A Key Opening Mysterious Texts of Scripture, Collection of sermons 5 · Sermon 59
Ambodexters Amboſiniſters: Or, One God, one true Religion. THE LIX. SERMON.
1 KIN. 18.21.
If the Lord be God, follow him; but if Baal, then follow him.
Right Honourable, &c.
NOt to ſuſpect your memorie, or wrong your patience, by any needleſſe repetition of what hath beene formerly obſerved out of the whole text joyntly, or the parts ſeverally conſidered: the drift of the Prophet Elijah in this ſprightly reproofe, is to excite the King, Nobles and Commons of Iſrael to reſolution and zeale, in the true and only worſhip of the true and only God; and agreeably to this his maine ſcope and end, hee bendeth all his ſtrength and forces againſt thoſe vices that bid battaile, as it were, to the former vertues. Theſe are two:
1. Wavering unſettledneſſe oppoſite to reſolution.
2. Timorous luke-warmneſſe the ſworne enemie to zeale.
To diſplace and utterly overthrow them, and eſtabliſh the contrarie vertues in the ſoule of every faithfull Iſraelite, is the direct intent of the Prophet: yet if we conſider the aſſembly before whom he ſpake, and the fact enſuing upon it, viz. the putting Baals prieſts to the ſword, wee ſhall clearely perceive by the analogie, which is between the ſtate of the whole body politique and the members thereof, that this text may be applyed to the deciſion of that great queſtion now in agitation, in this and other Kingdomes, concerning the toleration of divers religions in the ſame State. For as a private Chriſtian then halteth in judgement, when hee wavereth betweene two religions, uncertaine which to adhere unto: ſo the whole body of the Common-wealth then ſeemeth to halt betweene two opinions, when either no religion is by authoritie eſtabliſhed, or divers publikely allowed. Beſides yee have here in the event enſuing, upon a motion made by the Prophet Elijah, a notable example to encourage all zealous Magiſtrates and Miniſters in a good cauſe, how potent ſoever the oppoſition be. The ſtate of true religion was at this time moſt deplorate, and almoſt deſperate in Iſrael; the Prophets and men of God were ſlaine, and their enſignes and ſtreamers coloured with their bloud, the greateſt part of the common ſouldiers fled treacherouſly to the enemy: yet when Religion was even now driven out of the field, God taketh part with her, and miraculouſly giveth her the victory over foure hundred and fifty Prieſts of Baal, all ſlaine by the people at the command of Elijah.
Toleration of divers religions falleth within the compaſſe of the myſteries of State, which are fitter to be debated at the Councell Table, than determined in the Schooles or Pulpit. I therefore leave it, giving only this premonition, that in a deliberation of this nature, the reverend Prelates of the Church are to be of the Quorum. For firſt it is to be enquired, whether bearing with a falſe religion be a thing juſtifiable by the rules of true religion, and whether in any caſe God diſpenſe with tolerating thoſe that worſhip him otherwiſe than he hath appointed in his Word; and it being reſolved in caſe of conſcience that ſome kind of toleration is lawfull for ſome time to prevent a greater miſchiefe, the Councell of State may then ſecurely enquire, whether the condition of the preſent ſtate be ſuch, that the onelyonly meanes to ſuppreſſe errours and idolatry, is for a while to connive at them. They are alſo ſeriouſly to conſider whether the cockle and darnell be ſowne ſo thicke and ſpread ſo farre, that it cannot bee weeded out without the ſpoile of much good corne. If the Grecians never undertooke any matter of great conſequence, before they received anſwers from their Oracles: neither the Jewes, before they conſulted with God by the Ephod: nor the Romans, before they had the approbation of their Soothſayers; doubtleſſe all Chriſtian eſtates are to expect either a command, or at leaſt a warrant from Scripture, before they proceed in matters ſo neerly concerning God and his ſervice: otherwiſe they goe about to ſet the Sunne-diall by their watch, not their watch