelf aggravates with this very property, in Jer. 2.11. expoſtulating with them, Hath any Nation changed their gods, though they be no gods? and yet my people have changed their glory for that which will not profit: and, Iſa. 65. v. 5. the rebellious people which follow their owne thoughts, and burne incenſe upon Altars of Brick, have their ſin aggravated by their ſingularity; they ſay, Stand by thy ſelfe, come not neare me, I am holier then thou: as that which makes a ſmoak in Gods noſtrils, and a fire to burne all the day: ſo that this addes much to this vile ſinne: The iſſes of Chittim, and coaſt of Kedar will not afford a parallel, or ſhew ſuch a thing: for whilſt the Epheſians ſuſpecting any innovation againſt their Diana, run together with great zeal crying, Great is Diana of the Epheſians, p. 92and readily contend for their Idol-goddeſſe and ſuperſtitious worſhip, as reſolved not to change, though for a better; and the Athenians, though given to novelty, think Paul odious in ſeeming to ſet forth new gods: the people of the true God are only ſeene to change ſometimes the object, but many times the Altar the true God hath preſcribed to be worſhipped at.

The ſecond aggravating propertie of Altar-building is, that it is committed against ſtanding directions, dictated Lawes and Ordinances, Gods revealed will and pleaſure concerning his Altar and Worſhip: as it is Iſraels glory, that no Nation is ſo great a Nation that hath ſuch Statutes and Judgements,Deut. 7.Deut 7 as all the Law of the Lord their God; ſo it is laid on them as the greater duty to take heed to themſelves, and to keep their ſoul diligently, that they forget them not, but teach them to their ſons, & ſons ſons, and obſerve to do them; it is alſo their great aggravation,Acts 17, 13Acts 17:13 that they forſake the Covenant of their God, go away from his Statutes, forget his Lawes, caſt off his Commandments, to create to themſelves an Altar and Worſhip according to their p. 93owne inventions: and though the Athenian ignorance may extenuate their ſuperſtitious worſhip at the Altar to the unknown God: yet now light is come abroad, and God calls to repentance, they muſt walk as children of the light; for ignorance can now be no plea, where preſcript rule is propoſed: now as rebellion againſt a Kings Proclamation, and diſobedience againſt a fathers declared will, ſo is this Altar-building hainous and abominable, becauſe againſt directions exhibited.

The third aggravating property of this ſinne of Altar-building, is, that it ſhuts Gods eares againſt prayer. What is ſpoken of ſinnes in general, in Iſa. 59.2. Your ſins have hid his face from you, that he will not heare: is applicable, nay, applied to this ſinne in ſpecial, where God not only declares that when Iſrael, his Altar-building people, did cry to him in their trouble, he would not hear them, Ier. 11.11. but alſo prohibits the Prophets praying; Thou ſhalt not pray for this people, neither lift up a cry or prayer for them: and that is urged with a therefore, (viz.) becauſe, according to the numbers of the ſtreets of Ieruſalem, they have ſet up Altars, ver. 12, 13. p. 94Let me alone, Moſes, was the angry voice of God, produced by the Calf, and Altar at Horeb, Exod. 32.10. How juſt is it with God to deny the Petitions of them, that deny preſcriptions from him in the way of his owne worſhip? Prov. 1.25, to 33. For as children when ſtubbornly following their own**Si curſum vitae noſtrae propriis conſiliis regere volumus, & religionis fideique neg…tium ſecundum rationem noſtram inſtituere, idem nobis accidit quod pueris quos parentes primum docent incedere, &c. Lav. in Prov. 1.31.Prov 1:31 wills fall into harme, their cries are not compaſſionated by the tender parent: ſo deales God with his ſtubborne people that make their wills the way or rule of his divine worſhip.

I have now done with the Doctrinal conſideration of the Point, and ſhall leave it to the judgements of the ſincere worſhippers at God… Altar, to conſider whether a ſinne ſpringing from ſuch cauſes, exerciſed in ſuch acts, producing ſuch effects, ſubject to ſuch aggravations, be not exceeding ſinful; and if but ſuſpected to be undertaken, ſufficient to ſtir the zeale of the ten tribes, to the reſiſtance thereof, much to be ſeene to, ſorrowed for, and ſoone ſuppreſſed, where it is, p. 95really, and indeed acted: I ſhall now briefly apply to our more particular inſtruction.

The firſt Uſe of the point may be of enquiry and humiliation, to put us apon the ſearch whether in the midſt of us we may not ſee ſome of our brethren, profeſſing the ſame, and who have worſhipped in the ſame Goſpel-worſhip with our ſelves, to withdraw from the Altar of God, and erect Altars after their owne inventions; which if we finde, our hearts ſhould be heavie in us, and our eyes filled with tears: as humbling our ſelves for ſo grievous a guilt: and upon enquiry, he that is not wilfully blinde, cannot but ſee beyond the river in the Church of Rome material, beſides formal Altars built beſides the Altar of God: five Sacraments innovated which God never inſtituted: objects of divine adoration advanced, never by the Lord, or themſelves allowed: Sacrifices preſented for ſinne, which God never preſcribed: offices and orders of holy men and women maintained, which in the Canon of Scripture are never mentioned, nor by the ſame warranted: principles preſſed as matters p. 96of faith neceſſary to ſalvation, and that on the paine of being branded with Hereſie, ſuch as were never found in the Apoſtles Creed; but repugnant to it, prayers, penance, and many the like practices performed with much devotion, which are not only not warranted, but condemned in Scripture as ſuperſtitious, and will-worſhip, and diſſonant to reaſon in the very light of nature; all which may be matter of mourning to every gracious heart to ſee, although in a ſubject ſomewhat remote: but more eſpecially if when in merciemercy God hath delivered us from ſerving at, or ſuffering for not ſerving at ſuch Altars as did our progenitors; and whileſt we our ſelves profeſſe a reformation of the Altar of God, Goſpel-worſhip and Ordinances, we ſhall even at home finde Altars of another kinde erected, and erecting: it may be ſome caſting off Gods Altars of Goſpel-Ordinances, not worſhipping in any external and formal adminiſtration, but by their owne pretended ſpiritual, ſupernatural, celeſtial way of omitting all duties which God hath preſcribed, giving God only (if indeed ever) the privat retirements and inward actings of the ſoul inſtead p. 97of Word and Sacraments; which is no leſſe then down right profaneneſſe, and (if any worſhip) a will-worſhip of their owne invention for it, never was of divine preſcription. But in ſuch alſo as profeſſe to God and his Altar; I feare we ſhall finde upon ſerious enquiry, Altars at leaſt formally, if not materially built beſides the Altars of God: which if any do not diſcerne, I ſhall ſay for their conviction, as Samuel to Saul: What meaneth the bleating of the ſheepe in mine eares, and the lowing of the oxen which I heare? 1 Sam. 15.1…. So ſay I, if we all cleave cloſe to the Altar of God, what meanes the gathering of Churches in the midſt of us: the diſtinct and oppoſite Aſſemblies: the Church-Covenant made a dore of admiſſion into Church-memberſh…p, even unto the baptized into one body: the cry of men againſt the Miniſterie as Antichriſtian: and the Aſſemblies of Chriſtians reformed, as Babyloniſh whores: the loweſt of the people making themſelves Miniſters: with the cry, that All the Lords people are holy: and the very oppoſition of Gods owne Ordinances (as to the matter of them) in the different formes of p. 98adminiſtration? Do we not ſee ſome dipping in rivers and ſtanding pooles, whileſt others are baptizing in places of publick worſhip: ſome breaking bread in diſtinct ſocieties, ſhutting the doore on ſuch as themſelves cannot deny to be by Baptiſm actually conſecrated Churchmembers (if that be which cannot be denied, the doore of admiſſion) but alſo not ejected, nay, themſelves being witneſſes, ſincerely, godly, and ſavingly related to Chriſt, though not conforming to their ſeparate conſtitutions, whileſt others adminiſter the Lords Supper to the Lords people as ſuch, though not in ſuch a Church-way? nay, my brethren, may not we ſee principle againſt principle, preaching againſt preaching, prayer againſt drayer, thankſgiving againſt thankſgiving, and Faſt againſt Faſt? as if we were reſolved to confound the very God of wiſdome with our divided worſhip of him: in which oppoſition both cannot be the Altar of God, the one muſt needs be our owne threſhold and poſt ſet by Gods threſhold and poſt in the Lords Temple: both cannot plead divine preſcription, and therefore the one muſt needs be humane invention p. 90and ſuperſtition, whatever cry of holineſſe and ſanctity go before it, or accompany it: now, which of theſe different adminiſtrations are the Altar of God, and which the Altar againſt the Altar of God, I will not determinately pronounce, leſt I be reputed cenſorious, and charged with violence and bitterneſſe, the common reproach of ſuch as ſincerely reprove the erroneous principles and practices of our dayes: but to the exciting of the humiliation required, and the quickening of ſincere worſhippers of God to their duty, I ſhall briefly direct to the object by ſome few Characters, the uſual concomitants of Altar-building, that whereſoever we ſee ſuch concomitants, we may conclude, or at leaſt be jealous, that they are the people acting the ſinne of Altar-building: and if any mans conſcience ſhall inferre the concluſion from ſuch premiſes rationally propoſed, I deſire them to obſerve the counſel of the Apoſtle James, to be ſwift to heare, ſlow to ſpeak, ſlow to wrath, knowing that the wrath of man worketh not the righteouſneſſe of God. Wherefore lay apart all filthineſſe and ſuperfluity of maliciouſneſſe, and receive with meekneſſe the Word p. 100that is graffed in you, which is able to ſave the ſoule, James 1.19, 20, 21. Conſidering the obſervation of a Reverend Expoſitor on the text,Mr. Mant. on James 1 Caracter.Jas 1 the worſt thing we can bring to a religious controverſie, is anger: the firſt character of Altars beſides the Altar of God is, doctrines diſſonant to the truth of God: for principles muſt needs ſquare the practice and Altar-building muſt needs be theoretical before it be practical: hence commonly called our owne inventions and imaginations ſo denominated from the corrupted underſtanding acting the ſame: The firſt prophane Altar that ever Iſrael are noted to provoke divine wrath withall, was erected with the diſſonant doctrine, Theſe are thy gods, O Iſrael, that brought thee out of Egypt, Exod. 32.4. And throughout the whole Hiſtory of the Altar-building of the backſliding Jewes we ſhall finde when ever the Prieſts offered unto Baal, the Prophets did propheſie lies in the Lords Name: If they do but formally build Altars, invading the Prieſthood, and corrupting the adminiſtration of divine worſhip, it muſt be uſhered in with the doctrine of the peoples holineſſe, and Moſes and Aarons p. 101ambition, as did Corah and his company under the Goſpel; this ſinne is generally denominated mans doctrine, another goſpel, the bringing in of damnable doctrine, divers and ſtrange doctrines, by which ſuch as follow them are ſaid to be perverted and turned aſide from the Goſpel & doctrine of Chriſt: and this is obſervable, that the Apoſtle dehorting from divers ſtrange doctrines, enforceth his dehortation with this reaſon, We have an Alter, &c. Heb. 13.9, 10. As if he would have ſaid, Theſe divers and ſtrange doctrines are Altars againſt that Altar we have received and owned: and when the Fathers (as was before noted) ſaid of Hereticks, that they built Altar againſt Altar, it was occaſioned by their curſed doctrines; ſo that where we ſee any with Arminius advance mans free will againſt Gods free grace; or with Socinus teach our repentance to be Gods acquittance againſt the propitiatory ſatisfying (to divine juſtice) property of the blood of Chriſt: With the Familiſts, Seekers, or Anabaptists, to teach immediate Inſpirations and Revelations of a pretended ſpirit, to be equal to, nay, above the authority of the Scriptures: With the Arians, to deny Chriſt p. 102his divine nature: With the Seekers to deny Goſpel-Ordinances in the matter, or with Anabaptiſts in the manner of their adminiſtration: With the Separatiſts, to teach that pollutions are ſufficient ground of ſeparation from true Churches, though retaining fundamentals: that Baptiſme is not ſufficient to admiſſion to Church-memberſhip without the Congregational Covenant; that the holineſſe of men, as Saints, meerely Saints, is a ſufficient authority to invade the Miniſterial function, and the like; there we may ſee, and with ſorrow ſay, Altars are in building againſt the Altars of God: for theſe principles being oppugnant to the rules of the Lords worſhip, muſt needs lead to practices oppoſite to his preſcribed performances: this Character is ſo commonly the concomitant of Altar-building, that many times the profeſſors of this ſinne conceale from their diſciples the abſurdeſt of their doctrines, till by ſome of leſſe concernment they are made Skepticks in Religion, and ſo capable of admitting any doctrines: and when they dictate any, it is only as preſent light, which they may oppoſe ſhortly: as much as may be declining p. 103the teſte and trial of the Word, that they may be uſually and well called (by the epithete Tertullian gave them) Lucifugae Scripturarum, ſhunners of Scriptures light.

