An exposition with practical observations continued upon the eighth, ninth, & tenth chapters of the prophesy of Hosea being first delivered in several lectures at Michaels Cornhil, London / by Jeremiah Burroughs ; being the seventh book published by Thomas Goodwin ... [et al.]

VER. 11.

Because Ephraim hath made many Altars to sin, Altars shall be unto him to sin.

IT was the Charge of God in Scripture, That there should be but one Altar for Sacrifice, and there was a∣nother Altar that afterwards was made for Incense, and no further, in Deut. 12. 3. and 5. ver. There we have the Charge of God that there should be none other made, You shall overthrow their Altars, and break their pillars, and burn their groves with fire, and you shall hew down the graven Images of their gods, and destroy the names of them out of that place &c.

And then, Take heed to thy self that thou offer not thy burnt offe∣ring in every place that thou seest, but in the place which the Lord shall chuse &c. And in Deut. 27. 5. Thou shalt build an Altar to the Lord thy God, an Altar of stones: thou shalt not lift up an Iron tool upon them. And according to which Joshua did, in Joshua, 8. 30. and hence in Joshua, 22. 11. Now for the Altar of God, I shall first shew you a little the mea∣ning of them, and then the reason why God would have but this one Altar, in Exod. 20. 24. there is an injunction of God for the Altar of Sacrifice;* 1.1 An Altar of earth thou shalt make unto me, and shalt sacrifice thereon thy burnt offering &c. Here observe that, That when God would have an Altar made for sacrifice it must be but an Altar of earth, but if it should be of stone,* 1.2 Take heed that thou liftest not up a tool upon it. Why, one would think that to carve and paint the stones and do any thing to make it brave would do bet∣ter, than to have the stones rough; No saith God, what∣soever you may think that to make my Altar brave, by car∣ving of it and painting it, If you do but lift up a tool up∣on it, you polute my Altar; all mans devices in the wor∣ship of God though they be never so pompous they do but polute Gods Worship:* 1.3 And they must not go up upon steps (quite contrary to our high Altars) that their nakedness be not discovered therein: Noting that when we come into the presence of God we should take heed of our spiritual nakedness, and the pride and vanity of our spirits in pra∣yer; God would have them make an Altar so as they might not go up upon steps, lest their nakedness should be discovered. But now in Exod. 27. 1, 2. there you shall find an Altar of Shittim wood overlaid with Brass;* 1.4 you will say, Why was the first with earth and the other with brass? The reason was, because that the one was to be made when they were in an unsetled condition, and the other to be made afterwards when they were in a more stated condition than formerly, and that it might endure a long time. But mark, it must be according to Gods di∣rection,

except God doth reveal that it should be of Shit∣tim wood and overlaid with brass they were not to do it.

And then,* 1.5 the second Altar was the Altar of burnt In∣cense, and that you have in Exod. 30. 1, 2, 3. verses, and that was to be overlaid with pure Gold: that of brass it was, because there was sin offerings to be offered upon it; but now the Altar of Incense it was the Altar that was just before the Vail against the Mercy-seat, where there was only Incense offered, which was to signifie the Intercession of Jesus Christ presenting his Merits, and the Prayers of all his people to the Father: the prayers of the Saints are compar'd to Incense, and there's many things observable about the Altar of God,* 1.6 it is said that there should be four horns, and in Revel. chap. 9. ver. 13. I heard a voice from the four horns of the Golden Altar which is before God. Now Saint John speaks of after-times that should be, he heard a voice from the four horns of the Altar, that is, from all the prayers of the Saints that were in the four corners of the earth, there came a voice from them all and did sound, and did great things in the world. Certainly my Bre∣thren, the prayers of Gods Saints in all the corners of the world is that that makes the world ring. It was a Speech of a learned man, If there be but one sigh come from a gracious heart, it fills the ears of God so that God hears nothing else;* 1.7 nay, that's observable in Revel. 8. 3. about this Altar of Incense, And another Angel came and stood at the Altar, having a golden Censer, and there was given unto him much Incense, that he should offer it with the prayers of all Saints upon the golden Altar which was before the Throne. Thus we see that in our time we are to make use of this golden Altar that is before the Throne, all our prayers are to be offered up upon that which was a Type of Jesus Christ, and our prayers except they be mingled with the Incense which Christ did offer himself upon the golden Altar, cannot be accepted, and likewise that's very observa∣ble