by their Sunne-diall; to alter the houſe to the hangings, not the hangings to the houſe: whereas all wiſe Governours, like good Pilots, have manum ad clavum, & oculos ad aſtra, their eye upon the ſtarres, and their hand upon the helme, ſtearing their courſe below, by direction from above. But becauſe it better ſorteth with my profeſſion to handle ſtates of controverſies, than controverſie of State, I will rather apply this reproofe of Elijah, to deterre all that travell in theſe parts from that dangerous evill and miſchiefe, into which many fall, by ſeeing the free exerciſe of two contrary religions, to wit, either indifferency, or flat Atheiſme. For thus the Devill worketh upon advantage: The Popiſh religion is idolatry, as the Proteſtants demonſtrate; The Proteſtants religion is ſchiſme and hereſie, as the Papiſts teach: therefore you may chuſe either, or neither. The Papiſts refute the Proteſtants arguments, and the Proteſtants the Papiſts: therefore there is but probality, no certainty either way. This Text may ſerve for an antidote againſt this Laodicean duplicate page duplicate page temper. As there is but one God, ſo there can bee but one true religion: either the Reformed Church muſt be in the right, or the Romane; therefore no halting between both. Beware therefore, deare brethren, of the agents of Rome, who goe about to withdraw you from the love of your Country, your allegiance to your Prince, and which is worſt of all, from the true and pure worſhip of God. If ſtealing away the bodies of your ſonnes and daughters be ſo hainous a crime, that many conceive it better to deſerve the gallowes, than ſtealing of a horſe or ſheep, what puniſhment doe you ſuppoſe doe they deſerve, who ſteale away their ſoules from God, and their hearts from you? If you account them as capitall enemies who ſeek the ruine of your eſtate, can you eſteem otherwiſe of them, who ſeek the utter ruine and overthrow of your ſoules?bNat. hiſt. l. 8. c. 59. Quaedam animalia indigenis innoxia, advenas interimunt; ficut ſerpentes parvi in Tyrinthe, item in Syria angues, circa Euphratis ripas, Syros non attingunt, aut ſi momorderint, non ſentiuntur maleficia, aliis cujuſque gentis infeſti avidè & cum cruciatu exammantes. Pliny writeth of certaine Serpents in Tyrinth, and Snakes in Syria, which never touch the inhabitants, or if they bite them, never hurt them, but ſting foreiners in ſuch ſort, that they put them to inſufferable paine, and greatly endanger their life. It may be ſome may have ſuch an opinion, that the Prieſts and Jeſuits, and other Papiſts of their owne country, which they meet withall in theſe parts, have no will or power to hurt them; and therefore I ſee many boldly converſe with them, becauſe their outward behaviour is faire, and company delightfull: but I beſeech them to conſider that the Panther hideth her ougly viſage, which would terrifie any other beaſt to come neere her, that ſhee may the better allure them by the ſweet ſmell of her body; but as ſoon as they come within her clutches, ſhee maketh a prey of them. Take heed how ye enter into the houſe of Rimmon; ye cannot be preſent there, but either you muſt give great offence, or commit a greater: give great offence if yee doe not as they doe, or commit a greater if yee joyne with them in their ſuperſtitious rites. The Corinthians might not be partakers of ſuch meats as were offered to idols: may wee be partakers of ſuch prayers as are offered to them? It was unlawfull for them to ſit at the ſame table with idolaters when they kept their ſolemne feaſt: can it be lawfull for us to ſtand at the ſame Altar with them? Beloved, thinke againe and againe upon thoſe fearfull menaces,cApoc. 