The ſecond Character of Altar-building, as many times it's concomitant,2. Charact. and indeed cauſe, tis the publike exhibition of Aſtrological predictions, a religion amongſt the Heathen, whoſe Altars ſtand oppoſite to the Altar of God; and willing to be received as an Art among Chriſtians and profeſſed people of God, but could never finde entertainment but under the defection from Gods true worſhip and the erection of Idolatry and Superſtition: Starrie prophecies were ever more ſuitable for Egyptian and Babyloniſh idolaters then Iſrael-worſhippers at Gods Altars: never ſhall we read the ſame acted or allowed in Iſrael but in Altar-building dayes, and by Altar-building Princes; and as it roſe with this ſinne, it fell with the ſame, being both together removed by religious Altar-reforming Princes: and uſually the Prophets of God were found in Jeruſalem the place of Gods Altar whileſt Soothſayers and falſe Diviners were in Samaria the Altar-building p. 104Citie: the Prophet Iſaiah joynes Iacobs being full with the manners of the Eaſt, Deute. 18.10, 11, 12. Iſa. 44.25.57.12, 13, 14Isa 44:25Isa 44:57Isa 44:12Isa 44:13Isa 44:14and Sorcerers of the Philiſtines: with their being full of Idols, as the cauſes of Gods deſertion of them, Iſa. 1.6. Not to ſtand upon the ſeveral upbraiding expoſtulations of God with his owne people and other Nations for attending to the divined lies of their Magicians, Soothſayers, Star gazers, and monethly Prognoſt cators: I ſhall only deſire you to obſerve that which ſeemes a very obſervable evidence of this concomitant Character (viz) Gods promiſe in the reſtoration of his Church by Chriſt to cut off Enchanters, and that they ſhould have no more Soothſayers: is joyned with the reforming of his owne Altar by cutting off their Idols and turning them from worſhipping the work… of their owne hands, Mic 5.12, 13. Not only under the Law was this found to be a concomitant (if I may not ſay cauſe) of the many Altars againſt God, but alſo under the Goſpel Soothſaying, Starrie Prediction, Aſtrological Prophecies will appeare an attendant on, or indeed rather a preparer and precu…ſor of Errors, Hereſies, Schiſmes, and ſaddeſt corruptions in the p. 105doctrine and worſhip of God that Goſpel Altar at which we worſhip: a witneſſe hereof may be the Jewes, who in their blindneſſe retaining Moſes againſt Chriſt, are by the Apoſtle hinted to be oppoſite to the Altar of God, Heb. 10.13. Do not the dictates of their Starre-numbring Cabaliſts obdurate them in their ſuperſtitious way? Their falſe Prophets ſometimes heighten their hopes of the approach of their fantaſtical Meſſiah (as did Abraham the Jew, aſſuring them that the time of his coming ſhould be in 1464.) to the hardening their of hearts againſt the true Meſſiah already come: unto which we may adde the experiences of the Primitive Church in the Hereticks that roſe up to corrupt the Word of truth: if we conſider thoſe ſorts of Hereticks, (viz.) Simonianiſts, Cleobianiſts, Doſitheans, Gortheans, Menandraniſts, Carpocratians, Marcioniſts, Valentinians, Baſilidians and Saturnilians) in the Primitive times noted to bring in the falſe Chriſts, falſe Prophets, falſe Apoſtles, renting aſunder the Church with their falſe doctrine againſt God and Chriſt; which Thebulis at Jeruſalem received and began to propagate.Euſeb. Eccl. hiſt. l. 4. c. 21. What a line of p. 106Aſtrology may be ſeene in their principles, attributing the production of many and various things, to many and various powers: advancing their owne divinations above Scripture-Divinity: and their Magical practices and enumerations to the aſtoniſhing of their auditors; nay, this line is not only to be ſeene in, but as it were to lead unto their corrupting principles and practice.Euſeb. Eccleſ. hiſt. lib. 4. c. 21. Socra. Sch. lib. 1. c. 27. Euſeb. in Eccleſ. hiſt. lib. 4. c, 11. We might hereunto adde Manes, the author of the Manichees, the founder of the Hereſie of two beginnings, who taught the worſhipping of the Sunne, and the like principles, properly flowing from ſtarrie divination: and Marke the knowne Magician, confuted by Jrenaeus, who baptized in the name of the unknowne father of all things, and in the truth mother of all things, &c. A clear Altar againſt Gods Altar. But to what purpoſe ſhould we ſend ſo farre to finde Hereſie attended with Necromancie, when nearer home in later years it hath beene, and is the great inſtrument to advance the Mahumetan and Popiſh ſuperſtition? who knowes any thing of the Papal ſtories, that knowes not this to have beene the ſtep to advance the man of ſin, and that Aſtrological p. 107concluſions, ſtarrie predictions, and magical actions have not only beene countenanced and allowed, but alſo ſtudied and advanced in their order of exerciſes: To the further evidencing its exiſtence in the Church; we might muſter up the cenſures of free Councels and Eccleſiaſtical Aſſemblies: the condemnations of it by the Primitive Fathers: the wholeſome Lawes, Imperial, Civil, Eccleſiaſtical againſt Diviners, Aſtrologers, and the like: the variety of puniſhments, as baniſhment, impriſonment, confiſcation, death to the profeſſors, or indulgers of ſtarrie predictions, and confeſſions of ſome of their owne profeſſors: all which do not only evidence its exiſtence in, but alſo danger to the Chriſtian Churches in the fulneſſe of what is reported to have beene confeſſed by one Cornelius Agrippa, once an Arch-Magician, who bewailing his miſ-ſpent youth in this Art, ſaith, They that profeſſe to it, feare not to teach moſt pernicious Hereſies and Infidelities: whileſt they profeſſe with impious temerity, that the gift of Prophecie, the power of Relig…on, the ſecrets of conſcience, the command over Devils, the vertue of miracles, the efficacie of ſupplications, and the ſtate p. 108of the life to come, do all depend on the Starres are vouchſafed by them, and may be knowne by them. But thus much may be ſufficient to evidence its concommitancie with this ſin of Altar-building, both before and ſince Chriſt came in the fleſh, and to give us cauſe, if we finde the ſame to ſhew it ſelfe in the mideſt of us (as it uſually puts up in troubleſome times and places, as moſt ſuitable to their doubtful deſtinies) to ſuſpect Altar-building to attend it: but upon ſerious ſearch, and diligent obſervation we ſhall eaſily ſee to the ſadning of pious ſpirits, not only hath Aſtrology appeared under our confuſions and commotions, but alſo not been rebuked, but rather indulged and countenanced, I, and by too many received to the emboldening of its profeſſors with wonted impudency to enter the liſts, and engage the conteſts for divining, predicting Aſtrology, ſo often foyled by Civil and Eccleſiaſtical cenſures in the Church; nay, and by Heathens themſelves, ſtrangers to the Church: their raging arguments produced againſt arguments of reaſon and Scripture: the reviling tearmes againſt Divines and Miniſters of the Goſpel, not only now living p. 109to defend divine providence from their ſtarrie encroachments, but even ſuch as are long ſince rotted in the grave, doing what in them is, to the killing of their labours, which do live, and will live to their conviction and confuſion: their declared enmity to Religion, publiſhing and predicting as the pretended influence of the Starres, the variety of confuſions and ſad diviſions concerning it: evermore propheſying evil to the Truth according to the wonted practice of its profeſſors: and their blazing forth the leaſt of failings; (nay, ſometimes imagined) in Divines, to the rendring of their perſons and function vile: whileſt they ſound the trumpet of their owne praiſe, often recollecting thoſe things they have ſeemingly foretold, and have accidentally come to paſſe, but burying in oblivion their never accompliſhed predictions (which may ſet Mercury on) work, as Seneca once wittily fancied, to intreat the gods to abridge the life of Claudius, if for no other cauſe, yet of very pitie and compaſſion to the poore Aſtrologers,as the great Plague threatened to be in London 1652. who had already beene taken with ſo many lies from year to year, that if the deſtinies were not more favourable p. 110then their ground was, ſure the credit of Aſtrology would decay for ever:) of which, if a man ſhould, as it is reported of the Lord of Arundel, note but their yearly Almanacks with repugnant notes at the beginning, they would oftentimes prove more true then ſuch predictions. Theſe things I ſay are not to be paſt without obſervation as the evidence of that height of their exiſtence and countenance in the mideſt of us (which may create our jealouſie, if I may not ſay conclude) the ſin of Altar-building to be on foot among us: Aſtrological impoſitions upon the peoples faith, lately ſtarted up with peremptorineſſe and impudence; with the peoples apt reception thereof, as more infallible Prognoſtications of the government of the world and Church then either Scripture-prophecie or promiſe provoked a reverend Divine to redeeme time from his more ſerious ſtudies to the poſing and puzling of the Magical-Aſtrological-Diviner:Mr. John Gaule his Magaſtromancer, poſed and puzled: ſee his Epiſt. to the Reader induced by this very reaſon, conſcience of duty (to uſe his owne words) to ſtand up, to ſpeak a word for God, Chriſt, the holy Ghoſt, Church and Saints against a preſſe and peſt of Magical, magephemerical, magnaſtrological, p. 111&c. of books of late crept, nay, crouded in amongſt us, to the diſhonour of God, denying of Chriſt, deſpighting the Spirit, cauponizing of the Word, diſturbing the Church, ſubverting of Religion, diſtracting of the State, ſcandalizing weak Chriſtians, and ſeducing of common people, yea, to the promotion of Idolatry, Superſtition, Hereſie, Schiſme, &c.