about it that we reade in Exod. 30. 3.* 1.8 that there was a Crown of Gold round about it, to typifie the Intercession of Christ, and the prayers of the Saints; you may see by this that Christs Intercession, and the prayers of the Saints that came from faithful hearts, are accounted the very glory of Jesus Christ, Jesus Christ accounts it his dignity and glo∣ry, to make Intercession for his People, and to take the poor prayers of his People and present them to his Father; he makes account that his Crown is set upon his head, when you exercise your faith upon Jesus Christ that Christ might present your prayers with his Intercession to the Fa∣ther, then you set the Crown upon Jesus Christs head; but when you think to be heard your selves, and do not exercise your faith upon Christ, you do (as it were) take off the Crown from the head of Jesus Christ. And that's very observable, the difference between this Altar that was here enjoyn'd to be made by Moses, and so was afterwards made, and the Altar that we reade of should be in the times of the Gospel.

[ 1] First, Christ he is our Altar in the Gospel, so it is in Heb. 13. 10.* 1.9 We have an Altar that those have no right to eat of it, that serve a•• the Tabernacle; that is, such men as shall pertinaciously still stick to the Ceremonies of the Law, they have no right to partake of Jesus Christ.

[ 2] And then further, you shall find that in the Gospel there is a prophesie of the Altar that the Church shall have, in Ezek. 41. 22. The Altar that was in the Law, the text saith, it was to be a cubit long, and a cubit broad; but that which must be in the time of the Gospel, must be three cubits high, and two cubits long: and this notes thus much, That there shal be a larger extent of the service of God in the time of the Gospel, than in the time of the Law; that place in Malachi,* 1.10 doth much open this, 1. 11. For from the rising of the Sun even unto the going down of the same, my Name shall be great among the Gentiles, and in every place Incense shall be offered unto my Name, and a pure offering: for

my Name shall be great among the Heathen, saith the Lord of hosts.

Another thing observable is, It was set before the Vail by [ 3] the Ark of the Testimony, before the Mercy-seat. It was to stand in the holy of holiest, but just before the Vail, right against the Mercy-seat; and by this you must be helped to under∣stand that Scripture in Heb. 9. 4.* 1.11 which (as some under∣stand it) seems to have some variety from this,* 1.12 it is said that the holiest of all had the golden Censer, by which they understand the golden Altar, in which the Censer was; but we shall find that the golden Altar did not stand in the holy of holiest, for we reade in Exod. 30. 6. And thou shalt put it before the Vail that is by the Ark of the Testimo∣ny, before the Mercy-seat; that is, over the Testimony. And therefore Interpreters reconcile it thus: it is not said here that the golden Censer or Altar (if we so take it) was in it, but it had it, that is, it was for the use of the holy of holiest,* 1.13 and it stood just before the holy of holiest, and just against the Mercy-seat, so that the high Priest when he was to enter into the holy of holiest he was to take a Cen∣ser and Incense from this Altar, and so go into the holiest of all.

But this is the Note, in that the Altar of Incense stands just against the Mercy-seat, and yet there is a Vail between the Mercy-seat and it. So when we are to offer up our Incense upon the Merits of Christ and his Intercession, though we cannot by the eye of our bodies see the Mercy-seat, yet we must act our faith upon the Mercy-seat; and then that's observable, that the Incense must be burnt up∣on this Altar at that very time when the Lamps were to be trim'd and lighted, so you shall observe it in Exod. 30. 7. and that was to note thus much to us: That we are to joyn the Word with our Prayers, and not to come igno∣rantly to God, but labor to enlighten our souls with the Lamp of his Word, when we come to offer up our Incense to God.