14.9. If any man worſhip the beaſt and his image, and receive the marke in his fore-head or in his hand, the ſame ſhall drinke of the wine of the wrath of God, and hee ſhall be tormented in fire and brimſtone before the holy Angels, and before the Lamb: and the ſmoak of their torments ſhall aſcend for ever. And they ſhall have no reſt day nor night, which worſhip the beaſt and his image, and whoſoever receiveth the print of his name. I dare boldly ſay that none of you, my Beloved, have received any print of the beaſt; yee are yet free from the leaſt ſuſpition of familiarity with the Whore of Babylon, yee have kept your ſelves unſpotted of Popery: wherefore as yee tender your honour and reputation, nay the ſalvation of your bodies and ſoules, keep your ſelves ſtill from Idols: be zealous for Gods honour, and hee will bee zealous for your ſafety: abſtaine from all appearance of that evill, which the ſpirit of God ranketh with ſorcery and witch-craft. If in your travels you chance to ſee the heatheniſh ſuperſtitions, and abominable idolatries of the Roman Church, make this profitable uſe thereof; let it incite you to compaſſionate the blindneſſe and ignorance of ſo many ſilly ſoules nuzzled in ſuperſtition, who verifie the ſpeech of the Pſalmiſt,dPſal. 115.8. They that worſhip idols are like unto them, they have eyes and ſee not the wonderfull things of Gods Law, they have eares and heare not the word of life, they have hands and handle not the ſeales of grace, they have feet and walke not in the wayes of Gods commandements. What a lamentable thing is it, to ſee the living image of God to fall downe before a dead and dumb picture? for men endued with ſenſe and reaſon, to worſhip unreaſonable and ſenſleſſe metall? wiſe men to aske eHoſea 4.12. My people aske counſel at their ſtocks, & their ſtaffe teacheth them: for the ſpirit of whoredome hath cauſed them to erre, and they have gone a whoring from under their God.counſell of ſtocks and ſtones? for them who in regard of their ſoules are nobly deſcended from Heaven, to doe homage and performe religious ſervices and devotions to the vileſt and baſeſt creatures upon the earth, yea to duſt and rottenneſſe? How much are wee bound to render perpetuall thanks to God, who hath opened our eyes that wee ſee the groſſneſſe of their ſuperſtition, and hath preſented unto us a lively image of himſelfe, drawne to the life in holy Scripture, an image which to looke upon is not curioſitie, but dutie: to embrace not ſpirituall uncleanneſſe, but holy love: to adore not idolatrie, but religion: to invocate not ſuperſtition, but pietie!
If the Lord be God, follow him. Turne we the Rhetoricke of this text into Logicke, and the Dilemma conſiſting of two ſuppoſitions into two doctrinall poſitions, the points which I am to cleare to your underſtanding, and preſſe upon your religious affections, will be theſe:
1. That there is but one true God: either the Lord or Baal, not both.
2. That this one true God is alone to be worſhipped: either Baal muſt be followed or Jehovah, not both. But the Prophet will prove by miracle and the evidence of fire, that Baal is not God, nor to be worſhipped; the concluſion is therefore, that Jehovah the God of Iſrael is the onelyonly true God, and he alone to be worſhipped.
That there is but one true God, is one of the firſt principles which all Chriſtians are catechized in: the Decalogue, Lords prayer, and Creed, all three begin with one God, to teach us,
1. Religious worſhip of one God.
2. Zealous devotion to one God.
3. Aſſured confidence in one God.
At our firſt Metriculation (if I may ſo ſpeake) into the Univerſitie of Chriſts Catholique Church, wee are required to ſubſcribe to theſe three prime verities,
1. That there is a Deitie
1. Above all.
2. Over all.
3. In all.
2. That this Deitie is one.
3. That in this Unitie there is a Trinitie of perſons.
We acknowledge
1. A Deitie againſt all Atheiſts.
2. The Unitie of this Deitie againſt all Paynims.
3. A Trinitie in this Unitie againſt all Jewes, Mahumetans, and Heretiques.
Through the whole old Teſtament this one note is ſounded by everie voyce in the Quire. We heare it in the Law: Heare O Iſrael, the Lord our God is fDeut. 6.4.one Lord. We heare it in the Pſalmes:gPſal. 18.31. Who is God but the Lord? We heare it in the Prophets:hHoſea 13.4. Thou ſhalt know no God but mee; for there is no Saviour beſides me: and,iMal. 2.10. Have we not all one father? hath one not God created us?