We ſee then, my brethren, this ſinful Art of Starre-divining, as a concomitant of the ſin after which we are enquiring, to be too evident in the mideſt of us: I ſhall a little, and very briefly note to you the fitneſſe of this ſinful Art, to characterize the ſin of Altar-building, that to the quickening of your affections, you may more ſeriouſly heed it, though it hath beene but ſeldome hinted: and that in noting its nature, and the Churches obſervation concerning it.

Firſt, as for its nature: not to ſtand upon it as erroneous, and heretical as it is in it ſelfe, the rules of it, and inferences from the ſame became directly contrary to the doctrine of faith: not its aptitude to engage needleſſe ſcrupuloſities and ſuperſtitious obſervations of this as ominous, and that as lucky, to the enſlaving p. 112a mans will in every action to the obſervation of every circumſtance, and ſubjection to the Starres: nor yet of its uncertainty, whereby the event ſometimes falls contrary to the prediction, as Firminus, a friend to Saint Auguſtine found in obſervation of the fate of two children borne in his houſe, at one and the ſame moment, which yet was calculated by the ſtarres to be the ſame, but by the Law and cuſtome of the Countrey proved quite contrary: I ſhall only note its nature in relation to this ſin; and we ſhall finde it of a ſuitable nature to receive and propagate innovations and falſe will-worſhip, not only as it is Skeptical, certaine in nothing but the uncertainty of their owne aſſertions: but alſo as it diſpoſeth the Stars and Celeſtial bodies into the chaire of divine providence, whileſt, as was before noted, it placeth all, even ſecrets and ſupreme happineſſe in the power of the Planets, which doctrine muſt needs ſet them as objects of admiration, and ſo of adoration: a very natural way to build Altars objectively, by giving the worſhip and honour of the Creator and diſpoſer of all things to the creatures: without doubt this was to the p. 113Jewes as to other Nations, the leading principle to worſhip the Queene and the hoaſt of Heaven, nay, further, dictates a doctrine of univerſal Toleration of all religions: never in the leaſt admitting any limitation or reſtraint which might be of too ſad a reflection upon it ſelf: Hence Ptolomy ſaith, that the diſpoſition or inclination which divers Countries have to worſhip one God before another, cometh from the conſtellation of the Planets: as Jupiter and Saturne make a Jew: Mars a Perſian to worſhip the fire; Mercury a Chriſtian: and with the Moon an Antichriſt: ſo that whileſt this ſinful Prognoſticating Art makes the Planets the authors, it muſt needs make them indulgers and approvers of the exerciſe of all religions, or religious formes, though never ſo repugnant and inconſiſtent each to other: (this is ſure the reaſon why Aſtrologers have in our late dayes Prognoſticated very often the liberty of all religions to be exerciſed, and no Diſcipline for the reſtraint thereof ever ſpoken for by them:) and is a fit foundation to build many Altars upon, as obſerved experience hath too clearly evidenced, for as an every dayes Sabbath p. 114is no Sabbath, ſo an every way of worſhip without confinement to divine preſcription is no way of true worſhip unto God; for novelty will be building when at liberty: And Aſtrology it ſelfe may by this meanes come to be an Altar, a religion as it was among the Heathen.

And laſtly, it's enmity to Chriſtian Religion, which nature muſt needs render it very capable of introducing another, though directly oppoſite: this enmity is evidenced by that antitheſis it hath ever ſtood in to Religion by the Magical operators, and planitary predicters, notorious malice and envie in defaming, diſgracing, calumniating, deriding, contemning, oppoſing the Miniſters of the Goſpel: and predicting frequently the decayes of the encouragements; nay, and the very falling of their calling, (promiſed to be perpetuated till the Church be perfect in heaven:Lord Howard in his Defenſative againſt poyſon of ſuppoſed pr… phecie…. ch. 22. p. 111.) nay, not only is their enmity againſt the inſtruments, which muſt hold up and continue the Altar of God, Chriſtian Religion, but by their fatal (yet hitherto falſe) predictions againſt Religion it ſelf; for in the firſt beginning and tender ſpring of faith p. 115the obſervers of the Planets gave out in their Pamphlets, That the Name of Chriſt ſhould not be had in honour at the uttermoſt above two hundred yeares, which falling out by tract of time to be an egregious lie, Albumazar (to keep his diſciples in life) adjourned the deſtruction of our Religion two hundred years higher, ſuppoſing undoubtedly this ſhould be the utmoſt ſtint and period of our continuance, which (maugre their malice) continueth to this day, and ſhall continue; ſo that we ſee ſufficient in its nature to make it a character being ſo capable of being a cauſe of Altar-building.

But let us paſſe on to the Obſervatitions of ſincere worſhippers of God concerning it: and what wiſe obſerver is or ever hath beene in the Church of God to whom it hath not appeared that thoſe Aſtrological artiſts ever were more rife in Heatheniſh then in Chriſtian, in Popiſh then in Proteſtant, in former then in later times? that they were alwayes moſt buſie in turbulent, diſtracted times and places, where wars domeſtick or forreigne, fitted people for ſedition, faction or ſchiſme, &c. that the proper p. 116fruits of their Schooles, Societies, Religion, Practice, and Profeſſion, were the nouriſhing of Nations in Idolatry, Sorcery, Superſtition and Impiety: that men of the greateſt learning, wiſdome, vertue, conſcience and piety, have not derided and deſpiſed them whileſt men of the contrary diſpoſition have feared their Prognoſtications, and believed their Predictions: but to cloſe up all of much that might be obſerved, that when and whereſoever their Divinations and Preſagings were moſt received: it was not a fearful preſage of a decay of Religion, and of a declining Church: in a word, that the Word Church, or true Religion of God never flouriſhed, or was eſtabliſhed in any Kingdome or Nation where Magicians, Diviners, Sooth-ſayers and Aſtrologers were countenanced or connived at; nay, where they were not condemned and ſuppreſſed.

