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 are 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 Exâ— 32.18 shouting 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 that the wicked are apt to interpret the silence of God himself as an argument of allowance Psa 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 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 inventions 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 luke-warme 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 Moâ—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 that 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 â—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 Papâ—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 parts 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 doctrâ—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 committed 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-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 whatsoâ—ver shall be found contrary to sound doctrine and the power of godlinesse c. that the Lord
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 sinful 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. 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 heighâ—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 the 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 strâ—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 and imitate the pattern of Gods patience in warning and 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 Gospel of Christ who will rather never eat flesh then any shall thence take occasion to refuse or recede from Christianity who will â—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 râ— 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 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 as 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 * Judaei neminem proselytum faciebant donabantâ—e jure suae gentis nisi prius sâ—se circumcidisset Legem Mâ—sâ—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
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 to 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 then 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 Magastro-mancer 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 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 a 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 Jewes 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 is 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
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 the 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 Achan 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 out the feared differences that might grow by the distance of their possession from v. 21. ad 30. 5ly 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. 6ly The peoples denomination of their finished Altar according to their declared end of its erection v. 3â— 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 â—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 If 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 the 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 Altar 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
done according to the prescribed forme of God 1 Sam. 15.22 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 up 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. 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 Vzzahs 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 of 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 Church of Corinth will engage a sincere Paul to affirm positively it is 1 Cor. 11.20 Negat eos tunc edere Coenam Dominicam quia illegitimè edere sit non edere Par. in loc 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 it 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 thereunâ—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 built 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 sâ—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 the 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
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 according 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 exprâ—ssions of their pride as in Is â—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 othâ—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sâ—d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prâ—hibet apostolus quales etant Cateâ—humeni Calv. 1 Tim. 3.6 where he adviseth that a Bishop be not a novice ungrounded 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 this 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 it 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 this 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 Magistracie 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 2â— This cursed principle of self-advancement
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 in 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 Psal 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 wills 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 the * As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 the 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 conceiving 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 then 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 judgements 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 1 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 Common-weale 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 to 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 Lord 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 destructive 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 Aleaxndriâ— 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 from 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 Church 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 things 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 pecâ—cantes atrociter puniri perdi postulat illinc immensa misericordia bonitas quae non vult mortem peccatoris sed ut convertatur vivat Paâ— in Hos 11.8 Hac particula ostendit Deus quid meriti sunt Israeliâ—e jam se propensum esse ad sumendam poenam quâ dignisunt non tamen id sine poenitentia vel saltem dubitatione Calv. in lâ—â— 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 with 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 criâ—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 fieldâ— 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 mercie 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 advanced 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 of 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
authority of the Scriptures With the Arians to deny Christ his 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 the 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 t is 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 Citie the Prophet Isaiah joynes Iacobs being full with the manners of the East Deute 18.10 11 12. Isa 44.25.57.12 13 14 and 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 workâ— 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 precuâ—sor of Errors Heresies Schismes and saddest corruptions in the doctrine 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 Astrology 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 conclusions 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 Religâ—on the secrets of conscience the command over Devils the vertue of miracles the efficacie of supplications and the state of 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
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 prâ—phecieâ— 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 the 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 fruits 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 superstition innovations Altar-building against Gods Altar as the sad attendant on or effect of Star-gazing and wheresoever we see in divided parties exercâ—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 say 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 Is 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 redeÌ„ptos 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 theÌ„ 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 of 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 Independenâ—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 Gods 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-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 with 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. the 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 from 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. 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 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 Apostâ—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 the 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 objâ—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 preserve 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 and 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
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 binding 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 Supâ—â—stition Heresie Schisme whilest you have sworne to endeavour that the Lord mâ—y 〈◊〉 one and his Name one 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 is 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 the 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 sehovâ—m apud Israelitas presentem â—â—â—sse quia â—e igionis consensus adhuc ab ipsis colitur Mas â—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 that 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 heart-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 bitternesse 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 and expressed offence against their singular unusual courses may they not
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. and succeeding faithful Ministers of the Gospel by the Authority of Christ to withstand the false Apostles Gal. 5.12 Tit. 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 dispâ—re having been done by more able men and that very fully that onely which I would dictate is that in general every professed sincere worshipper of God is to approve himself such not onely 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 onely censures 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 The 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 of 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 17.19 and 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 pâ—aestans affert se contemplandum acriter attente ipsum intâ—â—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 base 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 the 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 pleads 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 onely 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 come 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 but 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 superiority 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. for we see not that they went about to 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