The new Teſtament is as an eccho reſounding the ſame note;kEpheſ. 4.5, 6. 1 Tim. 2.5. One Lord, one faith, one baptiſme. One God and father of all, who is above all, and through you all, and in you all. For there is one God, and one Mediatour between God and men, the man Chriſt Jeſus. And, This is lJohn 17.3.life eternall to know thee the only true God, and whom thou haſt ſent Jeſus Chriſt. For although we readmGen. 1.1. Elohim, as if ye would ſay Gods in the plurall number, yet the verb Bara is in the ſingular number, to ſignifie the Trinitie in the Unitie: & howſoever we find the LordnGen. 19.24. rained upon Sodome & Gomorrah brimſtone & fire from the Lord out of heaven: and likewiſe in the Pſalmes,oPſal. 110.1. The Lord ſaid to my Lord: yet S. Athanaſius in his Creed reſolveth us, there are not more Gods, or more Lords, nor more eternals, nor more incomprehenſibles, but one eternall and one in comprehenſible. In the myſterie of the Trinitie there is alius and alius, not aliud and aliud: on the contrarie, in the myſterie of the incarnation of our Lord and Saviour, there is not alius and alius, but aliud and aliud; in the one diverſity of perſons in one nature, in the other diverſity of natures in one perſon.Sol quaſi ſolus. God is, as Plato ſtileth him, the Sunne of the inviſible world: and it is as cleare to the eye of reaſon that there is one God, as to the eye of ſenſe that there is one Sunne: for God muſt be ſovereigne, and there cannot be more ſovereignes. The principles of Metaphyſick laid together demonſtrate this truth after this manner; There is an infinite diſtance betweene ſomething and nothing: therefore the power which bringeth them together, and maketh ſomething, nay all things of nothing, muſt needs be infinite: but there cannot be more infinite powers, becauſe either one of them ſhould include the other, and ſo the included muſt needs bee finite; or not extend to the other, and ſo it ſelfe not be infinite.
Out of naturall Philoſophie ſuch an argument is framed; Whatſoever is either hath a cauſe of its being, or not: if it hath a cauſe of its being, it cannot be the firſt cauſe; if it have no cauſe of its being, it muſt needs bee the cauſe of all cauſes. For there cannot be an infinite proceſſe from cauſes to cauſes, which nature abhorres; therefore wee muſt needs come to one firſt cauſe that ſetteth all on working, and it ſelfe dependeth upon no other former cauſe. This truth the Poets fitly reſembled by a golden chaine upon which heaven and earth hang, whoſe uppermoſt linke was faſtened to Jupiters chaire.
The morall Philoſophers alſo yeeld a ſupply of their forces to aid this truth. There can be but one chiefe good (ſay they) which wee deſire for it ſelfe, and all other things for it; but this muſt needs be God: becauſe nothing but the Deitie can ſatisfie the deſire of the reaſonable ſoule, and becauſe in the higheſt and chiefeſt of all good, there muſt needs be an infinitie of good, otherwiſe we might conceive a better and more deſirable good; now no infinite good can be conceived but God.
Neither is it a weake pillar wherewith the Stateſman ſupporteth this truth,
Nulla fides regni ſociis, omniſque poteſtas
Impatiens conſortis erit.
No one Kingdome can ſtand, where there are twopBod. de rep. l. 2. c. 20. De vnius dominatu. ſupreme and uncontrollable commanders: therefore neither can the whole world, which is a great Empire or Kingdome, be governed by two or more ſupreme Monarchs. This argument may be illuſtrated by the fact and apophthegme of the Grand Seignior, who when his ſonne Muſtaphas returning from Perſia was received and entertained with great ſhouts and acclamations of all the people, he commanded him preſently to be ſlaine before him, & this oracle to be pronounced by the Prieſt; Unus in coelo Deus, unus in terris Sultanus: One God in heaven, one Sultan on the earth. qLact. divin. inſtitut. l. 1. c. 5 Adeo in unitatem univerſa natura conſentit.Lactantius alſo harpeth upon this ſtring, There cannot be many maſters in one family, many Pilots in one ſhip, many Generalls in one armie, many Kings in one Realme, rDe Ira Dei, cap. 11. Non poſſunt in hoc mundo multi eſſe rectores, nec in una domo multi Domini, nec in una nave multi gubernatores, nec in uno regno multi reges, nec in uno mundo multi ſoles.many ſunnes in one firmament, many ſoules in one body; ſo the univerſalitie of things runnes upon an unitie. Theſe and the like congruities induced the greater part of the heathen Sages to aſſent to this truth. Mercurius Triſmgeiſtus giveth this reaſon why God hath no proper name, becauſe he is but one, foreign. Orpheus calleth God the one true and firſt great begotten, becauſe before him nothing was begotten, whoſe nature becauſe he could not conceive, he ſaith he was borne of immenſe aire.
foreign.