Now, my brethren, theſe things conſidered, I leave it to every unprejudiced man to conſider whether the acting, advancing, ſeeking to, or ſuffering in ſilence, Aſtrology, and its Predictions; give not juſt cauſe to Miniſters of the Goſpel to complaine of, and cry out againſt p. 117ſuperſtition, innovations, Altar-building againſt Gods Altar, as the ſad attendant on, or effect of Star-gazing? and whereſoever we ſee in divided parties exerc…ſing diſtinct practiſes, this Art to be owned, allowed, pleaded for, and believed; there we may conclude a juſt ſuſpition at the leaſt of their departing from the Lord and his worſhip, to follow their own inventions.

The third Character as the conſtant concomitant of Altar-building, is, dangerous ſeparations from the union of the Saints and body of the Church of God. This is that which I have before noted to be the ſad effect of this ſin, whether materially or formally acted, as we have inſtanced in Corahs and his company's gathering a Congregation, and diſjoyning themſelves from the Camp of Iſrael: Jeroboam and his ſubjects ſeparation from the Temple, not to this day cemented by many evidences and inſtances under the Goſpel. Well may I then call that a concomitant, which was before proved an effect of the ſin, and well may that be a character, which is both a concomitant and effect of Altar-building: and now (my brethren) I would I could p. 118ſay with the Apoſtle, I rejoyce to ſee your order and ſtedfaſtneſſe in the faith: your order in orderly union, every member keeping its proper place without ambition or murmuration, and all keeping cloſe in that one body into which we were all baptized, but alas! (horreſco referens) I ſpeak it to our ſhame and ſorrow this day in the ſight of God, What man that can but halfe ſee, ſeeth not factions, ſchiſmes, and ſad diviſions to encreaſe in the mideſt of us? ſome men not only profeſſing to this Miniſter, and crying him up, not only above, but againſt other Miniſters; and others owning that, and adhering to him and his principles, making them matters of faith, becauſe ſpoken by him, rather then grounded on the Word: ſo that ſome are of Paul, ſome of Apollo, as if neither themſelves, nor the Miniſters were of Chriſt: theſe contentions, ſtrifes, diviſions, the Apoſtle doth not only not commend whileſt he dehorts from ſuch diſſenſions, but expreſſely condemnes them as carnal: and ſeemees to hint the ſame to be a ſetting of them as objects of their faith, worſhip, and ſo Altars againſt Chriſt the true Altar of them all: whileſt he expoſtulates, p. 119Is Christ divided? was Paul crufied for you? either were ye baptized into the name of Paul? rejoycing he had baptized few among them, leſt they ſhould ſay he baptized in his owne name: which expoſtulations are vehement affirmations, that ſuch as denominate themſelves by the name of their Teachers, as having their perſons in admiration, though never ſo eminent;Cujus nomine in religione cenſeri volumus ab eo redēptos ejuſque nos proprios eſse profitemur, baptiſmus eſt ſacramentum confoederationis cum eo in cujus nomen baptizamur. Par. in loc. to divide Christ, to owne their Teachers, as their Saviours and Redeemers, and ſuch into whoſe name and profeſſion they were baptized, 1 Cor. 12.13, 14. not only are we (I ſay) thus divided in our profeſſion of relations to this and to that Miniſter: but alſo in Church-way, ſome of Independent Church-wayes, ſome of Arminian, ſome of Socinian, ſome of Anabaptiſtical, ſome of Seekers, and it were well if ſome were not profeſſedly of ranting Churches and Aſſemblies; all which ſeparate from the body of the Church, refuſing to worſhip God with thē in way of miniſtration by him preſcribed, by it practized: and ſuch as do ſo divide, never yet diſproved the ſame, either in matter or forme, notwithſtanding their calumniating charges of all out p. 120of their way, though baptized, and approved pious, as in wayes and hedges with the Heathen: as the members of the ſcarlet-coloured whore: brats of Babylon, ſubjected to Antichriſtian Miniſtery, out of the way of Chriſt, and therefore to be gathered into a Church way: and exchange their baptiſmal admiſſion into the Church for an admiſſion by a Congregational Covenant; a word: profeſſion of the faith which is not in them; and engaging to joyne in ſuch Aſſemblies, and be edified in their principles of new light, though never ſo contrary to the old light of Scriptures; nay, and undetected, and ſo ſubject unto changes: nay, let the ſeveral ſubdiviſions, and withdrawing of members from collected ſeparate Churches: the many Sects and ſorts of Churches that have appeared and beene profeſſed ſince the firſt rent from the body of the Churches in the Nation by the old Browniſts, and of late Independen…s, be a witneſſe of this ſad effect and concomitant which ſo clearly characterizing the ſin (whileſt, as I before noted, all of theſe Sects and ſorts that thus ſeparate themſelves from the Church, cannot be all, or any of them the way of p. 121Gods worſhip, who is one, and will be worſhipped by his owne way, in his own Church.) may irritate our jealouſie, may as premiſes lead us clearly to infer the concluſion that Altars are built, and in building againſt the Altar of God, with which our heart is to be affected, and our ſelves humbled before God, as becomes ſincere worſhippers at his Altar.

The fourth Character found to be the conſtant concomitant of building Altars againſt the Altars of God, is deadly enmity to the Miniſters of God which wait upon Gods Altar. In all Religions, the Prieſt, or Prieſtly Office, (as eſſential to the ſupport of the Altar-worſhip) is ever advanced, protected, and provided for by the friends, ſupplanted, oppoſed and deſtroyed by the enemies of ſuch Altar-worſhip: and it is to me very obſervable, that Gods charge of conſtant waiting at his Altar, goes not without a Take heed thou forſake not the Levite all thy dayes, Deut. 12 19. So that Altar-Miniſtery, and the Altar it ſelf, whether true or falſe, do alwayes ſtand together: what rebellious innovation read we in the ſtory of Altar-building Iſrael, not accompanied p. 122with a reſiſtance of the Miniſtery appointed to wait at Gods Altar: the rebellion of Corah and his company chargeth Aaron as well as, nay, more immoderately then Moſes, to have taken too much upon him: 2 Chron. 11.13, 14.2 Chr 11:132 Chr 11:14the unjuſt affectation of the Prieſthood is eminently reproved by Moſes, and confuted by the miraculous budding of Aarons rod: and their Cenſers beaten into plates: Jeroboam ſets not up falſe Altars at Dan and Bethel without ſuſpending the Miniſters of Gods Altar ab officio & beneficio, 1 Kings 31.4. 1 Kings 18.19.1 Kgs 18:19from their work and wages, and the ſtretching forth of his hand againſt the Prophet of God ſent from Jeruſalem: Ahabs Altars and Idolatry is not acted without an Elijah's complaint,2 Kings 10 2 Chron.2 Kgs 10 They have broken downe thine Altars, and ſlaine thy Prophets: and if ever falſe Altars are ſubverted, and the Altar of God reſtored, if but by the ſeeming zeale of Jehu, or the ſincere zeale of Elias, the Prieſts of Baal muſt be the ſacrifice, that the Prieſts of God may be reſtored.29.13.4 15.3. It is recorded to the everlaſting honour (and to the luſtre of the reformation) of Aſa, Hezekiah and Joſiah, reſtorers of Gods true Altar, that they ſet the Prieſts and Levites p. 123(Miniſters of the Altar) in their places, and provided their full maintenance to their encouragement; putting a period to the ſad complaint that Iſrael had now for a long ſeaſon beene without the true God, and without a Prieſt to teach, and without Law; not only do inſtances abound thus under the Law, (which we uſe the more, becauſe of the proper uſe of Altars under it) but alſo under the Goſpel. Is it not clear to every reaſonable obſervant eye; that the Jewiſh and Paganiſh Prieſts oppoſed by themſelves, and provoked others againſt the Apoſtles of Chriſt? Do not the Apoſtolical Epiſtles demonſtrate the deadly enmity of the falſe Apoſtles againſt the true Apoſt…es, calumniating them, ſubverting their Miniſtery, and diſſwading from their maintenance; neceſſitating their boaſting beyond their purpoſe: and pleading in the defence of Miniſterial maintenance, as by the Altar-rule it was required, when themſelves had ſufficient and abounded? Did not the rage of Paganiſh perſecution purſue an Ignatius or Policarpus, and ſuch Miniſters of the Churches as the principal objects? will not an Apoſtate Julian ſubtilly labour to ſubvert p. 124the worſhip of Chriſt, by ſubſtracting the Miniſterial maintenance: ſubverting the Schooles of their qualification, and by univerſal toleration, ſupplanting their Ordination of Miniſters. If ever Arrius will build his Altar of denying Chriſt his Divinity, Athanaſius muſt be the obj…ct of his oppoſition: ſo on the other hand, if a Chriſtian Constantine will owne and advance the Altar and worſhip of God in Chriſt, he will court and comfort, cheriſh and ſupport the deſpiſed and dejected Miniſters thereof; largely allowing of himſelfe, and providing for their ſubſiſtence and encouragement: for ſuperſticious ſeducers, and will-worſhip-innovators know the Miniſters of the Goſpel to be like the Dog in the Fable, defending the ſheep from diſſipation and deſtruction by their wolviſh property: and the ſincere worſhippers of God well know that God will not be enjoyed immediately, having appointed a Moſes a Mediatour, nor can we expect the tender of divine worſh p in his immediate preſence, who hath appointed an Ordinance of intercourſe betweene himſelfe and his Church; the Ministery of his Altar, which he hath promiſed to vindicate and p. 125preſerve to the end of the world: when ever he promiſed the communications of himſelf to, or the acceptation of worſhip from his Church: ſo that enquiring after the actors of this ſin of Altar-building, we muſt obſerve who they are that expreſs enmity, not to the perſons of particular Miniſters only, but to the Miniſtery of Gods Altar, making it a ſufficient guilt, odium, and object of enmity to be denominated a Miniſter; let us take notice who decline and deſpiſe it; Who are they that make this Office the object of railing and reviling, denominating it Antichriſtian, needleſſe, imperious, proud, inſulting, enſlaving men to needleſſe nicity, and cruel bondage, and all becauſe it corrects their errour, curbs their ſuperſtition, and commands in the Name of the Lord their obedience to divine preſcriptions: who they are that raiſe perſecution againſt, and with railing tearmes render Miniſters as Miniſters vile in the eyes of men; and by pretended revelations and prophecie decry the Office, ſaying, This Antichriſtian Order and its Ordination to this Office muſt meet with a period: proclaiming liberty to Chriſtians as Chriſtians to invade this Sacred Function, p. 126and to ſpeak in the Name of the Lord uncalled, and unqualified, and that provoke by principles, petition, or pretended example to deſtroy and have diverted the maintenance of ſuch as wait on the Altar, deſigned to them both by God and man: theſe, I ſay, that thus appear deadly enemies to the Inſtrument of divine worſhip, the Ordinance of waiting at Gods true Altar, the Goſpel-Miniſtery, although with ſeeming ſanctity, and a ſhout of ſaintſhip, cannot be excuſed from juſt ground (of ſuſpition at the leaſt) of building Altars beſides the Altar of God.