Further, There is a command that no strange Incense shall be offered upon it. This is to teach us thus much: That we must take heed of bringing any thing to God to offer him in Prayer, but what comes from the Spirit of God, only Gods own Incense; Take heed (I say) of brin∣ging unsanctified parts, or any thing but that which is from the Spirit of God.

Lastly, Once a year an atonement was made upon the horns of the Altar, with the blood of the Sin-offering; though the Sin offering was not offered upon it, yet once a year an atonement was made upon it with the blood of the Sin-offering. This is to note thus much: That even by our Incense we defile the Altar what in us lies. And thus I have a little digrest, and yet it is still for opening of Scrip∣ture to you, to shew unto you the meaning of Gods Al∣tars.

But why would God have no other Altars,* 1.14 but accounted it so hainous a crime to make any other Altars but those?* 1.15

The Reasons are these.* 1.16

First,* 1.17 Because these Altars did typifie these two things.

The Altar of burnt-offerings did typifie this: That Christ was to be the only Sacrifice; there should be no other sacrifice to pacifie Gods wrath but only Jesus Christ, who was both the Sacrifice indeed, and the Altar its self, for his human Nature was offered to God upon the Merits, as it were up∣on the worthiness of his divine Nature: Heb. 9. 14. How much more shall the blood of Jesus Christ who through the eternal Spirit offered Himself without spot to God &c. This Altar did signifie the offering of Jesus Christ. As if God should say, Know that what endeavors you do or can use to satisfy my Justice, and my wrath it is to no purpose, there's nothing but only my Son and that offering that shall satisfie my wrath: and now for them to make more Altars, it was to deny that great point of Religion that there was only the Sacrifice of Christ to satisfie God.* 1.18

Secondly, This signified, That in Christ only our services

which are our spiritual sacrifices are accepted of God; there must be no Altar, but this for the sacrifice, and the other for In∣cense; God would have this Doctrine kept pure from that time and so ever after, that none of our spiritual sa∣crifices can be accepted any other way but only as they have reference to Jesus Christ that Altar that the Lord hath appointed.

And then another reason why the Lord would have on∣ly thi•• Altar for Sacrifice,* 1.19 and the other for Incense, and that all the people should come to these Altars,* 1.20 it was; That it might be the bond of the Church; because the people of the Jews were a National Church, therefore there was to be a National Worship, for that all the Nation was to joyn not only in the same likeness of Worship, but in the very same individual Worship;* 1.21 and this was the bond of their Na∣tional Church. Now for my part, I know none living that holds a National Church in these daies in this sense, that is to be of Divine Institution, and joyned in one, by Gods commanding any National Worship for them.* 1.22 Where there are in Nations a great many of the Saints of God, that they may be called a National Church we de∣spute not against that; but people when they talk of a National Church, do not conceive the meaning of it; Certainly this was a special end why God would have them come to this one Altar, it was to be the bond of the National Church, that they should have such a worship wherein they were all of them to joyn in one, and this it was that made them a National Church: It is not enough to have the same kind of worship; as now, we al pray, and reade the Word in all Congregations, we have all the same Sacraments, but they must joyn in one individual worship. If the Nation of the Jews had worshiped the same God after the same manner, in divers Temples, and upon divers Altars, this had not been a National bond to them; but by coming up to the same Temple, and offe∣ring upon the same Altars, and when the Sacrifice and In∣cense

was offered for them all, they were joyned in the very act, all of them in that one thing, this was the thing that did unite them into a Church-union in another man∣ner than any Church-union can be in this world, til we have such a kind of Institution as they had. We have no Institution for worship but where people may personally joyn together: but for thousands of Congregations to be bound by Institution to joyn in the very same bond of worship, in the very same individual act, such an union we have not in these daies, and without the understanding of this aright, we understand not the scope why they had but one Altar for burnt offerings, and one Altar for In∣cense.