Pythagoras termeth him Animam mundi; and Anaxagoras, Mentem infinitam; Seneca, Rector of the whole world, and God of heaven and all gods. Tully and Plato were confeſſours of this truth, and Socrates a Martyr of it: but, Beloved, we need not ſuch witneſſes: for we have the teſtimony of thoſe three that beare record in heaven; of God the father, I am God, and there is ſEſay 46.9.none other; of God the ſonne, this is tJohn 17.3.life eternall to know thee to be the only true God, & whom thou haſt ſent Jeſus Chriſt; of God the holy Ghoſt, O Lord there is u1 Chron. 17.20.none like thee, neither is there any God but thee: there *1 Cor. 8.6.is but one God the father, of whom are all things, and wee in him, and one Lord Jeſus Chriſt, by whom are all things, and we by him. This point is not more cleere in the proofe, than profitable in the uſe: which,
1. Convinceth the errour of the Manichees, who taught there were two Gods: and of the Tritheites, who worſhipped three: and of the Greekes, who multiply their Gods according to the number of their cities: and of the Romans, Qui cum omnibus gentibus dominarentur omnium gentium ſervierunt erroribus: who when they had ſubdued all nations, made themſelves ſlaves to the errours of all. There was no ſtarre almoſt in the skie, no affection in the minde, no flower in the garden, no beaſt in the field, no thing almoſt ſo vile and abject in the world, which ſome of the Heathen deified not; Omnia colit error humanus praeter eum qui omnia condidit.
This Unity of the Trinity inferreth a Trinity of Unity, Viz.
1. Of faith.
2. Baptiſme.
3. Charitie.
The two former thexEpheſ. 4.5. Apoſtle inferreth in that verſe, wherein hee declineth, foreign: ſurely there can bee no verity of unity, where there is no unity of verity. If there bee but one God, then the worſhip of him muſt needs be the onelyonly true religion; if there bee no name under heaven by which we may be ſaved, but the name of Jeſus Chriſt, yActs 4.12.it inſueth hereupon, which ſerveth wonderfully for our everlaſting comfort, and the terrour and confuſion of all Infidels, that onelyonly the Chriſtian can be ſaved. The Poets fained that the way to heaven was via lactea, a milkie way: but the Scripture teacheth that the only way thither is via ſanguinea, not a milkie, but a bloudie way, by the croſſe of Chriſt.
3. From unity of faith and Sacraments there followeth a third unity, to wit, the unity of love. For how can they bee but united in love, who are members of one myſticall body, and quickened by one and the ſelfe ſame ſpirit? The neereſt and ſtrongeſt tie among men is conſanguinity: how neare and deare ought then all Chriſtians to bee one to another, who are not only made all of one bloud, as all men and women are; but alſo are redeemed by one bloud, the bloud of Chriſt, and participate alſo of one bloud in the Sacrament? Where the union is or ſhould be firmer, the diviſion is alwayes fowler: how then commeth it to paſſe, that as in the Church of Corinth one ſaid,z1 Cor. 1.12, 13. I am of Paul, another ſaid I am of Apollo, another I am of Cephas: ſo in our Church one ſaith, I am of Luther; another, I am of Calvin; another, I am of Zwinglius? Is Chriſt divided? Is the reformed religion deformed? Is not this a cunning ſleight of Satan to divide us one from another, that ſo he may prevaile againſt us all, as Horatius did againſt the Curiatii: the manner whereof*Decad. 