The fifth Character as the concomitant of building Altars beſides the Altar of God, is, the diſpenſation of divine worſhip, without the divine ſtamp of a due Call and Ordination: God never yet appointed Altar-worſhip without an Altar-office, which might not be common to every one, nay, which no man muſt take upon him, but he which is called of God, as was Aaron. Heb. 5.4.Heb 5:4If Miniſtery be as (it cannot be denied) a diſtinct Office under Law or Goſpel, it muſt needs have a due Inauguration thereunto; for as in a State an every mans Magiſtracie is a no Magiſtracie; p. 127ſo in the Church an every mans Miniſtery is no Miniſtery: a ſinful ſeeking of the Prieſts Office, upon the pretence of the peoples holineſſe, to be witneſſed againſt by the plates of their cenſers, and the budding of Aarons rod is ſuitable to Corahs ſeparate rebellion: a Whoſoever will, let him bring a bullock, and conſecrate himſelf a Prieſt, is a fit Canon of Jeroboams conſtituted Altar-worſhip at Dan and Bethel: the high-way to bring the loweſt of the people into the Prieſts Office. When did falſe Prophets run ſo faſt unſent by the Lord, but when the Altars of Iſrael were increaſed like the ſtreets in Jeruſalem? Not to multiply needles inſtances in this clear caſe, let the obſervation of the Churches of God in al ages witneſſe the uſurpation of the Miniſterial Function never to be found in the Church whileſt the doctrine and worſhip of Chriſt was preſerved pure and uncorrupted, and never out of the Church when and where falſe doctrines and ſuperſtitious innovations did abound: the promiſe of Chriſt concerning the reſtoring of his Altar and worſhip came not without a promiſe to vindicate this Office from the invaſion of the uncalled trades-man p. 128to the ſhameful conviction which ſhall extract his owne confeſſion: I am no Prophet, I am an husbandman men taught me to keep cattel from my youth, Z…ch. 13.5. If therefore we would finde who they are that ſinfully build Altars, we muſt conſider who they are that preach and practiſe miniſterial diſcharges without due Ordination; who they are that countenance and contend for this uſurpation, counting it a glorious liberty that every man may lay his hand on his own head, and ſpeak in the Name of the Lord: were the Lord as eminent and immediate in his vindicative ſtroaks for this ſin under the Goſpel,2 Sam. 6.82 Sam 6:8 as under the Law, how many Ʋzzahs would be found dead for their uncalled ſetting hand to hold the Ark of Gods worſhip, notwithſtanding the pretence of neceſſity: How many Ʋzziah-like leprous foreheads would be found amongſt us,2 Chr. 26.17, 18, 19.2 Chr 26:172 Chr 26:182 Chr 26:19 of ſuch that by at leaſt eighty Miniſters of the Lord have beene warned; it is not for them, but for the Miniſters of the Goſpel to offer unto the Lord. But I ſhall conclude this Character as a juſt cauſe to irritate our humiliation before the Lord with that obſervation of reverend Doctor p. 129Hall upon a caſe not much unlike this, though ſomething different: It is a dangerous thi… in the ſervice of God to decline from his owne inſtitutions; we have to do with a power which is wiſe to preſcribe his owne worſhip (in matter and forme) juſt to require what he hath preſcribed, and powerful to revenge what he hath required.

The ſixth and laſt Character which I ſhall note to you,Blow at the root Obſerv. 8. p. 157. and I will but briefly note it, is doleful conteſts for univerſal Tolerotion of all religions, which (a wi…e obſervant) notes is nothing elſe but the putting of the true Religion out of all protection, whileſt therein Satan labours to exempt, priviledge, and for ever to ſecure his Agents and Brokers (the Seminaries and Teachers of ſoul-murthering doctrines) from being moleſted, diſcouraged and diſturbed in his work by any Government and Diſcipline Eccleſiaſtical or Civil; whereby the hands of all in power are bound up (or rather cut quite off) that they may never be able to ſerve God as they ought in the protection and propagation of his Goſpel and worſhip: who ſeriouſly conſiders the ſtrict Lawes the Lord left the Jewes p. 130for the keeping of them to his true Altar, and ſees not univerſal liberty leading from the ſame, to be ſinful: nay, who conſiders mans novellous nature, and ſees not a neceſſity of being kept to ſome one Religion by authority, knowing men are naturally bent to mint Gods ſervices in their owne braine, and to go a whoring after their owne inventions, to the building of Altars beſide the Altar of God: Was this ſinne ever acted in Iſrael, where the ſword was ſharp and ſevere againſt innovations? The ſame may be demanded concerning the Chriſtian Churches, and upon the contrary, was not this impiety evermore the effect of impunity and univerſal liberty?

I have done with the firſt part of the enquiry, whether in the mideſt of us Altars may not be ſeene beſides the Altar of God? which we have too much cauſe to conclude in the affirmative: I have alſo noted the concomitants as Characters of this ſin, ſo that the ſubjects of dangerous doctrine: of divining predictions: of dangerous ſeparations: of deadly enmity to Goſpel-Altar-Miniſtery: of diſpenſing divine worſhip without due call: and of doleful conteſts of Toleration of all p. 131religions; may juſtly be more then ſuſpected abettors, advancers, if not actors of Altar-building: and who thoſe are, I leave to the obſervation of the wiſe, whoſe eyes are in their head: and paſſe forward to the ſecond matter of enquiry in order to our humiliation.

The ſecond thing to be enquired, for the defect of which we are to be humbled in the preſence of a God of jealouſie, is, Whether the ſincere worſhippers have or do according to their duty ſee to this ſinne of Altar-building? wherein we might enquire after their ſenſible obſervation of, and affectation with the ſin: their ſeaſonable caution, and ſerious counſel to deſiſtance; their ſpeedy accommodations of their brethren in matter of accidental temptation: and their zealous reſiſtance of the ſin according to their places, which was before noted to be acts of this duty in the religious Iſraelites: but inſtead of a ſpirit faithfully diſcharging theſe duties, it were well, if to our griefe, and Gods great diſhonour, ſome that have, and eminently do profeſſe to the worſhip of the true God in truth, and whoſe places more eminently engage their priority in ſuſpecting p. 132and ſeeing to innovation, ſuperſtition Altarbuilding were not to be ſeene.

Firſt, ſtaid by their ſelf-intereſt from furious driving (with a ſeeming zeale for the Lord of Hoſts) againſt the Altars and Prieſts of Baal, ſuffering Jehu-like, Jeroboams Calves at Dan and Bethel, and the high places thereof to ſtand unremoved and unrebuked, if not unobſerved as to their ſinful nature, ſo ſoone as the houſe of Ahab is ſubverted and themſelvs eſtabliſhed in the high places of the Kingdome: as if Prelatical innovations and ſuperſtitious ceremonies were to be deſtroyed as obſtructors of their honour and high enjoyments, not as of a ſinful nature of humane invention, and againſt divine preſcription: alas! how many may we fear are ſo blinded with golden thrones and great revenues, rhat they cannot ſee (or rather will not) and ſo deaſned that they cannot hear the reports of Apoſtaſie, backſliding, error, hereſie, and erected innovations, whereby they depart from the Lord to build Altars beſides his Altar.

Secondly, if they be ſeene and heard, p. 133are not ſome that ſhould be covered with ſhame, and ſit in ſorrow for ſo grievous a guilt, and greatly provoking ſin: rejoycing and readily ſolacing themſelves, and with Altar-building Iſrael, Ex…. 32.18ſhouting not for grief, but great joy: counting, and calling it a glorious liberty of conſcience: reputing the time of the Toleration thereof the glory of Goſpel-dayes, rebuking the rebukers of ſo groſſe profaneneſſe; nay, and what is worſt of all, with brazen faces, and as given up to ſtrong deluſions, think they do God good ſervice that ſo do: preſſing into the preſence of God with ſolemne praiſes, as if God were an object of confuſed adminiſtrations:Contemplation on the golden Calfe. and direct oppoſite worſhips: May we not with ſorrow conſider with Doctor Hall, that it is a miſerable thing for Governours to humour people in their ſins, and inſtead of mak ng up the breach, to enlarge it? Do we not know that ſin will take heart by the approbation of the meaneſt looker on? but if authority once ſecond it, it growes impudent.