But now it may be said,* 1.23 That it doth not seem to be such a sin to erect Altars, for that's the sin charged upon Ephraim, That they did erect many other Altars; for the Scripture speaks of ma∣ny Altars that were Gods Altars,* 1.24 1 King, 19. you know it is the complaint of Elias that they had cast down Gods Altars, They have cast down thine Altars; now this was spoken after the time of the Law when there was but only two Altars appointed by God, and the Prophet did not mean them, the Altar for burnt offe∣rings and Incense.

Therefore the Answers that Divines give to this is;* 1.25 That this is spoken of those Altars that the Patriarks and others had built for the honor of God to sacrifice upon, before the time that the Law was given by Moses, for that one on∣ly Altar of sacrifice, (and here he complains they had cast down those Altars) for it was Lawful before the command was given to build divers Altars, but after the command was given, it was not.

Yea,* 1.26 but still the Objection will be, How could it be a sin to cast down those Altars when they were of no further Religious use? for after the Command of God for that one Altar, then the other were to be demolished; Was it not commended in the godly Kings that they cast down high Places, and cut down Groves? though some of them formerly were for the true Worship of God, yet

after God had appointed a peculiar place for His Worship and those other places were abused to superstition, then they were to be cast down; and so there's no question to be made but all other Altars that were built for Religious uses were to be cast down, after Gods own Altars were made.

The Answer to it therefore is this;* 1.27 That the evil that Elijah complains of, it was the prophaness of the people, their casting off all fear and reverence of God; because they did not cast down those Altars out of love to God, and his Worship, upon this Principle, that they would not suffer any thing that might be dangerous to superstiti∣on, that was not the Principle whereby they were acted in casting them down, but they cast them down as led thereunto by malice and rage against Religion, and to sa∣tisfie their lusts; and thus if men oppose that which is indeed superstitious, yet if it be not out of a true love to God and his Honor,* 1.28 if it be not out of a desire to set up and to maintain the true Worship of God, but in a bitter∣ness and rage, meerly out of self-ends to please themselves in a way of revenge, or through any distemper, though (I say) the thing be evil that these men do oppose, yet God will not own it as any service to him, it is a sin in them to cast down that which should be cast down, if they do not cast it down out of a right and gracious Principle; Then what evil is it for men in bitterness of spirit to oppose that which is in its self good, if God account it sin to op∣pose that which which should be opposed, if it be through bitterness of spirit, and not through gracious Principles.

They have made many Altars.

Whatsoever is made by man in a Religious Worship it is rejected of God,* 1.29 there must be nothing of mans making in Divine Worship;* 1.30 the very spirit and life of the second Commandement it consists in this, Thou shalt not make to thy self any graven Image. Thats one instance in the matter of

Worship, but by that we are to understand any thing in Divine Worship, we must not make to our selves; (I say) there lies the very life, and the very spirit of the second Commandement the making to our selves; if God will ap∣point Ceremonies significant to put us in mind of Heaven∣ly things,* 1.31 and stir up our hearts on high, we are to use them with reverence and respect; but if we will presume to do things as God hath done; that's the ground of all su∣perstitious Ceremonies, because they find God makes some, they think that they may presume to make others to imitate God; now it is a sin against the second Com∣mandement for us to presume to make any thing in mat∣ters of Divine Worship.

Further, They have made many.

There's no stop (that's the Note) in superstitious Worship,* 1.32 if men leave the rule they know not where to stay: hence is the multiplying of things thus among the Papists, five hun∣dred Altars in some one Temple.* 1.33 And Austin in his 19^th Epistle complains of the multitude of Ceremonies that were in the Church in his time. What complaints would he have now? All things in the Church were full of pre∣sumptions, they did multiply one thing after another; and indeed let but the right way once be left and there's no limits. Oh let us take heed how we multiply in Gods Worship; there's much controversie between the Papists and us, about multiplying in the Worship of God.

