A fresh suit against human ceremonies in God's vvorship. Or a triplication unto. D. Burgesse his rejoinder for D. Morton The first part

SECT. 17.18.19.20.21. Concerning the Brazen Altar, built by Salomon. 1. King 8.64.

1. THe Defender bringeth for instance, a Braze•• Altar, built by Salomon. It was replied, that in the Text, ther is no mention eyther of Al∣tar, or Brasse, or Building, but onely of Sanctifying the inner part of the Court. The Rejoyner answereth, tha•• ••he word Brazen slipt in by oversight; the Court may well be called an Altar, in respect of praesent use. The Rej. before, upon farr lesse occasion, talked of slipper•••• trickes, &c. but I leave this slipping in, and out, unto the Readers censure, so that no advantage be made of it, in prosecution of this Instance.

2. Yet because not onely the Defender named a•• Altar, but the Rejoynder also mainteyneth it for good let us see, what may be answered unto the Replier hi•• collection therfrom; namely, that if man may on hi•• owne head appoint an Altar (as they say) then man may appoint not onely accidentall worship, but also suche a•• is greater then some essentiall worship; because the Alta•• which sanctifieth the Offering is greater, then the Offering Mat. 23.19? The Rejoynder heer accuseth the Replie•• for want of Iudgement, in this allegation: because tha•• which our Saviour sayth, is proper to that one onely Altar

in the Temple, by reason of the speciall command of God to use them, and their superadded mysticall signification: wheras other Altars were onely permitted, and so helpes to the Offe∣rings, but not sanctifiers of them; nay they were sanctified by the Offeringes; as also the Altars of Gods appointment, in the time of Moses, Salomon, Ezra, and Machabeus, were first sanctified by the gift that was offered on them, and so installed in their peculiar privilege, of sanctifying the Gifts which were afterwards offered upon them. For all this, no consent is shewed of any Divine: Onely we are bidden to see Zanchie, de Redem. lib. 1. cap. 16. thes. 2.3. Now 1. Zanchie hath nothing to the Rejoynder his purpose: he doeth not distinguish betwixt Altars commanded and Al∣tars permitted: but sayth of the commanded Altars, that they were annexed unto the acts of worship. And so he doeth of the Arke it selfe, and all the principall & most essentiall meanes appointed by God. What can the Rejoynder make of this? 2. The speciall command of God was as well for the Offeringes, as for the Altar: so that cannot be the reason, why the Altar did sanctifie the Offering, more then the Offering the Altar.

And the same aequalitie is in the superadded mysticall, and typicall signification. 3. I am sory to hear from D.B. that the Altars built by Abraham, Iacob, &c. before Moses, were onely permitted. He may as well say, that all the Sacrifices before Moses, were onely permitted. Bel∣larmine himself, de Eff. Sacr. lib. 2. cap. 31. confesseth, that they were by inspiration, and impulsion Divine: and all our Divines, disputing against Papists about will-worship, make that Divine instinct, for substance, a Di∣vine

command. 4. How could Altars be sanctified by Offeringes, when the Offerings themselfs were not in state of sanctification actually, and properly, before they came to the Altars? He that left his gift at the Altar, that is ready to lay it theron, and then went to be reconciled with his brother, had not yet actually sanctified the same. 5. The Altars of Moses, and Salomon, were not first Sanctified by Offeringes upon them, but by Moses his Annoynting: the manifestation of Gods glorious praesence in a Cloude, filling the Tabernacle, and Tem∣ple: and by that fire which came downe from heaven to consume the Sacrifice. Ex. 40. Lev. 8. & 9, 1. King. 8. 2. Chr. 7.6. If Salomons sanctified Court▪ did not sanctifie the Sacrifices offered theron, then eyther those Sacrifices were lesse holy, then those which were offered on the Altar, and sanctified therby: or else they had more sanctifying vertue in them, then the other, which did not sanctifie their Altar, as those did their Court. The like may be sayd, and more also, of Abra∣hams Altars, &c. but this is enough.