Thirdly, ſome ſeeing the ſinne, and ſaying in their hearts, would it might not be, remaine ſinfully ſilent, not conſidering p. 134that the wicked are apt to interpret the ſilence of God himſelf as an argument of allowance:Pſa. 50.22Ps 50:22 and that he that ſees the wickedneſſe of the wicked when duly called to ſpeak, and warnes not from the ſame,Ezek. 3.18. Acts 2.26.Ezek 3:18Acts 2:26 is chargeable with the guilt of the ſin, and reſponſible for the blood of the ſinner: How farre is this from an Apoſtolical ſpirit, who will ſpeak, though by ſpeaking they create enemies?

Fourthly and laſtly, ſee we not ſome ſpeaking againſt the ſin, yet ſlack in their rebukes, much below the zealous reſiſtance of the Jewes in the text, who mince not the matter, but in down-right termes diſcover the nature of the ſin, and denominate it a rebellion againſt God and us: and dictate the aggravations therof to render it vile, and not only ſo, but with ſword in hand, and reſolution in heart to reduce them to obedience, warne their deſiſtance, but how many Superiours are l ke old Eli in their rebukes? It is an evil report that I heare of you, my ſons, do not ſo evil againſt the Lord. Is it not ſad to ſee in very many families, wives, children, ſervants ſinfully following innovations and humane p. 135inventions againſt the truth and worſhip of God with the ſilence, or at the beſt but ſlack rebukes of their husbands, parents and maſters? whoſe ſovereignty exerciſing its juſt ſeverity, might be an inſtrument of keeping them more cloſe to the Altar that is of divine preſcription. It will be no excuſe in the day of the Lord, for our neglect or coole, lukewarme diſcharge of our duty, to ſay we looked for God to reduce them into obedience to his owne will, when God hath inveſted us with authority, as inſtruments to this end: ſince God himſelfe expects this from man, why ſhould man expect it from God? We might remember, though God could as eaſily have prevented and redreſſed the Altar at Horeb by an immediate hand, yet he ſends Moſes downe the Mount to do it, by ſhewing his ſeverity: ſevere expreſſions of anger againſt Altar-building, do very well become and ſuit with the meekeſt Mo…es.

I have done with the enquiry, I ſhall leave to your ſerious and ſecond thoughts how to finde out the guilt and ſubjects thereof, only if ſuch guilt be found in the Churches of God in the mideſt of us: p. 136that Altars be built, or in building againſt the Altar of God, and not regarded or ſeene unto: it is to us matter of mourning; and to the exciting your humiliation, give me leave to ſuggeſt to you two or three conſiderations as ſo many aggravations of this evil ſo vile in its nature, as hath beene evidenced: but as to us will be found thereby much more vile and grievous.

The firſt thing that may excite our ſorrow is ſuch a motive as is in the ſtory under conſideration: viz. It is a ſinne committed whileſt …od is ſtriking for late iniquity: Is the iniquity of Peor, too little for us from which we are not cleanſed to this day, although there was a plague in the Congregation of the Lord? Joſh. 22.17. What a vile nature have we, that whileſt our wounds are greene for a paſt, to run upon a new rebellion? did not our late dayes abound with ſuperſtious innovations, giving cauſe to the Pap…ſts inſultingly to ſay, we were poſting towards Rome? were not many pious people burdened in themſelves to ſee Surplice-ſervice, Altar-bowing, Eaſtern-worſhip, and the like, introduced to, and impoſed on the Church as abſolute p. 137parts of divine worſhip? Were not many faithful Miniſters for their non-obſervance of ſuch will worſhip ſuſpended, ſilenced, and for their zealous reſiſtance many wayes afflicted? Was not the Lord provoked? did not his diſpleaſure ariſe? have we not felt the weight of his ſtroke, and ſmart of his rod? are our wounds yet healed, our deſolations repaired, and our glory reſtored? O then may it not be grief and heavineſſe of ſpirit to ſee ſome ſo ſoone to be turned from innovations of ceremonies to the bringing in of innovated doctr…nes, from ſuch as were but circumſtantial, and conſerved the ſubſtance of divine worſhip, to thoſe that are fundamental, in danger to ſubvert the whole frame of the divine Altar of Goſpel-worſhip? O how ſad is the echo that (methinks) I hear uttered from heaven againſt England, Why ſhould you be ſmitten any more, ye revolt more and more.

The ſecond thing that may affect our hearts, and engage our hearty humiliation before God for the ſin of Altar-building may be this; that if it be found in the mideſt of us unreſiſted, it is a ſinne p. 138committed under a ſolemne Covenant, wherein we ſtand obliged to the Lord, and with chearful hearrs and hands lifted up to the moſt high God, have ſworne,

That we ſhall ſincerely, really, and conſtantly, through the grace of God, endeavour in our places, &c. the preſervation of the Reformed Religion in the Church of Scotland, &c. And to bring the Churches of God in the three Kingdomes, to the neareſt conjunction and unifermity in Religion, in Confeſſion of Faith, Forme of Church-government, Directory for worſhip, and Catehizing, &c. Artic. 1.

Secondly, We ſhall in like manner without reſpect of perſons, endeavour the extirpation of Popery, Prelacy, &c. Superstition, Hereſie, Schiſme and Prophaneneſſe, and whatſo…ver ſhall be found contrary to ſound doctrine, and the power of godlineſſe, &c. that the Lord may be one and his Name one in the three Kingdomes. Artic. 2.

Whatſoever is conceived, and hath beene pleaded by ſome for the ceſſation of the obliging power of ſome Articles in this Covenant, yet I keow not any that have denied its obligation, and yet p. 139binding force in theſe Articles, and to theſe duties, unleſſe it be ſuch as profanely jeſting with the whole, have called, or counted it an Almanack out if date: whileſt therefore we are under the Oath of God, may we not be covered with ſhame to ſee it broken? Oh, can we with comfort remember our paſt condemnation of Vowes violation, and diſpenſations from the obliging power of Oaths in others, and run our ſelves under the ſame guilt? O perfideous Nation that will keep no promiſe made, though to the God of faithfulneſſe! O perjurious people, whom ſacred bonds cannot binde, nor ſolemne Oath oblige! Can you without bluſhing look upon the Covenant hanging in the places of Aſſemblies, it may be many of your names ſubſcribed to it, as an evidence of your ſolemne obligation by it: and remember that whileſt you have ſworne uniformity, you propagate, or at leaſt indulge multiformity of Religion? whileſt you have ſworne the extirpation of Baals Altars, do you countenance or carry on the erection of Sup…ſtition, Hereſie, Schiſme? whileſt you have ſworne to endeavour that the Lord m…y … one, and his Name p. 140one: Do you caſt his worſhip according to your wills, and caſt off his owne ſtanding rule, and indulge mens worſhipping him, and profeſſing his Name according to their corrupt fancies, pretended to be conſcience? think you not God to be a God of jealouſie, that will, and of power that can avenge the quarrell of his Covenant? Againſt what ſin hath his ſeverity beene expreſſed ſo much as thoſe ſins that have beene acted after, and againſt ſolemne Oaths? Let us with ſorrow and ſhame remember that the Lord was wroth with Iſrael, and put them out of his ſight, becauſe they forſook his Statutes and his Covenant: and made Calves, and built Altars unto them contrary to his commandments, 2 Kings 17.15, 16, 17. and their obliging oaths.

But thirdly, we have the more cauſe to be humbled before the Lord, for that the ſevere judgements of God may ſeize upon us, and we have cauſe with feare to expect them: I have before noted that Altar-building doth incurre Divine diſpleaſure, and ſubject a people to the fury of the Lord: how may we mourne to ſee the ſin acted and allowed, which p. 141is the ſad omen of approaching miſerie.

Fourthly and laſtly, this may affect our hearts, and fill us with ſorrow, that ſinful Altar-building is a ſad provoker and ſymptome of the Lords departure; Jer. 6.8.Jer 6:8the laſt, but heavieſt of his judgements. God will ſtay and threaten many miſeries before it come to a leaſt my ſoul depart from you: I cannot but much obſerve the words of Phineas in this ſtory, when the two tribes and halfe vindicated themſelves from the jealouſie of their juſtly ſuſpicious brethren concerning their Altar-building,Rectè colligunt allegati ſehov…m apud Iſraelitas preſentem …ſse quia …e igionis conſenſus adhuc ab ipſis colitur Maſ. …n loc. This day I perceive that the Lord is among us, becauſe ye have not done this treſpaſſe, Joſh. 22.31. which words do clearly imply, that Altar-building againſt Gods Altar, is an undoubted argument, not only of Gods future, but preſent abſence: for if by unity and conſent in divine worſhip Gods preſence be argued; by the rule of contraries, difference in, and diſſent from divine worſhip muſt needs argue his abſence: Contrariorum contraria eſt ratio: Contrary reaſons enforce contrary aſſertions. O then, my brethren, is it not a woe to us, p. 142that God is departed from us, certainly Gods departure in reſpect of his counſelling, ſin curbing, guiding and directing preſence, is a ſad preſage of his departure in reſpect of his bleſſing, preſerving, protecting preſence: the finall abſence of God is hell it ſelf: then every with-drawing of himſelf muſt be a ſpark of that fire: Happy is the man or place with whom God ſtayes to chide; for whileſt he ſtayes to reprove, there is favour in diſpleaſure; but when he leaves either man or Church, there is no hope but of ſin and vengeance▪ the withdrawing of divine preſence is notbing elſe but the preſence of his wrath: O can we read the Schiſmes, Errours, Hereſies, and many innovations in the mideſt of us; thoſe ſad effects and ſymptomes of divine withdrawing, as written in moſt legible characters without grief in our hearts, and tears in our eyes; nay, with a loud cry of golden liberty, and glorious times? O let us ſmite upon our thigh, and ſay, What have we done? Let us ſit in the duſt and ſigh: Let us call for the mourning women, that they may lament: conſidering that the moſt p. 143heart-piercing and doleful tune that ever Altar-building Iſrael did lamentingly expreſſe as the very height of their maladies and calamities, was the Comforter that ſhould relieve my ſoul, is farre from me, Lam. 1.16.