We would have but one MEDIATOR,* 1.34 they would have many; We would have but one rule of Faith, but they will give power to Pope, and Church to make Ar∣ticles of faith; we would have but one object of Worship, they would have many; we would have but one Sacri∣fice, they would have many Oblations for the quick and dead; we would have but one Satisfaction, they would have many; we would have but one Merit, they would

have many: And thus by multiplying, the unity of the Church is divided: but we must keep to the unity that we find in the Scriptures.

And then further, They have made many Altars.

In the opening what a sin it was to make any other Al∣tar but that God hath appointed,* 1.35 I shewed out of Joshua, how their Progenitors was so provoked when there was made another Altar, they did rise against them and made account to destroy them every one, because of making any other Altar besides Gods; but now they make many Al∣tars. Their Fathers were careful to keep themselves to one Altar, but their successors they make many.

Hence note that,* 1.36 We are ready to imitate our forefathers in that which is evil, but not in that which is good. Their fore∣fathers were great enemies and were mightily incensed a∣gainst adding but one Altar to Gods Altars, but they will not imitate their forefathers in this good thing, in stan∣ding for that one true Worship of God; ordinarily when any thing is evil there we will imitate our forefathers, but we leave them in that which is good.

If you would ask the reason why it came to pass that their Progenitors were so zealous for Gods own Altar, and yet now their children after them make many Altars, the reason may be this, which will afford a Note of very great use unto us, When their Progenitors came first into the Land af Canaan, and Joshua assoon as they came in he did according to the Commandement of God by Moses, set up an Altar, and they seeing upon their first coming into the Land the goodness of God towards them, they were much taken with this; but now after they had enjoyed the Land a while, after they begun to be setled, to be warm in their nests, and to prosper in the Land, then they ventured up∣on this way of corrup••ing of Gods Worship, and multi∣plying Altars; and when they had once ventured, and

escaped unpunished, then they thought they were sure: and so by degrees they come to this excess in superstitious Worship▪

The Note is this,* 1.37 We must take heed to make any distance of time from the Commandement given, or the Threatning denounced to make us to fear the breach of the Commandement less: They were afraid of the breach of the Commandement soon after it was given; but when there was a distance of time from the Commandementt, and when they were setled in a way of prosperity, then they ventured: so that (I say) from hence our Note is, That we must take heed that the di∣stance of time, or our setling in a prosperous condition doth not make us to fear the commandement less than we did fear it at first when we were not in such a setled way. And for this you have a most excellent Scripture in Deut. 4. 25. saith the text there,* 1.38 When thou shalt beget children, and childrens children, and shalt have remained long in the Land, and shall corrupt your selves, and make a graven image, or the likeness of any thing, and shall do evil in the sight of the Lord thy God to provoke him to anger. When thou shalt beget chil∣dren, and childrens children, and shalt remain long in the Land, then thou shalt make graven images: There was not so much fear that when they came first into the Land, that they should make graven images when they first were delivered out of their bondage, and God had made known his glorious Word unto them, their hearts were a little warm, but after they had lived long in the Land, then they began to forget God and make graven images. Just so it is with us for all the world, when we are newly come out of afflictions, then our hearts are kept a little warm, and then we would serve God according to his own way;* 1.39 but after we have continued long in the Land, and been a while in a prosperous condition and pretty well nessel'd, and find all things pretty well about us, Oh! then we be∣gin to be cool and for get the Lord in his way. It hath been alwaies so, and it is so, not only in particular persons

and Nations, but Churches too, ordinarily when people are delivered from superstitious vanities and come to wor∣ship God in his own way, at first when they come to en∣joy the Ordinances of God in the purity of them, Oh! how glad are they, and they bless God, and their hearts are warmed and enlarged, and their hearts do close one with another, and what sweet union is there together at first! but after they have lived a while in the Land, after they have lived a while in the way of God and enjoyed him a little, they begin to grow more cool, and dead, and begin to fall to wrangling and contending, and so all that spiritualness and that heavenly heat that they had before it vanishes and comes to nothing: I beseech you re∣member this text,* 1.40 Deut. 4. 25. Take heed after you have abode a while in such a condition; you thought when you came first into it you would never forget God, Oh you blessed God, and rejoyced in Gods Worship; well, your hearts are taken at first, but look to your selves, for after you have continued any long time it may prove to be otherwise with you.