1. l. 1. Conſerus manibus cum non motus tantum corporum agitatioque anceps telorum armorumque, ſed vulnera quoque & ſanguis ſpectaculo eſſent duo Romani, ſuper alium alius vulnerati, tribus Albanis expirantes corruerunt, ad quorū caſum cum conclamaſſet gaudio Albanus exercitus, Romanas legiones jam ſpes tota nondum tamen cura deſeruerat, exanimes vitae unius quem tres Curiatii circumſteterant. Forte is integer fuit, ut univerſis ſolus nequaquam par ſic adverſus ſingulos ferox, ergo ut ſegregaret pugnam eorum capeſſit fugam, ratus ſecuturos ut quemque vulnere affectum corpus ſineret jam aliquantum ſpatri ex eo loco ubi pugnatum eſt anfugerat, cum reſpiciens videt magnis intervallis ſequentes unum haud procul ab ſeſe abeſſe in cum magno impetu rediit. Et dum Albanus exercitus inclamat Curiatiis ut opem ferant fratri, jam Horatius coeſo hoſte victor ſecundam pugnam petebat tum clamore qualis ex inſpirato faventium ſolet Romani adjuvant militem ſuum, & ille defungi proelio feſtinat prius, itaque quam alter qui nec procul aberat conſequi poſſet, & alterum Curiatium confixit, jamque equato marte ſinguli ſupererant: ſed nec ſpe, nec viribus pares male ſuſtinenti arma gladium ſupernè jugulo defigit, jacentem ſpoliat. Livie deſcribeth at large, it being agreed by both armies of the Romans and the Albans, for the ſparing of much bloud-ſhed, to put the triall of all to the iſſue of a battaile between ſix brethren, three on the one ſide the ſonnes of Curatius, and three on the other ſide the ſonnes of Horatius: While the Curatii were united, though they were all three ſorely wounded, they killed two of the Horatii; the third remaining, though not hurt at all, yet finding himſelfe not able to make his partie good againſt all three, begins to take his heeles, and when hee ſaw them follow him ſlowly one after the other, as they were able, by reaſon of their heavie armour and ſore wounds: hee fals upon them one after another, and ſlayes them all three. When Cyrus came neare Babylon with his great army, and finding the river about it, over which he muſt paſſe, ſo deepe, that it was impoſſible to tranſport his army that way, he ſuddenly cauſed it to be divided into many channels, whereby the maine river ſunke ſo on the ſudden, that with great facilitie hee paſſed it over and tooke the citie. That maxime in Philoſophy, Omne diviſibile eſt corruptibile, holds in all States & ſocieties. After the Donatiſts had made a faction in Affrica, as they brake the unity of the Church, ſo they were broken themſelves into divers fractions: and ſo in a ſhort ſpace came to nothing. The diviſion among the Trojans brought in the Grecians, the diviſions among the Grecians brought in Philip, the diviſion of the Aſſyrian Monarchie brought in the Perſian, of the Perſian brought in the Macedonian, of the Macedonian brought in the Roman, of the Roman brought in the Turke. Laſtly, the diviſion among the Britaines of this nation, brought in firſt the Saxons, next the Danes, and laſt of all the Normans: So true is the axiome of our Saviour, A kingdome divided againſt it ſelfe cannot ſtand. The barbarous Souldiers, beloved Chriſtians, divided not Chriſts coat, ſhall wee rend and teare aſunder his body by ſchiſme and faction? The lines, the neerer they come to the center, the neerer they are one to another: we cannot be one with God, ſo long as we are thus divided one againſt another. I conclude as the Oratour doth his oration upon the anſwers of the Soothſayers. When upon the newes of earth-quakes and other prodigious ſignes, the Soothſayers foretold great calamities were likely to befall the State, unleſſe the wrath of the gods were ſuddenly appeaſed; the Oratour determineth the point moſt divinely,*Cic. de aruſp. reſp. Faciles ſunt deorum irae; noſtrae ſunt inter nos irae, diſcordiaeque placandae. God will be eaſily reconciled to us, if we be reconciled one to another. If we be at peace one with another, Beloved, God will ſoone be at peace with us; and if God be at peace with us, all creatures ſhall be in league with us, and neither Divell, nor man, neither any thing elſe ſhall have any power to hurt us. So be it. Deo Patri, &c.