The ſecond Uſe that I ſhall make of the Point, is of exhortation unto ſuch as profeſſe (but are ſuſpected in the Church of God) to be ſincere worſhippers of God: and unto them I would in the Name of the Lord deſire to think well of their brethrens jealous enquiry after their courſes, and ſuſpition of their rare and unuſual practices ſpringing from unknowne principles: and with a ſpirit of meekneſſe beare their juſt reproofes and Chriſtian cautions, compoſing themſelves to give an account unto their brethrens demands, and readily to declare the grounds and reaſons of their more then ordinary undertakings: I do not deny but juſt actions may be unjuſtly ſuſpected and condemned to be ſinful: but if this jealouſie can plead ignorance, it will thereby expect juſtification rather then cenſure: animoſity of ſpirit, and outcries of violence and p. 144bitterneſſe againſt the modeſt demands of jealouſie doth very much argue guilt: for it is an obſervation as true as common, Innocencie fears no trials. We ſhall finde an example in this very ſtory worthy imitation, the ten tribes and a half heating of an Altar-building-work, by their Ambaſſadours make a ſevere expoſtulating, reproving demand of the ground and end of ſo ſudden, ſtrange, unconſulted, and undeclared action: yet we here have no complaints of violence, bitterneſſe, or cenſoriouſneſſe, but a ſpeedy and meek ſubmiſſion to their brethrens demand, readily declaring their motive to this work (viz.) to engage poſterity to Gods Altar before the Arke, their end in the erecting this Altar to be, that it may be a witneſſe of their relation to the God of Iſrael: Where is the ſpirit of brethren which ſhould engage a ready ſatisfying of the ſuſpitious demands of brethren? Where is the ſpirit of due ſubjection to the authority of the Churches, which ſhould declare principles and practices, and ſubmit them with meekneſſe unto triall? If brethren ſtand at diſtance from ſuch p. 145and expreſſed offence againſt their ſingular unuſual courſes, may they not reflect upon themſelves, and conclude it to be a ſelf created croſſe, whileſt in pride or peeviſhneſſe they refuſe to declare and ſubmit to cenſure the ground and end of their ſtrange proceedings? Have not many a Phinehas both joyntly and ſingly deſired of ſeparating congregational brethren, a platforme of their pretended way of Chriſt, a ſum of their ſetled principles to which they would ſtick, without making new light old: an expreſſe of the rules drawn from Scripture, which ſhall regulate their practice and proceedings ſo different from their brethren, if I may not ſay dividing from the body of the Church of God; that they might be compared with the patterne in the Mount, the Scriptures of God, by which all the way of the Churches muſt be judged? O that I might once more intreat in the name of the ſincere worſhippers at Gods Altar, though not ſo immediately delegated as was Phinehas, or ſome of the Miniſters of Gods Goſpel-Altar that have demanded it) that they would at laſt (after all their proteſtations, that they would walk cloſeſt with Ch…iſt according to Goſpel-rule, p. 146and Apoſtolical practice: their ſolemne promiſe to their brethen, the performance of which hath been long, though in vaine expected:) approve their brotherly affection, and a due ſubjection to the authority of the Churches of Jeſus Chriſt, by drawing up a plat-forme of the way in which they walk: accommodating their brethren with the principles that rule their practice, ſubmitting the ſame with alacrity, and meekneſſe, unto trial: that an inability or unwillingneſſe to diſcover the ſame, ſtirre and ſtrengthen not ſuſpition, and give us cauſe to conclude them Lucifugae Scripturarum, decliners of trial. Let me once more note to them this is neceſſary, that their principles may juſtifie or condemne the practice of ſome that have taken up the profeſſion of Chriſt in their way; for if we muſt gather their principles from preſent practice: their gathering Churches out of Churches: their covenant-admiſſion into Church-memberſhip: their private mens preaching and adminiſtration of Sacraments, with the Schiſme they have made from that one body in which they were baptized: we cannot but be jealous with a holy jealouſie, that they do at the leaſt formally p. 147build Altars againſt the Altar of God.

The ſecond exhortation which may rather be a dehortation, is unto ſuch as are turned aſide from the holy command, and do either materially, as the Pap…ſts and others; or formally, as congregational Separatiſts, build Altars beſides the Altar of God: in the Name of the Lord deſiſt your work, ſtay your proceeding, ceaſe to build; for your work will finde no acceptance with the Lord. Shall I uſe to you the dialect in the text, Rebel not againſt the Lord and againſt us (your brethren,) to build you Altars beſide the A…tar of the Lord. Conſider that although Gods patience may long beare, and whileſt you offer Incenſe to the Queene of heaven, and corrupt the worſhip of a holy God, you may have plenty of victuals, you may be well, and ſee no evil; yet fury will be provoked, and take away corne, and wine, and oyle, &c. Hoſ. 2. Conſider, and lay it ſeriouſly to heart, that offering falſe fire to the true God, and adoring a falſe god, are Homogeneal, of the ſame nature, Altars againſt God: God is provoked to jealouſie by the rivality of falſe worſhip, as well as of falſe gods.

p. 148I ſhall not I hope againe need to open the fury of the Lord provoked by, and expreſſed againſt this ſin: only let me in general note to you, that God hath reſolved to cover Altar-builders with ſhame, and fill them with bluſhing, notwithſtanding his long ſilence he hath reſolved that they ſhall be aſhamed of their ſtrange ſacrifices, Hoſ. 4.19. and of the Oaks which they have made, and the gardens which they have choſen, Iſa. 1.29. Know, that if any will preſume to ſtep out of his calling, and ſpeak in the Name of the Lord, uncalled; that God hath ſaid, who both can and will ſee it done: The Prophet ſhall be aſhamed every one of his Viſion; and in their ſhame ſhall ſay, I am no Prophet, I am an husbandman; for men taught me to keepe cattel from my youth, Zech. 13.4. I ceaſe to admire, & cannot but adore the juſt dealing of a righteous God, that the doctrine & practice of the Nicolaitans was uſually an attendant, or effect of the Hereſies and Innovations of the Primitive times, and that ſinful ſeparations and Altar-building innovations in matter or in forme, hath produced indulgence of filthy and abominable Ranting principles and practices in our dayes: when I ſeriouſly conſider p. 149that ſad denunciation of this ſhameful judgement in Hoſ. 4.12, 13, 14. The ſpirit of whoredome hath cauſed to erre, and they have gone a whoring from under their God, they ſacrifice on the tops of the mountains, and burne Incenſe upon the hills under the Oaks, &c. Therefore your daughters ſhall commit whoredome, and your ſpouſes ſhall commit adultery: I will not puniſh your daughters when they commit whoredome, nor your ſpouſes when they commit adultery: for themſelves are ſeparated with whores, and they ſacrifice with harlots. Take heed leſt God ſay unto you, as he once ſaid unto Ephraim, becauſe they have multiplied Altars to ſinne, Altars ſhall be unto them to ſin, Hoſ. 8.11. For pretended piety in the increaſe of Altars may be juſtly puniſhed with obduracie in the ſin, that God may ſay, Seeing they will introduce ſinful innovations contrary to divine preſcriptions, they ſhal ſo do to their ſhame and ſin. The Lord perſwade the hearts of ſuch as ſuperſtitiouſly build Altars in matter or forme beſides the Altar of God, to returne and ſincerely ſpeak the language of repenting Ephraim, What have I to do any more with Idols? So, what have we to do any more p. 150with Altars, Innovat…ons, humane inventions? we will wait on, and follow after divine preſcriptions.