Again further, Ephraim hath made many Altars: hath multiplied Altars,* 1.41 so Hierom. So the Seventy hath gone on in way of multiplication.* 1.42 They had some Altars at first, and their fore-fathers made some, and they afterwards made more, and so stil every generation did multiply their Altars.

From thence the Note is this:* 1.43 That Idolatry and False-worship doth not only continue in succession, but in every age there will be an addition. Oh my Brethren! let the True Wor∣ship of God then, not only continue, but multiply. Ido∣laters they will make this no argument, Why should we be wiser than our fore-fathers? No, they will go beyond their fore-fathers in way of false Worship, And yet, how many among us wil be pleading against Reformation with this argument, Why should not we content our selves with what our fore-fathers did? our fore-fathers knew not of

such new waies of Worship as you tell us of. But now my Brethren, if our fore-fathers reformed a little, let us bless God for what they did, but let us add more, to raise up the Worship of God yet higher and higher, as in Psal. 71. 14.* 1.44 But I will hope continually, and wil yet praise thee more and more. The words may be read thus: I will ad unto thy praise,* 1.45 O Lord: Thou hast had praise, indeed formerly thou hadst praise from others; Oh! but I will do something to add to thy praise, I will praise thee more and more: so every generation should strive to praise God more & more, to add to Gods praise, to find out more of Gods Truths, to add to the purity of Gods Worship, and to cast out su∣perstition more than our fore-fathers have done: it was an argument of a great deal of praise in our fore-fathers to do what they did, and (I say) we are to bless God for them,* 1.46 that the Lord put such a spirit into them, but know that that which was accepted of from our fore-fathers, wil not be accepted of from us, God expects that we should add to the praise of God. Men desires to ad more and more to the States of their Progenitors,* 1.47 and so your Children they will add a little to the estates that you leave them; and so men account it their ambition to raise their fami∣lies.* 1.48 My Brethren, we should have an holy Ambition by practice of Religion more and more in every age, as Jehu said in 2 King. 10. 18. Ahab served Baal a little, but Jehu shall serve him much: So others; as he said of false wor∣ship, though in a fained way; we should say of the true Worship of God, we have served the Lord a little, but we will serve him more; we have more mercies than they had, more light than they had, if they served God a little, we will serve him more.

And then, Ephraim hath made many Altars to sin.

God still remembers the first and the chief Actors in sin

[Ephraim] he speaks to the ten Tribes, and yet only names Ephraim,* 1.49 because the Governors were of that Tribe. The chief in a family, by whom the whol family is corrupted, and the chief in a Town or Country, God hath an eye upon them, and though others escape they shall not, E∣phraim hath multiplied Altars to sin; they intended not to sin, it was not their intention when they made Altars that they might sin, they thought they pleased God, but God accounts it ••n, and a provocation to him:

And from thence the Note is only this;* 1.50 That whatsoever names we may give to things, yet (it may be) God will give other names and titles to them; we may say, that it is devotion, God will say, it is superstition; we may say, it's good in∣tention, but God may say, it is presumption; we may say, it is prudence, and wisdom, but God may give it ano∣ther name, and say it is temporising, 'tis time-serving, God doth use to give other names to things than we do;* 1.51 in the Scripture they call their Images their,* 1.52 delectable things: God calls them detestable things. No question if you would ask them why they built Altars they would say, to the ho∣nor of God; but saith God, You built Altars to sin.

And then, Altars shall be unto him to sin.

Shall be to him.] That's thus; Seeing they will have them, they shall have them, they shall have enough of them, let them go on in their way, let them multiply their sin.