3. Our first answer is the same that D. Whitakers, D. Sutlife, &c. giveth to Bellarmine (whoe de Pont. lib▪ 4. cap. 19. hath the same objection against Calvin) Quic∣quid Salomon fecit, id Dei authoritate & Spiritus Sancti nu∣tu fecit (sayth D. Whitakers) that is, Salomon did this by Divine authoritie, and instinct of the H. Ghost. The Rej. excepteth 1. that Bellarmine would prove by this ex∣ample, proper, essentiall worship, by man ordeyned. But if he had looked upon the chapter quoted, he might have seen, that the onely quaestion there, is, whether it was

sinne, for men, by their owne authoritie, to erect a new Altar in the Temple? And this the Def. and Rej. with Bellar∣mine denie, against Calvin. 2. He addeth, that all our Divines doe not give this answer alone. As if we also did not follow them, in adding other answers to this!

4. Our second answer (for I will not dwell on wordes) is, that Salomon did this from aequitie of the Law. This is Iunius his answer to Bellarmine, Cont. 3. lib. 4. cap. 9. It was done extraordinarily and by singular occasion and ac••ording to the Analogie of the commune ground, wher∣by they did other things, and it may be by speciall revelation. To this the Defend. answered, that this interpretation overthroweth the former. Nothing lesse (sayth the Replier) because Salomon might be directed, to see, and authorized to follow that aequitie. The Rej. heer, ha∣ving litle reason to oppose, putteth down, in stead of it, great wordes: as this is to confound Ordinarie, and Extra∣ordinarie; Speciall, and Common; Scripture-light, and im∣mediat Revelation; and so hath no sence in it. And what shew of wool for this great crie? May not one be extra∣ordinarilie, specially, and immediatly directed, to see that Scripture-light which in it self hath ordinarie, & common shining? Surely, the Apostles had ex••raordi∣narie, speciall, immediat direction, to see the meaning of divers passages in the ould Testament (as the allego∣ricall meaning of Sara and Hagar, Sinay and Sion, &c.) which was before conteyned in the Scripture.

Yet (addeth the Rejoynder) Salomon (by this reason) needed no speciall Authoritie. Whiche I grant, if he be considered as a perfect man; but if he be conceived as

Peter, who after hee was sent unto all Nations, needed after a Vision from Heauen, to send him vnto the Gen∣tiles, then this consequence is nothing worth.

4. Passing over the third answer (in pitie) the fourth is, that this sanctification of the Court by Solomon, was no addition of a divers kinde. This is Danaeus his an∣swer to Bellarmine, Cont. lib. 1. cap. 19. To this the Defender answered nothing, which either the Replier thought worthy any answer, or Rejoynder of impro∣ving. So that I need not adde any thing to it, but onely a fitting explication which I finde in Tostatus (in 3. Reg. cap. 8.) thus expressed: It was lawfull to do•• what Solomon did, because though it were forbid to offer sacrifice elsewhere then at the Altar of whole burnt-offerings; yet now upon ne∣cessity it might be, when the Altar was not sufficient to hold all. Nor did Solomon against the Law, because now sacrifices were burnt at the Altar, and on the Altar together, and so the whole Court of the Priests was in a manner but as one Al∣tar, and the intent of the Law was no other, then that they should not offer in divers places, but heere was but one conti∣nued place.

Notes

• Hoc factum est extrà ordinem, & occasione singulari, on necessitate prasenti, cui per analogian communis juris, prospectum e•••• a Salomone, Rege: forté etiam particu∣lars revela∣tione.
• Licin•••• fuit quod 〈◊〉〈◊〉 So∣lomon quia, licet prohibi∣tum asset, of••erri sacrificia alibi, quam in Alta∣ri Hol••causto∣rum, tamen nunc ex neces∣sitate, licuit, cum non possint capi sacrificia super Altar••. Etiam non videbaturagi contra legem: quia nunc cre∣mebantur sacri∣ficia apud Al∣tare, & simul in Altari, & ••ic videbatur totum Atrium Sacerdo••••m esse tanquam unum Altare. In∣tentio autem Legis erat, ut non offerreren∣tur sacrificia in diversis locis.