The third and laſt exhortation is, to ſuch as are ſincerely, and indeed worſhippers of God at his own only Altar, holding faſt the Covenant of God walking according to divine commandment, and keeping communion with the Churches of God; them I would exhort in the Name of the Lord to stick cloſe to the Altar of God, and ſet your ſelves in your ſeveral places againſt ſuch as build Altars againſt Gods Altar: Let not your ſouls be unſtable in the wayes of the Lord, declining divine preſcriptions, and embracing humane inventions, and ſuperſtitious innovations: Let the world witneſſe you to be conformable Non-conformiſts, who not conforming to ſome Canons and Cuſtomes of the Churches, contrary to, and inconſiſtent with the Canon of Scripture, yet readily conforme to the worſhip in matter and forme, compoſed according to the patterne in the mount, the Word of God, conſerving the unity of, and communion with the Churches of God, that continue the Altar according to divine preſcription: ſet your zeale againſt p. 151ſuperſtition, ruſhing from extreme to extreme, ſchiſmatical ſocieties, and heretical principles, and practice; proclaime ſincerity, and not ſchiſme; following after purity in divine worſhip, and not faction: to have been the cauſe of that non-compliance which expoſed you to the unjuſt charge of Puritaniſme, and ſeparation from the Temple and Altar of God. Oh be perſwaded to ſhake hands with ſuch as ſhake hands with God and his worſhip. If any will cry, the people are all holy, to the decrying of Goſpel-Miniſtery, conclude them too prophane for you to joyne with. Let not example, or eminent profeſſions of piety perſwade you to receive principles or practices unproved. Be ſure to follow the counſel of God, to go forth by the footſteps of the flocks, and to feed their kids beſide the ſhepherds tents, when you are in danger to turne aſide by the flocks of Altar-building companions: for unity to, and (as Diodate notes) imitation of the true Churches of Chriſt, is a preſervative againſt Apoſtaſie to Idolatry. If the ten Tribes would drive to the Altars at Dan and Bethel, draw (with the Levites, and all that ſet themſelves to ſeek the Lord) p. 152to Jeruſalem, to ſacrifice to the Lord at his own Altar: though with the loſſe of your Cities, Suburbs, and ſweet enjoyments: though Iſrael play the harlot, let not Judah offend; come not to Gilgal to tranſgreſſs, nor to Bethaven to ſwear by the Lord: put your ſelves in dayes of general Apoſtaſie, to be hid amongſt the thouſands of the Lord that bow not the knee to Baal: and under the protection of that God, that can reſtraine the fury of the fire, and rage of roaring Lions, when let looſe againſt his ſervants for their adherencie to his Altar and worſhip; manifeſt your ſelves approved in the Lords Sanctuary, now Hereſies are abroad, to a diſcovery of the unfound. Will it not be an anſwer of confidence and comfort to the Lords demand in a day of general defection and dolor,1 Kings 19.10.1 Kgs 19:10 The children of Iſrael have forſaken thy Covenant broken down thine Altars, and ſlaine thy Prophets, and I, even I only am left alone? Is not conſtant adherencie to the ſincere worſhip Altar of God commended to us by a cloud of witneſſes, who ſuffered moſt exquiſite torments for the ſame, not only by the Jews and Pagans, profeſſed enemies to the Altar of God; but alſo by the Donatiſts, Navatians p. 153and Arrian Heretiques, apoſtatized from the truth of divine worſhip, beſides Papiſts and Germane Anabaptiſts, who baptized ſuch baptiſmo flaminis with fire, as would not be according to their fancie baptized baptiſmo fluminis with water; ſo that you ſee the counſel of God and cloud of witneſſes in the Church, charging you to take heed of will-worſhip, humane inventions, Altar-building beſide the Altar of God.

Not only are you to be exhorted to ſtick cloſe to the Altar of God, and take heed of declining to, or turning after falſe Altars; but alſo in your places, according to your capacity, ſet your ſelves againſt the ſin of Altar-building, ſenſibly obſerving, ſadly bewailing, and ſpeedily ſuppreſſing the ſin in ſuch as act, or advance it. Never let it be ſaid that profeſſed worſhippers at Gods Altar ſhut their eyes at the increaſe of Altars againſt God, and remaine ſilent under the ſleighting of divine preſcription, and ſinful innovating of ſuperſtitious matter or formes in the Lords ſervice. Sad is the age in which we live; for that Chriſtianity muſt be approved by apologizing for, nay, appearing in the defence of univerſal liberty of p. 154all, or any way of divine worſhip: and moderation made to conſiſt in a mincing and extenuating of this ſin of Altar-building; nay, in a poſitive ſilence as concerning it: as if Moſes heart might not be ſoft towards Iſrael, whileſt his fury is hot againſt their Calfe and Altar: or Paul let his moderation be known to all men, and yet fervently ejaculate a Would they were cut off that trouble the Churches by their Altar-building ſuperſtitious doctrines. Be not deceived, my brethren, ſins complaint of violence and bitterneſs, muſt be no check to ſincere zeale: what if many things accompany Altar-building which are of the Lords own drawing and directing;Halls Contemplations on the Calfe at Horeb. may not Moſes more hate the golden Calfe wherein is engraven the Idolatry of the Iſraelites, then honour the Tables of ſtone, wherein God had engraven his Commandments, and long more to deface the Idol, then care to preſerve the Tables? What ſoul knowes the right nature of zeale, and ſubſcribes not to that unqueſtionable truth, that every man quoad captum, in their places, according to their powers, are bound to defend the Altar of God againſt all contrary Altars of humane erection? conſidering the ſword p. 155put into the hand of the Magiſtrate, the cenſures into the power of the Church, not only to be uſed againſt ſins of the ſecond, but alſo of the firſt Table: and ſee not ſufficient reaſon to ſet it ſelf againſt (much leſſe to countenance and indulge) ſuch as ſet their poſt by Gods poſt, their threſhold by the Lords thr…ſhold. The general commands of God to deſtroy the Altars and places built againſt his, with the exemplary zeale, not only under the Law, but alſo und…r the Goſpel of Civil as well Eccleſiaſtical powers, may be forcible inducements to the reſiſtance and reſtraining of Altars againſt Gods: as of Conſtantine, Theodoſius, Valentinianus and others; expreſſely decreeing, that in all places, and throughout every City the Temples be ſhut up, and liberty be denied to wicked men, to have acceſſe thither to commit Idolatry: as alſo that men be reſtrained from making ſacrifice, whereby they reſtrained falſe Altars, though I confeſſe they compelled not to the Altar of God,Bulling. 2. Decade 7, and 8. Ser. I ſhall never owne or indulge ſuch Papal cruelty, as did drive with whips the Pagan Natives in America to the font to be baptized before they were catechized in, and convinced of the p. 156doctrine of Jeſus Chriſt,Ferus in Decla. in Joſh. 22. Vtinam talis zelus in nobis eſſet, & quidem non unum …ltare erectum videmus, ſed innumera.Josh 22 & divine worſhip: yet I wiſh Ferus wiſh that men in power in republiques might imitate the Magiſtratical zeal of theſe Emperours, in nor only reſtraining Heatheniſh, but alſo Arrian Heretical Altars, and contending for unanimity in divine worſhip among ſuch as have laid hold on Gods Covenant, & are profeſſed members of the Church: and that the authoritative Aſſemblies of the Churches would follow the foot-ſteps of the Apoſtolical Councel at Antioch, againſt the Altar of Circumciſion: the Synods in Aſia, at Ancyra, at Antioch, in France, held againſt the Montaniſts Altar-building Heretiques, when and where they excommunicated Montanus: Synods at Rome in Anno 246. and 254. againſt Novatus and his Hereſie: at Antioch to the ſuppreſſing and condemning the Hereſie of Paulus Samoſatenus, and of the Nicene and other Councels againſt the Arrian Hereſie: and alſo the authority that Jeſus Chriſt hath left in his Church to the rejecting of Altar-building Heretiques after the firſt and ſecond admonition: the charge of particular Elders of the Churches is charged on the Elders of Epheſus, in them on all others to look to p. 157the Churches of God committed to their charge, that they follow not ſeducers, which may ariſe from among themſelves to draw aſide diſciples after them.

Let us take heed of adding ſilence or ſinful indulgence of Altar-building (as the more ſad ſymptom of Gods departure) to the too many eminent and too evident ſignes thereof extant in the mideſt of us: what a black but of blemiſh was it to Aſa, Amaziah, and other reforming Kings of Judah, That the high places were not removed, but the people yet did ſacrifice? Will it not then be regiſtred to all ſucceeding ages to the infamie of our begun Reformation, that Altar-building was acted by ſome eminent zealots therein, and ſuperſtitious doctrines and practice eminently indulged by univerſal Toleration? The late liberty of innovating ſuperfluous and ſuperſtitious ceremonies conſiſtent with the ſubſtance of divine worſhip, though unfit to be annexed, was reputed a poſting towards Popery: but I am ſure, ſuffering, and not ſuppreſſing Schiſmes, all ſorts of doctrines, though never ſo diſſonant to divine dictates, and liberty to embrace any religion without the eſtabliſhing the Lords Altar, is, & will p. 158be found to be the high-way to Atheiſm. The Miniſters of the Goſpel generally throughout the Nation, not many yeares ſince, acted by a ſpirit of zeale, did**Their Atteſtation to the ſolemn League & Covenant, againſt Errors, Hereſies, Sſchiſſmes, and the toleration thereof declare againſt Schiſme, Errours, Hereſies, and the protection thereof by univerſal Toleration: Oh my brethren, take heed you loſe not your firſt love: be intreated in the fear of the Lord to know the authority with which Chriſt hath inveſted his Churches, and entruſted you to the defending of his Altar, when Magiſtrates will not (nay, it may be there is no Magiſtrate for to) do it: unite you together in the fear of the Lord, exhibit and exerciſe the Diſcipline of the Lord in the mideſt of his people. Let not the bounds of Suſpenſion and excommunication be utterly removed, as if never placed by the Lord about his holy Mount: Let the men of the world ſee that Chriſt can have a Church in a Nation formally no Nation, but a Chaos of confuſed people: ſecond your atteſtation with a firſt and ſecond exhortation to Altar-builders, if they will not ceaſe, follow them with rejection and cutting off from the Sanctuary of God. Conſider ſeriouſly, that if the having in the Church them that hold the p. 159doctrine of Baalam, and of the Nicolaitans: and ſuffering the woman Jezabel, which calleth her ſelf a Propheteſſe, to teach and ſeduce the Lords people: be the few things that God hath againſt us; we ſhall have cauſe to fear that we ſhall follow the ſeven Churches of Aſia in their ſad rejection for following them in ſinful Toleration. Let therefore the Prieſts and Princes; nay, all the people of Gods Iſrael ſay to ſuch of their brethren, as they ſuſpect to depart from the Lord; nay, and according to their capacity, labour to effect it, that they may not rebel againſt the Lord, and againſt us, to build an Altar beſide the Altar of the Lord.

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FINIS.

End of the text · Zachary Crofton, The Saints Zeal Against Sinful Altars (1655)