When mens hearts are set upon false waies of worship it's just with God to let them have their desires to the full;* 1.53 They shall have their way that they do contend for: they keep a great deal of stir for it, and have it they must, they refuse to see the light, they are prejudiced against the way of Gods Worship, let them have what they would have; saith God,* 1.54 they shall have Governors to establish what they would have by their Authority, and they shall have

their Teachers that shall defend by subtil Arguments those things to be lawful,* 1.55 they multiply Altars to sin and they shall be to sin, even to harden them; and so the Seventy seem to take the meaning of these words by their transla∣tion of them;* 1.56 whereas you have it, They shall be to sin, their Altars shall be to love, their hearts are set upon them and they will have them, and love them, and they shall be hardened in them: and this is the heavy judgment of God to give unto men their hearts desires in what is evil; and as it shall be to them for sin, so it shall be to them for their misery for the fruit of sin,* 1.57 for so sin is taken very frequently in Scripture for the fruit of sin, they will have them to sin, and they shall find the fruit of sin by what they are so eagerly set upon them. And thus much for the eleventh verse. It follows.

Notes

• * 1.1

  The Altar 1. of earth.
• * 1.2

  2. of ston, no tool on it.
• * 1.3

  3. no steps. High Al∣tars.
• * 1.4

  Altar of brass.
• * 1.5

  Altar of Incense.
• * 1.6

  Rev. 9. 13 opened.
• * 1.7

  Rev. 8 3.
• * 1.8

  Exod 30. 3
• * 1.9

  Heb. 13. 10.
• * 1.10

  Mal. 1. 11
• * 1.11

  Heb. 9. 4.
• * 1.12

  Calvin.
• * 1.13

  See Beza, not Major
• * 1.14

  Quest.
• * 1.15

  Why but one Altar.
• * 1.16

  Reas. 1
• * 1.17

  1. The Al∣tar typified Christs on∣ly sacrifice.
• * 1.18

  2. No ac∣ceptation but by him
• * 1.19

  Reas. 2.
• * 1.20

  Vinculum unitati Ecclesiae.
• * 1.21

  No Natio∣nal Church now.
• * 1.22

  yet in some sense.
• * 1.23

  Obj. 1.
• * 1.24

  1 King. 19
• * 1.25

  Answ, 1. of others.
• * 1.26

  Obj. 2.
• * 1.27

  2. The Au∣thors Ans.
• * 1.28

  A good act in Religi∣on may be evil in the doer.
• * 1.29

  Obs.
• * 1.30

  Mans inven∣tions in the Wor∣ship of God rejected.
• * 1.31

  The 2d Comman∣dement.
• * 1.32

  Obs. 1.
• * 1.33

  Aust. E∣pist. 19. ad Ianua∣rin omnia in Ecclesiâ presumpti∣onibus ple∣na.
• * 1.34

  Controver∣sy between us and the Papists a∣bout mul∣tiplying.
• * 1.35

  Iosh. 22. 11.
• * 1.36

  Obser.
• * 1.37

  Obser.
• * 1.38

  Deut. 4. 25.
• * 1.39

  Applicat.
• * 1.40

  Deut. 4. 25. to be remem∣bred.
• * 1.41

  Multipli∣cavit.
• * 1.42

  Hierom. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 70.
• * 1.43

  Observ.
• * 1.44

  Ps. 71. 14.
• * 1.45

  ••llustrated.
• * 1.46

  More ex∣pected of us than of our Ancesters.
• * 1.47

  As in out∣ward e∣states.
• * 1.48

  Holy Am∣bition.
• * 1.49

  Obs. 1.
• * 1.50

  Obs. 2.
• * 1.51

  Isa. 44. 9.
• * 1.52

  Ezek. 37. 23.
• * 1.53

  Obs. 3.
• * 1.54

  1. Gover∣nors for it.
• * 1.55

  2 Teachers
• * 1.56

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 70.
• * 1.57

  for sin i.e. for punish∣ment for sin.